Western Characters

by McConnel, John Ludlum

  They were almost all Frenchmen. The Spaniards who came to this continent were mere gold-seekers, thirsting only for wealth; and if they sought to propagate Christianity, or rather the Christian name, it was only a sanguinary bigotry that prompted them. On the other hand, the English emigrants came to take possession of the country for themselves. The conversion of the natives, or territorial acquisition for the mother-country, were to them objects of barely secondary importance. They believed themselves persecuted—some of them were persecuted—and they fled: it was only safety for themselves, and the rich lands of the Indian, that they sought. Providence reserved for the French chevaliers and missionaries the glory of leaving their homes without compulsion, real or imaginary, to penetrate an inhospitable wilderness; to undergo fatigues; to encounter dangers, and endure privations of a thousand kinds; enticed by no golden glitter, covetous of no riches, save such as are “laid up in heaven!” They came not as conquerors, but as ministers of peace, demanding only hospitality. They never attacked the savages with sword or fagot; but extending hands not stained by blood, they justified their profession by relief and love and kindly offices. Sometimes, indeed, they received little tracts of land; not seized by the hand of power, nor grasped by superior cunning, but possessed as the free gift of simple gratitude; and upon these they lived in peace, surrounded by savages, but protected by the respect inspired by blameless and beneficent lives. Many of those whose vows permitted it, intermarried among the converted natives, and left the seeds of many meliorations in a stony soil; and many of them, when they died, were as sincerely mourned by the simple children of the forest, as if they had been chiefs and braves.

  Such were the men of peace who penetrated the wilderness through the French settlements in Canada, and preached the gospel to the heathen, where no white man had ever before been seen; and it is particularly to this class that I apply the word at the head of this article. But the same gentle spirit pervaded other orders of adventurers—men of the sword and buckler, as well as of the stole and surplice. These came to establish the dominion of La Belle France; but it was not to oppress the simple native, or to drive him from his lands. Kindness marked even the conduct of the rough soldier; and such men as La Salle, and Iberville, who were stern enough in war, and rigid enough in discipline, manifested always an anxious solicitude for the rights, as well as for the spiritual welfare of the Indian. They gave a generous confidence where they were conscious of no wish to injure; they treated frankly and on equal terms, with those whom their religion and their native kindness alike taught them to consider brethren and friends. Take, for example, that significant anecdote of La Salle, related by the faithful chronicler[53] of his unfortunate expeditions. He was building the fort of Crevecœur, near the spot where now stands the city of Peoria, on the Illinois river; and even the name of his little fortress (Crevecœur, Broken Heart) was a mournful record of his shattered fortunes. The means of carrying out his noble enterprise (the colonizing of the Mississippi valley) were lost; the labor of years had been rendered ineffectual by one shipwreck; his men were discontented, even mutinous, “attempting,” says Hennepin, “first to poison, and then desert him;” his mind was distracted, his heart almost broken, by accumulated disasters. Surrounded thus by circumstances which might well have rendered him careless of the feelings of the savages around him, he observed that they had become cold and distant—that in effect they no longer viewed him as their friend. The Iroquois,[54] drifting from the shores of Lake Ontario, where they had always been the bitterest foes of the French, had instilled fear and hatred into their minds; it was even said that some of his own men had encouraged the growing discontent. In this juncture, what measures does he take? Strengthen his fortifications, and prepare for war, as the men of other nations had done? Far from it. Soldier and adventurer as he was, he had no wish to shed innocent blood; though with his force he might have defied all the nations about him. He went as a friend, frankly and generously, among them, and demanded the reasons of their discontent. He touched their hearts by his confidence, convinced them of his friendship, and attached them to himself more devotedly than ever. A whole history in one brief passage!

  But it is more especially to the voyageurs of the church—the men of faith and love—that I wish to direct my readers' attention: To such men as Le Caron, a Franciscan, with all the zeal and courage and self-abnegation of his order, who wandered and preached among the bloody Iroquois, and upon the waters of Huron, as early as 1616: to Mesnard, a devoted missionary of the same order, who, in 1660, founded a mission at the Sault de Ste. Marie, and then went into the forest to induce the savages to listen to the glad tidings he had brought, and never came back: to Father Allouez, who rebuilt the mission five years afterward (the first of these houses of God which was not destroyed or abandoned), who subsequently crossed the lakes, and preached to the Indians on Fox river, where, in one of the villages of the Miamis and Mascoutens, Marquette found a cross still standing, after the lapse of years, where Allouez had raised it, covered with the offerings of the simple natives to an unknown God. He is the same, too, who founded Kaskaskia, probably the earliest settlement in the great valley, and whose history ends (significant fact!) with the record of his usefulness. To Father Pinet, who founded Cahokia, and was so successful in the conversion of the natives, that his little chapel could not contain the numbers who resorted to his ministrations: to Father Marest, the first preacher against intemperance; and, finally, to Marquette, the best and bravest of them all, the most single-hearted and unpretending!

