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Montcalm and Wolfe by Francis Parkman

F >> Francis Parkman >> Montcalm and Wolfe




There was a series of councils in the long house, or town-hall. Croghan
made the Indians a present from the Governor of Pennsylvania; and he and
Gist delivered speeches of friendship and good advice, which the
auditors received with the usual monosyllabic plaudits, ejected from the
depths of their throats. A treaty of peace was solemnly made between the
English and the confederate tribes, and all was serenity and joy; till
four Ottawas, probably from Detroit, arrived with a French flag, a gift
of brandy and tobacco, and a message from the French commandant inviting
the Miamis to visit him. Whereupon the great war-chief rose, and, with
"a fierce tone and very warlike air," said to the envoys: "Brothers the
Ottawas, we let you know, by these four strings of wampum, that we will
not hear anything the French say, nor do anything they bid us." Then
addressing the French as if actually present: "Fathers, we have made a
road to the sun-rising, and have been taken by the hand by our brothers
the English, the Six Nations, the Delawares, Shawanoes, and
Wyandots.[17] We assure you, in that road we will go; and as you
threaten us with war in the spring, we tell you that we are ready to
receive you." Then, turning again to the four envoys: "Brothers the
Ottawas, you hear what I say. Tell that to your fathers the French, for
we speak it from our hearts." The chiefs then took down the French flag
which the Ottawas had planted in the town, and dismissed the envoys with
their answer of defiance.

[Footnote 17: Compare _Message of Miamis and Hurons to the Governor of
Pennsylvania_ in _N.Y. Col. Docs_., VI. 594; and _Report of Croghan_ in
_Colonial Records of Pa_., V. 522, 523.]

On the next day the town-crier came with a message from the Demoiselle,
inviting his English guests to a "feather dance," which Gist thus
describes: "It was performed by three dancing-masters, who were painted
all over of various colors, with long sticks in their hands, upon the
ends of which were fastened long feathers of swans and other birds,
neatly woven in the shape of a fowl's wing; in this disguise they
performed many antic tricks, waving their sticks and feathers about with
great skill, to imitate the flying and fluttering of birds, keeping
exact time with their music." This music was the measured thumping of an
Indian drum. From time to time, a warrior would leap up, and the drum
and the dancers would cease as he struck a post with his tomahawk, and
in a loud voice recounted his exploits. Then the music and the dance
began anew, till another warrior caught the martial fire, and bounded
into the circle to brandish his tomahawk and vaunt his prowess.

On the first of March Gist took leave of Pickawillany, and returned
towards the Ohio. He would have gone to the Falls, where Louisville now
stands, but for a band of French Indians reported to be there, who would
probably have killed him. After visiting a deposit of mammoth bones on
the south shore, long the wonder of the traders, he turned eastward,
crossed with toil and difficulty the mountains about the sources of the
Kenawha, and after an absence of seven months reached his frontier home
on the Yadkin, whence he proceeded to Roanoke with the report of his
journey.[18]

[Footnote 18: _Journal of Christopher Gist_, in appendix to Pownall,
_Topographical Description. Mr. Croghan's Transactions with the Indians_
in _N.Y. Col. Docs_., VII. 267.]

All looked well for the English in the West; but under this fair outside
lurked hidden danger. The Miamis were hearty in the English cause, and
so perhaps were the Shawanoes; but the Delawares had not forgotten the
wrongs that drove them from their old abodes east of the Alleghanies,
while the Mingoes, or emigrant Iroquois, like their brethren of New
York, felt the influence of Joncaire and other French agents, who spared
no efforts to seduce them.[19] Still more baneful to British interests
were the apathy and dissensions of the British colonies themselves. The
Ohio Company had built a trading-house at Will's Creek, a branch of the
Potomac, to which the Indians resorted in great numbers; whereupon the
jealous traders of Pennsylvania told them that the Virginians meant to
steal away their lands. This confirmed what they had been taught by the
French emissaries, whose intrigues it powerfully aided. The governors of
New York, Pennsylvania, and Virginia saw the importance of Indian
alliances, and felt their own responsibility in regard to them; but they
could do nothing without their assemblies. Those of New York and
Pennsylvania were largely composed of tradesmen and farmers, absorbed in
local interests, and possessed by two motives,--the saving of the
people's money, and opposition to the governor, who stood for the royal
prerogative. It was Hamilton, of Pennsylvania, who had sent Croghan to
the Miamis to "renew the chain of friendship;" and when the envoy
returned, the Assembly rejected his report. "I was condemned," he says,
"for bringing expense on the Government, and the Indians were
neglected."[20]

