The Conspiracy of Pontiac and the Indian War After the Conquest of Canada E-Book

Francis Parkman

• Herausgeber: Seltzer Books
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2018

Seitenzahl: 1103

Beschreibung

According to Wikipedia: "Francis Parkman (September 16, 1823 – November 8, 1893) was an American historian, best known as author of The Oregon Trail: Sketches of Prairie and Rocky-Mountain Life and his monumental seven-volume France and England in North America. These works are still valued as history and especially as literature, although the biases of his work have met with criticism."

Leseprobe

THE CONSPIRACY OF PONTIAC AND THE INDIAN WAR AFTER THE CONQUEST OF CANADA. BY FRANCIS PARKMAN

published by Samizdat Express, Orange, CT, USA

established in 1974, offering over 14,000 books

U. S. and Canadian History by Francis Parkman:

COUNT FRONTENAC AND NEW FRANCE UNDER LOUIS XIV

THE DISCOVERY OF THE GREAT WEST

HALF-CENTURY OF CONFLICT

THE JESUITS IN NORTH AMERICA IN THE SEVENTEENTH CENTURY

MONTCALM AND WOLFE

THE OREGON TRAIL.

PIONEERS OF FRANCE IN THE NEW WORLD

THE CONSPIRACY OF PONTIAC AND THE INDIAN WAR AFTER THE CONQUEST OF CANADA.

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TO JARED SPARKS, LL.D., PRESIDENT OF HARVARD UNIVERSITY, THESE VOLUMES ARE DEDICATED AS A TESTIMONIAL OF HIGH PERSONAL REGARD, AND A TRIBUTE OF RESPECT FOR HIS DISTINGUISHED SERVICES TO AMERICAN HISTORY.

VOLUME I

Preface TO THE SIXTH EDITION.

Preface TO THE FIRST EDITION.

CHAPTER I. INTRODUCTORY.——INDIAN TRIBES EAST OF THE MISSISSIPPI.

General Characteristics.——Tribal Divisions.——Mode of Government.—— Social Harmony.——The Totem.——Classification of Tribes.——The Iroquois.—— Their Position and Character.——Their Political Organization.—— Traditions of their Confederacy.——Their Myths and Legends.——Their Eloquence and Sagacity.——Arts.——Agriculture.——Their Dwellings, Villages, and Forts.——Their Winter Life.——The War Path.——Festivals and Pastimes.——Pride of the Iroquois.——The Hurons or Wyandots.——Their Customs and Character.——Their Dispersion.——The Neutral Nation. Its Fate.——The Eries and Andastes.——Triumphs of the Confederacy.——The Adoption of Prisoners.——The Tuscaroras.——Superiority of the Iroquois Race.——The Algonquins.——The Lenni Lenape.——Their changing Fortunes.—— The Shawanoes.——The Miamis and the Illinois.——The Ojibwas, Pottawattamies, and Ottawas.——The Sacs and Foxes.——The Menomonies and Knisteneaux.——Customs of the Northern Algonquins.——Their Summer and Winter Life.——Legends of the Algonquins.——Religious Faith of the Indians.——The Indian Character.——Its Inconsistencies.——Its Ruling Passions.——Pride.——Hero-worship.——Coldness, Jealousy, Suspicion.—— Self-control.——Intellectual Traits.——Inflexibility.——Generous Qualities.                                                        

CHAPTER II. 1663-1763. FRANCE AND ENGLAND IN AMERICA.

Contrast of French and English Colonies.——Feudalism in Canada.—— Priests and Monks.——Puritanism and Democracy in New England.——French Life in Canada.——Military Strength of Canada.——Religious Zeal.—— Missions.——The Jesuits.——Brebeuf and Lallemant.——Martyrdom of Jogues.—— Results of the Missions.——French Explorers.——La Salle.——His Plan of Discovery.——His Sufferings.——His Heroism.——He discovers the Mouth of the Mississippi.——Louisiana.——France in the West.——Growth of English Colonies.——Approaching Collision.                                 

CHAPTER III. 1608-1763. THE FRENCH, THE ENGLISH, AND THE INDIANS.

Champlain defeats the Iroquois.——The Iroquois Wars.——Misery of Canada.——Expedition of Frontenac.——Success of the French.——French Influence in the West.——La Verandrye.——The English Fur-trade.—— Protestant and Romish Missions.——The English and the Iroquois.——Policy of the French.——The Frenchman in the Wigwam.——Coureurs des Bois.——The White Savage.——The English Fur-trader.——William Penn and his Eulogists.——The Indians and the Quakers.——Injustice of Penn’s Successors.——The Walking Purchase.——Speech of Canassatego.——Removal of the Delawares.——Intrusion of Settlers.——Success of French Intrigues.—— Father Picquet.——Sir William Johnson.——Position of Parties.       