  Enthusiasm is a characteristic of the French nation; a trait in some individuals elevated to a sublime self-devotion, and in others degraded to mere excitability. The vivacity, gesticulation, and grimace, which characterize most of them, are the external signs of this nature; the calm heroism of the seventeenth century, and the insane devotion of the nineteenth, were alike its fruits. The voyageur possessed it, in common with all his countrymen. But in him it was not noisy, turbulent, or egotistical; military glory had “neither part nor lot” in his schemes; the conquests he desired to make were the conquests of faith; the dominion he wished to establish was the dominion of Jesus.

  In the pursuit of these objects, or rather of this single object, I have said he manifested the enthusiasm of his race; but it was the noblest form of that characteristic. The fire that burned in his bosom was fed by no selfish purpose. To have thought of himself, or of his own comforts, or glory, to the detriment of any Christian enterprise, however dangerous or unpromising, would, in his eyes, have been a deadly sin.

  At Sault de Ste. Marie, Father Marquette heard of many savages (whom he calls “God's children”) living in barbarism, far to the west. With five boatmen and one companion, he at once set out for an unexplored, even unvisited wilderness. He had what they had not—the gospel; and his heart yearned toward them, as the heart of a mother toward an afflicted child. He went to them, and bound them to him “in the bond of peace.” If they received him kindly—as they usually did, for even a savage recognises and respects genuine devotion—he preached to them, mediated among them, softened their hearts, and gathered them into the fold of God. If they met him with arms in their hands—as they sometimes did, for savages, like civilized men, do not always know their friends—he resolutely offered peace; and, in his own simple and pious language, “God touched their hearts,” and they cast aside their weapons and received him kindly.

  But the voyageur had higher qualities than enthusiasm. He was capable of being so absorbed in a cause as to lose sight of his own identity; to forget that he was more than an instrument in the hands of God, to do God's work: and the distinction between these traits is broad indeed! Enthusiasm is noisy, obtrusive—self-abnegation is silent, retiring; enthusiasm is officious, troublesome, careless of time and place—self-abnegation is prudent, gentle, considerate. The one is active and fragmentary—the other passive, but constant.

  Thus, when the untaught and simple native was to be converted, the missi
onary took note of the spiritual capacity as well as of the spiritual wants; he did not force him to receive, at once, the whole creed of the church, as a mere enthusiast would have done; for that wisdom would feed an infant with strong meats, even before it had drawn its mother's milk. Neither did he preach the gospel with the sword, like the Spaniard, nor with fire and fagot, like the puritan. He was wise as the serpent, but gentle as the dove. He took the wondering Indian by the hand; received him as a brother; won him over to listen patiently; and then taught him first that which he could most easily comprehend: he led him to address the throne of grace, or, in the language of the time, “to embrace the prayer;” because even the savage believed in Deity. As his understanding was expanded, and his heart purified—as every heart must be which truly lifts itself to God—he gradually taught him the more abstruse and wonderful doctrines of the Church of Christ. Gently and imperceptibly he led him on, until the whole tremendous work was done. The untutored savage, if he knew nothing else, yet knew the name of his Redeemer. The bloody warfare, the feuds and jealousies of his tribe, if not completely overcome, at least were softened and ameliorated. When he could not convert, he endeavored to humanize; and among the tribes of the Illinois,[55] though they were never thoroughly Christianized, the influence of the good fathers soon prevailed to abolish the barbarous practice of torturing captives.[56] For though they might not embrace the religion, the savages venerated its teachers, and loved them for their gentleness.

  And this gentleness was not want of courage; for never in the history of the world has truer valor been exhibited than that shown by the early missionary and his compeers, the first military adventurers! Read Joutel's account of the melancholy life and death of La Salle; read the simple, unpretending “Journal” of Marquette;[57] and compare their constancy and heroism with that displayed at any time in any cause! But the voyageur possessed higher qualities than courage, also; and here again we recur to his perfect abnegation of himself; his renunciation of all personal considerations.

  Courage takes note of danger, but defies it: the voyageur was careless of danger, because he counted it as nothing; he gave it no thought, because it only affected himself; and he valued not his own safety and comfort, so long as he could serve the cause by forgetting them. Mere courage is combative, even pugnacious; but the voyageur fought only “the good fight;” he had no pride of conquest, save in the victories of Faith, and rather would suffer, himself, than inflict suffering upon others. Mere courage is restless, impatient, purposeless: but the voyageur was content to remain wherever he could do good, tentative only in the cause of Christ, and distracted by no objects from his mission. His religion was his inspiration; his conscience his reward. His system may have been perverted, his zeal mistaken, his church a sham; we are not arguing that question. But the purity of his intentions, the sincerity of his heart, can not be doubted; and the most intolerant protestant against “the corruptions of Rome” will, at least, admit that even catholicism was better than the paganism of the savage.