[Footnote 19: Joncaire made anti-English speeches to the Ohio Indians
under the eyes of the English themselves, who did not molest him.
_Journal of George Croghan_, 1751, in _Olden Time, I_. 136.]

[Footnote 20: _Mr. Croghan's Transactions with the Indians, N.Y. Col.
Docs.,_ VII. 267.]

In the same year Hamilton again sent him over the mountains, with a
present for the Mingoes and Delawares. Croghan succeeded in persuading
them that it would be for their good if the English should build a
fortified trading-house at the fork of the Ohio, where Pittsburg now
stands; and they made a formal request to the Governor that it should be
built accordingly. But, in the words of Croghan, the Assembly "rejected
the proposal, and condemned me for making such a report." Yet this post
on the Ohio was vital to English interests. Even the Penns,
proprietaries of the province, never lavish of their money, offered four
hundred pounds towards the cost of it, besides a hundred a year towards
its maintenance; but the Assembly would not listen.[21] The Indians were
so well convinced that a strong English trading-station in their country
would add to their safety and comfort, that when Pennsylvania refused
it, they repeated the proposal to Virginia; but here, too, it found for
the present little favor.

[Footnote 21: _Colonial Records of Pa_., V. 515, 529, 547. At a council
at Logstown (1751), the Indians said to Croghan: "The French want to
cheat us out of our country; but we will stop them, and, Brothers the
English, you must help us. We expect that you will build a strong house
on the River Ohio, that in case of war we may have a place to secure our
wives and children, likewise our brothers that come to trade with us."
_Report of Treaty at Logstown, Ibid_., V. 538.]

The question of disputed boundaries had much to do with this most
impolitic inaction. A large part of the valley of the Ohio, including
the site of the proposed establishment, was claimed by both Pennsylvania
and Virginia; and each feared that whatever money it might spend there
would turn to the profit of the other. This was not the only evil that
sprang from uncertain ownership. "Till the line is run between the two
provinces," says Dinwiddie, governor of Virginia, "I cannot appoint
magistrates to keep the traders in good order."[22] Hence they did what
they pleased, and often gave umbrage to the Indians. Clinton, of New
York, appealed to his Assembly for means to assist Pennsylvania in
"securing the fidelity of the Indians on the Ohio," and the Assembly
refused.[23] "We will take care of our Indians, and they may take care
of theirs:" such was the spirit of their answer. He wrote to the various
provinces, inviting them to send commissioners to meet the tribes at
Albany, "in order to defeat the designs and intrigues of the French."
All turned a deaf ear except Massachusetts, Connecticut, and South
Carolina, who sent the commissioners, but supplied them very meagrely
with the indispensable presents.[24] Clinton says further: "The Assembly
of this province have not given one farthing for Indian affairs, nor for
a year past have they provided for the subsistence of the garrison at
Oswego, which is the key for the commerce between the colonies and the
inland nations of Indians."[25]

[Footnote 22: _Dinwiddie to the Lords of Trade, 6 Oct_. 1752.]

[Footnote 23: _Journals of New York Assembly_, II. 283, 284. _Colonial
Records of Pa_., V. 466.]

[Footnote 24: _Clinton to Hamilton, 18 Dec. 1750. Clinton to Lords of
Trade, 13 June, 1751; Ibid., 17 July_, 1751.]