CHAPTER IV. 1700-1755. COLLISION OF THE RIVAL COLONIES.

The Puritan and the Canadian.——Fort Frederic.——Acadia.——The French on the Ohio.——Mission of Washington.——Trent driven from the Ohio.——Death of Jumonville.——Skirmish at the Great Meadows.——Alarm of the Indians.—— Congress at Albany.——French and English Diplomacy.——Braddock and Dieskau.——Naval Engagement.——The War in Europe and America.——Braddock in Virginia.——March of his Army.——Beaujeu at Fort du Quesne.—— Ambuscade at the Monongahela.——Rout of Braddock.——Its Consequences.—— Acadia, Niagara, and Crown Point.——Battle of Lake George.——Prosecution of the War.——Oswego.——Fort William Henry.——Storming of Ticonderoga.—— State of Canada.——Plans for its Reduction.——Progress of the English Arms.——Wolfe before Quebec.——Assault at Montmorenci.——Heroism of Wolfe.——The Heights of Abraham.——Battle of Quebec.——Death of Wolfe.—— Death of Montcalm.——Surrender of Quebec.——Fall of Canada.         

CHAPTER V. 1755-1763. THE WILDERNESS AND ITS TENANTS AT THE CLOSE OF THE FRENCH WAR.

Sufferings of the Frontier.——Treaties with the Western Tribes.—— Christian Frederic Post.——The Iroquois.——The remote Tribes.——The Forest.——Indian Population.——Condition of the Tribes.——Onondaga.——The Delawares and neighboring Tribes.——Their Habits and Condition.——The Shawanoes, Miamis, Illinois, and Wyandots.——English Settlements.—— Forest Thoroughfares.——Fur-traders.——Their Habits and Character.——The Forest Traveller.——The French at the Illinois.——Military Life in the Forest.——The Savage and the European.——Hunters and Trappers.—— Civilization and Barbarism.                                       

CHAPTER VI. 1760. THE ENGLISH TAKE POSSESSION OF THE WESTERN POSTS.

The victorious Armies at Montreal.——Major Robert Rogers.——His Expedition up the Lakes.——His Meeting with Pontiac.——Ambitious Views of Pontiac.——He befriends the English.——The English take Possession of Detroit.——Of other French Posts.——British Power Predominant in the West.                                                             

CHAPTER VII. 1760-1763. ANGER OF THE INDIANS.——THE CONSPIRACY.

Discontent of the Tribes.——Impolitic Course of the English.—— Disorders of the Fur-trade.——Military Insolence.——Intrusion of Settlers.——French Intrigue.——The Delaware Prophet.——An abortive Plot.—— Pontiac’s Conspiracy.——Character of Pontiac.——Gloomy Prospects of the Indian Race.——Designs of Pontiac.——His War Messengers.——Tribes engaged in the Conspiracy.——Dissimulation of the Indians.——The War-belt among the Miamis.                                                       

CHAPTER VIII. 1763. INDIAN PREPARATION.

The Indians as a military People.——Their inefficient Organization.—— Their insubordinate Spirit.——Their Improvidence.——Policy of the Indian Leaders.——Difficulties of Forest Warfare.——Defenceless Condition of the Colonies.——The Peace of Paris.——Royal Proclamation.——The War-chief. His Fasts and Vigils.——The War-feast.——The War-dance.—— Departure of the Warriors.——The Bursting of the Storm.            

CHAPTER IX. 1763, April. THE COUNCIL AT THE RIVER ECORCES.

Pontiac musters his Warriors.——They assemble at the River Ecorces.—— The Council.——Speech of Pontiac.——Allegory of the Delaware.——The Council dissolves.——Calumet Dance at Detroit.——Plan to surprise the Garrison.                                                         

CHAPTER X. 1763, May. DETROIT.

Strange Phenomenon.——Origin and History of Detroit.——Its Condition in 1763.——Character of its Inhabitants.——French Life at Detroit.——The Fort and Garrison.——Pontiac at Isle à la Pêche.——Suspicious Conduct of the Indians.——Catharine, the Ojibwa Girl.——She reveals the Plot.—— Precautions of the Commandant.——A Night of Anxiety.               

CHAPTER XI. 1763. TREACHERY OF PONTIAC.