  “There is not,” says Macaulay,[58] “and there never was on this earth, a work of human policy so well deserving of examination as the Roman Catholic Church.” And certainly all other systems combined have never produced one tithe of the astounding results brought about by this alone. Whether she has taught truth or falsehood; whether, on the whole, it had been better or worse for the cause of Christianity, had no such organization ever existed; whether her claims be groundless or well-founded, are questions foreign to our purpose. But that her polity is the most powerful—the best adapted to the ends she has in view—of all that man has hitherto invented, there can be no doubt. Her missionaries have been more numerous and more successful, ay, and more devoted, than those of any other church. They have gone where even the sword of the conqueror could not cleave his way. They have built churches in the wilderness, which were time-worn and crumbling when the first emigrant penetrated the forests. They have preached to youthful savages who never saw the face of another white man, though they lived to three-score years and ten. They have prayed upon the shores of lonely lakes and rivers, which were not mapped by geographers for centuries after their deaths. They have travelled on foot, unarmed and alone, where an army could not march. And everywhere their zeal and usefulness have ended only with their lives; and always with their latest breath they have mingled prayers for the salvation of their flocks, with aspirations for the welfare of their church. For though countless miles of sea and land were between her and them, their loyalty and affection to the great spiritual Mother were never forgotten. “In spite of oceans and deserts; of hunger and pestilence; of spies and penal laws; of dungeons and racks, of gibbets and quartering-blocks,” they have been found in every country, at all times, ever active and zealous. And everywhere, in palace, or hovel, or wilderness, they have been true sons of the church, loyal and obedient.

  An organization capable of producing such results is certainly well worth examination. For the influence she has wielded in ages past gives promise of her future power; and it becomes those who think her permanence pernicious to the world, to avoid her errors and yet imitate her wisdom. If the system be a falsehood and a sham, it is a most gigantic and successful one, and it is of strange longevity. It has lived now more than fifteen hundred years, and one hundred and fifty millions of people yet believe it. If it be a counterfeit, it is high time the cheat were detected and exposed. Let those who have the truth give forth its light, that the falsehood may wither and die. Unless they do so, the life which has already extended over so many centuries may gain fresh vigor, and renew its youth. Even yet the vision of the essayist may be realized: “She may still exist in undiminished vigor, when some traveller from New Zealand shall, in the midst of a vast solitude, take his stand on a broken arch of London Bridge to sketch the ruins of St. Paul's!”

  It was to this church that the early voyageurs belonged. And I do not use that word “belonged” as it is employed in modern times among protestants: I mean more than that convenient, loosely-fitting profession, which, like a garment, is thrown on and off, as the exigencies of hypocrisy or cupidity may require. These men actually did belong to the church. They were hers, soul and body; hers, in life and in death; hers to go whithersoever she might direct, to do whatsoever she might appoint. They believed the doctrines they taught with an abiding, active faith; and they were willing to be spent in preaching them to the heathen.

  It has always been a leading principle in the policy of the Roman church, to preserve her unity, and she has been enabled to do so, principally by the ramified and elastic polity for which she has been distinguished, to which she owes much of her extent and power, as well as no small part of the reproach so liberally bestowed upon her in the pages of history. There are many “arms” in her service: a man must be impracticable indeed, when she can find no place in which to make him useful, or to prevent his being mischievous. She never drives one from the pale of the church who can benefit it as a communicant, or injure it as a dissenter. If he became troublesome at home, she has, in all ages, had enterprises on foot in which she might clothe him with authority, and send him to the uttermost parts of the earth; thus ridding herself of a dangerous member, and, by the same act, enlarging the sphere of her own dominion. Does an enthusiast become noisy, or troublesome upon unimportant points, the creed is flexible, and the mother will not quarrel with her child, for his earnestness may convince and lead astray more valuable sons and daughters. She will establish a new order, of which the stubborn fanatic shall be founder; the new order is built into the old church organization, and its founder becomes a dignitary of the ecclesiastical establishment. Instead of becoming a dangerous heretic and schismatic, he is attached to orthodoxy by cords stronger than steel; henceforth all his earnest enthusiasm shall be directed to the advancement of his order, and consequently of his church. Does one exhibit inflexibility in some matter of conscience upon which the church insists, there are many of God's children in the wilderness starving in
spirit for the bread of life; and to these, with that bread, shall the refractory son be sent. He receives the commission; departs upon his journey, glad to forget a difference with his spiritual superiors; preaches to the heathen; remembers only that the church is his mother; wins a crown of martyrdom, and is canonized for the encouragement of others!

  Thus she finds a place for all, and work enough for each; and thus are thrown off the elements of schism and rebellion. Those who had most courage in the cause of right; all who were likely to be guided in matters of conscience by their own convictions; the most sincere and single-hearted, the firmest and purest and bravest, were, in matters of controversy, the most dangerous champions, should they range themselves against the teaching of the church. They were consequently, at the period of which I am writing, the men whom it was most desirable to send away; and they were eminently well fitted for the arduous and wasting duties of the missionary.