[Footnote 25: _Clinton to Bedford, 30 July_, 1750.]

In the heterogeneous structure of the British colonies, their clashing
interests, their internal disputes, and the misplaced economy of
penny-wise and short-sighted assembly-men, lay the hope of France. The
rulers of Canada knew the vast numerical preponderance of their rivals;
but with their centralized organization they felt themselves more than a
match for any one English colony alone. They hoped to wage war under the
guise of peace, and to deal with the enemy in detail; and they at length
perceived that the fork of the Ohio, so strangely neglected by the
English, formed, together with Niagara, the key of the Great West. Could
France hold firmly these two controlling passes, she might almost boast
herself mistress of the continent.

NOTE: The Journal of Celoron (Archives de la Marine) is very long and
circumstantial, including the _proces verbaux_, and reports of councils
with Indians. The Journal of the chaplain, Bonnecamp (Depot de la
Marine), is shorter, but is the work of an intelligent and observing
man. The author, a Jesuit, was skilled in mathematics, made daily
observations, and constructed a map of the route, still preserved at the
Depot de la Marine. Concurrently with these French narratives, one may
consult the English letters and documents bearing on the same subjects,
in the Colonial Records of Pennsylvania, the Archives of Pennsylvania,
and the Colonial Documents of New York.

Three of Celeron's leaden plates have been found,--the two mentioned in
the text, and another which was never buried, and which the Indians, who
regarded these mysterious tablets as "bad medicine," procured by a trick
from Joncaire, or, according to Governor Clinton, stole from him. A
Cayuga chief brought it to Colonel Johnson, on the Mohawk, who
interpreted the "Devilish writing" in such a manner as best to inspire
horror of French designs.




Chapter 3

1749-1753

Conflict for the West


The Iroquois, or Five Nations, sometimes called Six Nations after the
Tuscaroras joined them, had been a power of high importance in American
international politics. In a certain sense they may be said to have held
the balance between their French and English neighbors; but their
relative influence had of late declined. So many of them had emigrated
and joined the tribes of the Ohio, that the centre of Indian population
had passed to that region. Nevertheless, the Five Nations were still
strong enough in their ancient abodes to make their alliance an object
of the utmost consequence to both the European rivals. At the western
end of their "Long House," or belt of confederated villages, Joncaire
intrigued to gain them for France; while in the east he was counteracted
by the young colonel of militia, William Johnson, who lived on the
Mohawk, and was already well skilled in managing Indians. Johnson
sometimes lost his temper; and once wrote to Governor Clinton to
complain of the "confounded wicked things the French had infused into
the Indians' heads; among the rest that the English were determined, the
first opportunity, to destroy them all. I assure your Excellency I had
hard work to beat these and several other cursed villanous things, told
them by the French, out of their heads."[26]

[Footnote 26: _Johnson to Clinton, 28 April_, 1749.]

In former times the French had hoped to win over the Five Nations in a
body, by wholesale conversion to the Faith; but the attempt had failed.
They had, however, made within their own limits an asylum for such
converts as they could gain, whom they collected together at
Caughnawaga, near Montreal, to the number of about three hundred
warriors.[27] These could not be trusted to fight their kinsmen, but
willingly made forays against the English borders. Caughnawaga, like
various other Canadian missions, was divided between the Church, the
army, and the fur-trade. It had a chapel, fortifications, and
storehouses; two Jesuits, an officer, and three chief traders. Of these
last, two were maiden ladies, the Demoiselles Desauniers; and one of the
Jesuits, their friend Father Tournois, was their partner in business.
They carried on by means of the Mission Indians, and in collusion with
influential persons in the colony, a trade with the Dutch at Albany,
illegal, but very profitable.[28]

[Footnote 27: The estimate of a French official report, 1736, and of Sir
William Johnson, 1763.]