The Morning of the Council.——Pontiac enters the Port.——Address and Courage of the Commandant.——The Plot defeated.——The Chiefs suffered to escape.——Indian Idea of Honor.——Pontiac again visits the Fort.——False Alarm.——Pontiac throws off the Mask.——Ferocity of his Warriors.——The Ottawas cross the River.——Fate of Davers and Robertson.——General Attack.——A Truce.——Major Campbell’s Embassy.——He is made Prisoner by Pontiac.                                                         

CHAPTER XII. 1763. PONTIAC AT THE SIEGE OF DETROIT.

The Christian Wyandots join Pontiac.——Peril of the Garrison.——Indian Courage——The English threatened with Famine.——Pontiac’s Council with the French.——His Speech.——He exacts Provision from the French.——He appoints Commissaries.——He issues Promissory Notes.——His Acuteness and Sagacity.——His Authority over his Followers.——His Magnanimity.    

CHAPTER XIII. 1763. ROUT OF CUYLER’S DETACHMENT.——FATE OF THE FOREST GARRISONS.

Re-enforcement sent to Detroit.——Attack on the Schooner.——Relief at Hand.——Disappointment of the Garrison.——Escape of Prisoners.——Cuyler’s Defeat.——Indian Debauch.——Fate of the Captives.——Capture of Fort Sandusky.——Strength of the Besiegers.——Capture of Fort St. Joseph.—— Capture of Fort Michillimackinac.——Capture of Fort Ouatanon.——Capture of Fort Miami.——Defence of Fort Presqu’ Isle.——Its Capture.       

CHAPTER XIV. 1763. THE INDIANS CONTINUE TO BLOCKADE DETROIT.

Attack on the Armed Vessel.——News of the Treaty of Paris.——Pontiac summons the Garrison.——Council at the Ottawa Camp.——Disappointment of Pontiac.——He is joined by the Coureurs de Bois.——Sortie of the Garrison.——Death of Major Campbell.——Attack on Pontiac’s Camp.——Fire Rafts.——The Wyandots and Pottawattamies beg for Peace.            

CHAPTER XV. 1763. THE FIGHT OF BLOODY BRIDGE.

Dalzell’s Detachment.——Dalzell reaches Detroit.——Stratagem of the Wyandots.——Night Attack on Pontiac’s Camp.——Indian Ambuscade.——Retreat of the English.——Terror of Dalzell’s Troops.——Death of Dalzell.—— Defence of Campau’s House.——Grant conducts the Retreat.——Exultation of the Indians.——Defence of the Schooner Gladwyn.                    

CHAPTER XVI. 1763. MICHILLIMACKINAC.

The Voyager on the Lakes.——Michillimackinac in 1763.——Green Bay and Ste. Marie.——The Northern Wilderness.——Tribes of the Lakes.—— Adventures of a Trader.——Speech of Minavavana.——Arrival of English Troops.——Disposition of the Indians.——The Ojibwa War-chief.—— Ambassador from Pontiac.——Sinister Designs of the Ojibwas.——Warnings of Danger.——Wawatam.——Eve of the Massacre.                        

CHAPTER XVII.  1763. THE MASSACRE.

The King’s Birthday.——Heedlessness of the Garrison.——Indian Ball-play.——The Stratagem.——Slaughter of the Soldiers.——Escape of Alexander Henry.——His appalling Situation.——His Hiding-place discovered.——Survivors of the Massacre.——Plan of retaking the Fort.—— Adventures of Henry.——Unexpected Behavior of the Ottawas.——They take Possession of the Fort.——Their Council with the Ojibwas.——Henry and his Fellow-prisoners.——He is rescued by Wawatam.——Cannibalism.——Panic among the Conquerors.——They retire to Mackinaw.——The Island of Mackinaw.——Indian Carouse.——Famine among the Indians.——They disperse to their Wintering Grounds.——Green Bay. The neighboring Tribes.—— Gorell. His Address and Prudence.——He conciliates the Indians.——He abandons Green Bay.——The English driven from the Upper Lakes.

VOLUME II

CHAPTER XVIII. 1763.  FRONTIER FORTS AND SETTLEMENTS.

Extent of British Settlements in 1763.——Forts and Military Routes.——Fort Pitt.——The Pennsylvania Frontier.——Alarms at Fort Pitt.——Escape of Calhoun.——Slaughter of Traders.——Fort Ligonier. Fort Bedford.——Situation of Fort Pitt.——Indian Advice.——Reply of Ecuyer.——News from Presqu’ Isle.——Fate of Le Bœuf.——Fate of Venango.——Danger of Fort Pitt.——Council with the Delawares.—— Threats of the Commandant.——General Attack.                     

CHAPTER XIX. 1763.  THE WAR ON THE BORDERS.