[Footnote 28: _La Jonquiere au Ministre, 27 Fev. 1750. Ibid., 29 Oct.
1751. Ordres du Roy et Depeches des Ministres, 1751. Notice biographique
de la Jonquiere_. La Jonquifere, governor of Canada, at last broke up
their contraband trade, and ordered Tournois to Quebec.]

Besides this Iroquois mission, which was chiefly composed of Mohawks and
Oneidas, another was now begun farther westward, to win over the
Onondagas, Cayugas, and Senecas. This was the establishment of Father
Piquet, which Celoron had visited in its infancy when on his way to the
Ohio, and again on his return. Piquet was a man in the prime of life, of
an alert, vivacious countenance, by no means unprepossessing;[29] an
enthusiastic schemer, with great executive talents; ardent, energetic,
vain, self-confident, and boastful. The enterprise seems to have been of
his own devising; but it found warm approval from the Government.[30] La
Presentation, as he called the new mission, stood on the bank of the
River Oswegatchie where it enters the St. Lawrence. Here the rapids
ceased, and navigation was free to Lake Ontario. The place commanded the
main river, and could bar the way to hostile war-parties or contraband
traders. Rich meadows, forests, and abundance of fish and game, made it
attractive to Indians, and the Oswegatchie gave access to the Iroquois
towns. Piquet had chosen his site with great skill. His activity was
admirable. His first stockade was burned by Indian incendiaries; but it
rose quickly from its ashes, and within a year or two the mission of La
Presentation had a fort of palisades flanked with blockhouses, a chapel,
a storehouse, a barn, a stable, ovens, a saw-mill, broad fields of corn
and beans, and three villages of Iroquois, containing, in all,
forty-nine bark lodges, each holding three or four families, more or
less converted to the Faith; and, as time went on, this number
increased. The Governor had sent a squad of soldiers to man the fort,
and five small cannon to mount upon it. The place was as safe for the
new proselytes as it was convenient and agreeable. The Pennsylvanian
interpreter, Conrad Weiser, was told at Onondaga, the Iroquois capital,
that Piquet had made a hundred converts from that place alone; and that,
"having clothed them all in very fine clothes, laced with silver and
gold, he took them down and presented them to the French Governor at
Montreal, who received them very kindly, and made them large
presents."[31]

[Footnote 29: I once saw a contemporary portrait of him at the mission
of Two Mountains, where he had been stationed.]

[Footnote 30: _Rouille a la Jonquiere_, 1749. The Intendant Bigot gave
him money and provisions. _N.Y. Col. Docs., X_. 204.]

[Footnote 31: _Journal of Conrad Weiser,_ 1750.]

Such were some of the temporal attractions of La Presentation. The
nature of the spiritual instruction bestowed by Piquet and his
fellow-priests may be partly inferred from the words of a proselyte
warrior, who declared with enthusiasm that he had learned from the
Sulpitian missionary that the King of France was the eldest son of the
wife of Jesus Christ.[32] This he of course took in a literal sense, the
mystic idea of the Church as the spouse of Christ being beyond his
savage comprehension. The effect was to stimulate his devotion to the
Great Onontio beyond the sea, and to the lesser Onontio who represented
him as Governor of Canada.

[Footnote 32: Lalande, _Notice de L'Abbe Piquet, in Lettres Edifiantes_.
See also Tasse in _Revue Canadienne,_ 1870, p. 9.]

Piquet was elated by his success; and early in 1752 he wrote to the
Governor and Intendant: "It is a great miracle that, in spite of envy,
contradiction, and opposition from nearly all the Indian villages, I
have formed in less than three years one of the most flourishing
missions in Canada. I find myself in a position to extend the empire of
my good masters, Jesus Christ and the King, even to the extremities of
this new world; and, with some little help from you, to do more than
France and England have been able to do with millions of money and all
their troops."[33]

[Footnote 33: _Piquet a la Jonquiere et Bigot, 8 Fev._ 1752. See
Appendix A. In spite of Piquet's self-laudation, and in spite also of
the detraction of the author of the _Memoires sur le Canada,_ 1749-1760,
there can be no doubt of his practical capacity and his fertility of
resource. Duquesne, when governor of the colony, highly praises "ses
talents et son activite pour le service de Sa Majeste."]

The letter from which this is taken was written to urge upon the
Government a scheme in which the zealous priest could see nothing
impracticable. He proposed to raise a war-party of thirty-eight hundred
Indians, eighteen hundred of whom were to be drawn from the Canadian
missions, the Five Nations, and the tribes of the Ohio, while the
remaining two thousand were to be furnished by the Flatheads, or
Choctaws, who were at the same time to be supplied with missionaries.
The united force was first to drive the English from the Ohio, and next
attack the Dog Tribe, or Cherokees, who lived near the borders of
Virginia, with the people of which they were on friendly terms. "If,"
says Piquet, "the English of Virginia give any help to this last-named
tribe,--which will not fail to happen,--they [_the war-party_] will do
their utmost against them, through a grudge they bear them by reason of
some old quarrels." In other words, the missionary hopes to set a host
of savages to butchering English settlers in time of peace![34] His
wild project never took effect, though the Governor, he says, at first
approved it.

[Footnote 34: Appendix A.]

In the preceding year the "Apostle of the Iroquois," as he was called,
made a journey to muster recruits for his mission, and kept a copious
diary on the way. By accompanying him, one gets a clear view of an
important part of the region in dispute between the rival nations. Six
Canadians paddled him up the St. Lawrence, and five Indian converts
followed in another canoe. Emerging from among the Thousand Islands,
they stopped at Fort Frontenac, where Kingston now stands. Once the
place was a great resort of Indians; now none were here, for the English
post of Oswego, on the other side of the lake, had greater attractions.
Piquet and his company found the pork and bacon very bad, and he
complains that "there was not brandy enough in the fort to wash a
wound." They crossed to a neighboring island, where they were soon
visited by the chaplain of the fort, the storekeeper, his wife, and
three young ladies, glad of an excursion to relieve the monotony of the
garrison. "My hunters," says Piquet, "had supplied me with means of
giving them a pretty good entertainment. We drank, with all our hearts,
the health of the authorities, temporal and ecclesiastical, to the sound
of our musketry, which was very well fired, and delighted the
islanders." These islanders were a band of Indians who lived here.
Piquet gave them a feast, then discoursed of religion, and at last
persuaded them to remove to the new mission.

During eight days he and his party coasted the northern shore of Lake
Ontario, with various incidents, such as an encounter between his dog
Cerberus and a wolf, to the disadvantage of the latter, and the meeting
with "a very fine negro of twenty-two years, a fugitive from Virginia."
On the twenty-sixth of June they reached the new fort of Toronto, which
offered a striking contrast to their last stopping-place. "The wine here
is of the best; there is nothing wanting in this fort; everything is
abundant, fine, and good." There was reason for this. The Northern
Indians were flocking with their beaver-skins to the English of Oswego;
and in April, 1749, an officer named Portneuf had been sent with
soldiers and workmen to build a stockaded trading-house at Toronto, in
order to intercept them,--not by force, which would have been ruinous
to French interests, but by a tempting supply of goods and brandy.[35]
Thus the fort was kept well stocked, and with excellent effect. Piquet
found here a band of Mississagas, who would otherwise, no doubt, have
carried their furs to the English. He was strongly impelled to persuade
them to migrate to La Presentation; but the Governor had told him to
confine his efforts to other tribes; and lest, he says, the ardor of his
zeal should betray him to disobedience, he reimbarked, and encamped six
leagues from temptation.

[Footnote 35: On Toronto, _La Jonquiere et Bigot au Ministre, 1749. La
Jonquiere au Ministre, 30 Aout, 1750. N.Y. Col. Docs. X_. 201, 246.]