Panic among the Settlers.——Embarrassments of Amherst.——Colonel Bouquet.——His Correspondence with the Commander-in-Chief.—— Proposal to infect the hostile Indians with Small-pox.——Captain Ourry.——Lieutenant Blane.——Frontier War.——Alarm at Carlisle.—— Scouting Parties.——Ambuscade on the Tuscarora.——The Dying Borderer.——Scenes at Carlisle.                                   

CHAPTER XX. 1763. THE BATTLE OF BUSHY RUN.

The Army of Bouquet.——Dangers of his Enterprise.——Fort Ligonier relieved.——Bouquet at Fort Bedford.——March of his Troops.—— Unexpected Attack.——The Night Encampment.——The Fight resumed.—— Conflict of the second Day.——Successful Stratagem.——Rout of the Indians.——Bouquet reaches Fort Pitt.——Effects of the Victory.  

CHAPTER XXI. 1763. THE IROQUOIS.——AMBUSCADE OF THE DEVIL’S HOLE.

Congress of Iroquois.——Effect of Johnson’s Influence.——Incursions into New York.——False Alarm at Goshen.——The Niagara Portage.—— The Convoy Attacked.——Second Attack.——Disaster on Lake Erie.  

CHAPTER XXII.  1763. DESOLATION OF THE FRONTIERS.

Virginian Backwoodsmen.——Frontiers of Virginia.——Population of Pennsylvania.——Distress of the Settlers.——Attack on Greenbrier.—— A captive Amazon.——Attack on a School-house.——Sufferings of Captives.——The escaped Captive.——Feeble Measures of Defence.—— John Elder.——Virginian Militia.——Courage of the Borderers.—— Encounter with a War-party.——Armstrong’s Expedition.——Slaughter at Wyoming.——Quaker Prejudice.——Gage assumes the Command.—— Political Disputes.                                               

CHAPTER XXIII. 1763. THE INDIANS RAISE THE SIEGE OF DETROIT.

The Besiegers ask for Peace.——A Truce granted.——Letter from Neyon to Pontiac.——Autumn at Detroit.——Indians at their Wintering Grounds.——Iroquois War-parties.——The War in the South.         

CHAPTER XXIV.  1763. THE PAXTON MEN.

Desperation of the Borderers.——Effects of Indian Hostilities.—— The Conestoga Band.——Paxton.——Matthew Smith and his Companions.—— Massacre of the Conestogas.——Further Designs of the Rioters.—— Remonstrance of Elder.——Massacre in Lancaster Jail.——State of Public Opinion.——Lazarus Stewart.——The Moravian Converts.——Their Retreat to Philadelphia.——Their Reception by the Mob.            

CHAPTER XXV.  1764. THE RIOTERS MARCH ON PHILADELPHIA.

Excitement of the Borderers.——Their Designs.——Alarm of the Quakers.——The Converts sent to New York.——The Converts forced to Return.——Quakers and Presbyterians.——Warlike Preparation.—— Excitement in the City.——False Alarm.——Paxton Men at Germantown.——Negotiations with the Rioters.——Frontiersmen in Philadelphia.——Paper Warfare.——Memorials of the Paxton Men.    

CHAPTER XXVI.  1764.  BRADSTREET’S ARMY ON THE LAKES.

Memorials on Indian Affairs.——Character of Bradstreet.——Departure of the Army.——Concourse of Indians at Niagara.——Indian Oracle.—— Temper of the Indians.——Insolence of the Delawares and Shawanoes.—— Treaty with the Senecas.——Ottawas and Menomonies.——Bradstreet leaves Niagara.——Henry’s Indian Battalion.——Pretended Embassy.—— Presumption of Bradstreet.——Indians of Sandusky.——Bradstreet at Detroit.——Council with the Chiefs of Detroit.——Terms of the Treaty.——Strange Conduct of Bradstreet.——Michillimackinac reoccupied.——Embassy of Morris.——Bradstreet at Sandusky.——Return of the Army.——Results of the Expedition.                         

CHAPTER XXVII. 1764.  BOUQUET FORCES THE DELAWARES AND SHAWANOES TO SUE FOR PEACE.

Renewal of Indian Ravages.——David Owens, the White Savage.—— Advance of Bouquet.——His Message to the Delawares.——The March of his Army.——He reaches the Muskingum.——Terror of the Enemy.—— Council with the Indians.——Speech of the Delaware Orator.——Reply of Bouquet.——Its Effect.——The English Camp.——Letter from Bradstreet.——Desperate Purpose of the Shawanoes.——Peace Council.—— Delivery of English Prisoners.——Situation of Captives among the Indians.——Their Reluctance to return to the Settlements.——The Forest Life.——Return of the Expedition.                          