Two days more brought him to Niagara, where he was warmly received by
the commandant, the chaplain, and the storekeeper,--the triumvirate who
ruled these forest outposts, and stood respectively for then: three
vital principles, war, religion, and trade. Here Piquet said mass; and
after resting a day, set out for the trading-house at the portage of the
cataract, recently built, like Toronto, to stop the Indians on their way
to Oswego.[36] Here he found Joncaire, and here also was encamped a
large band of Senecas; though, being all drunk, men, women, and
children, they were in no condition to receive the Faith, or appreciate
the temporal advantages that attended it. On the next morning, finding
them partially sober, he invited them to remove to La Presentation; "but
as they had still something left in their bottles, I could get no answer
till the following day." "I pass in silence," pursues the missionary,
"an infinity of talks on this occasion. Monsieur de Joncaire forgot
nothing that could help me, and behaved like a great servant of God and
the King. My recruits increased every moment. I went to say my breviary
while my Indians and the Senecas, without loss of time, assembled to
hold a council with Monsieur de Joncaire." The result of the council was
an entreaty to the missionary not to stop at Oswego, lest evil should
befall him at the hands of the English. He promised to do as they
wished, and presently set out on his return to Fort Niagara, attended by
Joncaire and a troop of his new followers. The journey was a triumphal
progress. "Whenever was passed a camp or a wigwam, the Indians saluted
me by firing their guns, which happened so often that I thought all the
trees along the way were charged with gunpowder; and when we reached the
fort, Monsieur de Becancour received us with great ceremony and the
firing of cannon, by which my savages were infinitely flattered."

[Footnote 36: _La Jonquiere au Ministre, 23 Fev. 1750. Ibid., 6 Oct_.
1751. Compare _Colonial Records of Pa_., V. 508.]

His neophytes were gathered into the chapel for the first time in their
lives, and there rewarded with a few presents. He now prepared to turn
homeward, his flock at the mission being left in his absence without a
shepherd; and on the sixth of July he embarked, followed by a swarm of
canoes. On the twelfth they stopped at the Genesee, and went to visit
the Falls, where the city of Rochester now stands. On the way, the
Indians found a populous resort of rattlesnakes, and attacked the
gregarious reptiles with great animation, to the alarm of the
missionary, who trembled for his bare-legged retainers. His fears proved
needless. Forty-two dead snakes, as he avers, requited the efforts of
the sportsmen, and not one of them was bitten. When he returned to camp
in the afternoon he found there a canoe loaded with kegs of brandy. "The
English," he says, "had sent it to meet us, well knowing that this was
the best way to cause disorder among my new recruits and make them
desert me. The Indian in charge of the canoe, who had the look of a
great rascal, offered some to me first, and then to my Canadians and
Indians. I gave out that it was very probably poisoned, and immediately
embarked again."

He encamped on the fourteenth at Sodus Bay, and strongly advises the
planting of a French fort there. "Nevertheless," he adds, "it would be
still better to destroy Oswego, and on no account let the English build
it again." On the sixteenth he came in sight of this dreaded post.
Several times on the way he had met fleets of canoes going thither
or returning, in spite of the rival attractions of Toronto and Niagara.
No English establishment on the continent was of such ill omen to the
French. It not only robbed them of the fur-trade, by which they lived,
but threatened them with military and political, no less than commercial,
ruin. They were in constant dread lest ships of war should be built
here, strong enough to command Lake Ontario, thus separating Canada from
Louisiana, and cutting New France asunder. To meet this danger, they
soon after built at Fort Frontenac a large three-masted vessel, mounted
with heavy cannon; thus, as usual, forestalling their rivals by
promptness of action.[37] The ground on which Oswego stood was claimed
by the Province of New York, which alone had control of it; but through
the purblind apathy of the Assembly, and their incessant quarrels with
the Governor, it was commonly left to take care of itself. For some
time they would vote no money to pay the feeble little garrison; and
Clinton, who saw the necessity of maintaining it, was forced to do so on
his own personal credit.[38] "Why can't your Governor and your great men
[_the Assembly_] agree?" asked a Mohawk chief of the interpreter, Conrad
Weiser.[39]

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