CHAPTER XXVIII. 1764. THE ILLINOIS.

Boundaries of the Illinois.——The Missouri. The Mississippi.—— Plants and Animals of the Illinois.——Its early Colonization.—— Creoles of the Illinois.——Its Indian Population.                

CHAPTER XXIX. 1763-1765. PONTIAC RALLIES THE WESTERN TRIBES.

Cession of French Territory in the West.——St. Louis.——St. Ange de Bellerive.——Designs of Pontiac.——His French Allies.——He visits the Illinois.——His great War-belt.——Repulse of Loftus.——The English on the Mississippi.——New Orleans in 1765.——Pontiac’s Embassy at New Orleans.                                            

CHAPTER XXX. 1765. RUIN OF THE INDIAN CAUSE.

Mission of Croghan.——Plunder of the Caravan.——Exploits of the Borderers.——Congress at Fort Pitt.——Fraser’s Discomfiture.—— Distress of the hostile Indians.——Pontiac. His desperate Position.——Croghan’s Party attacked.——Croghan at Ouatanon.——His Meeting with Pontiac.——Pontiac offers Peace.——Croghan reaches Detroit.——Conferences at Detroit.——Peace Speech of Pontiac.—— Results of Croghan’s Mission.——The English take Possession of the Illinois.                                                          

CHAPTER XXXI.  1766-1769. DEATH OF PONTIAC.

Effects of the Peace.——Pontiac repairs to Oswego.——Congress at Oswego.——Speech of Sir William Johnson.——Reply of Pontiac.—— Prospects of the Indian Race.——Fresh Disturbances.——Pontiac visits St. Louis.——The Village of Cahokia.——Assassination of Pontiac.——Vengeance of his Followers.                            

APPENDIX A.——THE IROQUOIS.——EXTENT OF THEIR CONQUESTS.——POLICY PURSUED TOWARDS THEM BY THE FRENCH AND THE ENGLISH.——MEASURES OF SIR WILLIAM JOHNSON.

APPENDIX B.——CAUSES OF THE INDIAN WAR.

APPENDIX C.——DETROIT AND MICHILLIMACKINAC.

APPENDIX D.——THE WAR ON THE BORDERS.

APPENDIX E.——THE PAXTON RIOTS.

APPENDIX F.——THE CAMPAIGN OF 1764.

INDEX.    

_________________

VOLUME I.

Preface TO THE SIXTH EDITION.

I chose the subject of this book as affording better opportunities than any other portion of American history for portraying forest life and the Indian character; and I have never seen reason to change this opinion. In the nineteen years that have passed since the first edition was published, a considerable amount of additional material has come to light. This has been carefully collected, and is incorporated in the present edition. The most interesting portion of this new material has been supplied by the Bouquet and Haldimand Papers, added some years ago to the manuscript collections of the British Museum. Among them are several hundred letters from officers engaged in the Pontiac war, some official, others personal and familiar, affording very curious illustrations of the events of the day and of the characters of those engaged in them. Among the facts which they bring to light, some are sufficiently startling; as, for example, the proposal of the Commander-in-Chief to infect the hostile tribes with the small-pox, and that of a distinguished subordinate officer to take revenge on the Indians by permitting an unrestricted sale of rum.

The two volumes of the present edition have been made uniform with those of the series “France and England in North America.” I hope to continue that series to the period of the extinction of French power on this continent. “The Conspiracy of Pontiac” will then form a sequel; and its introductory chapters will be, in a certain sense, a summary of what has preceded. This will involve some repetition in the beginning of the book, but I have nevertheless thought it best to let it remain as originally written.

BOSTON, 16 September, 1870.

Preface TO THE FIRST EDITION.

The conquest of Canada was an event of momentous consequence in American history. It changed the political aspect of the continent, prepared a way for the independence of the British colonies, rescued the vast tracts of the interior from the rule of military despotism, and gave them, eventually, to the keeping of an ordered democracy. Yet to the red natives of the soil its results were wholly disastrous. Could the French have maintained their ground, the ruin of the Indian tribes might long have been postponed; but the victory of Quebec was the signal of their swift decline. Thenceforth they were destined to melt and vanish before the advancing waves of Anglo-American power, which now rolled westward unchecked and unopposed. They saw the danger, and, led by a great and daring champion, struggled fiercely to avert it. The history of that epoch, crowded as it is with scenes of tragic interest, with marvels of suffering and vicissitude, of heroism and endurance, has been, as yet, unwritten, buried in the archives of governments, or among the obscurer records of private adventure. To rescue it from oblivion is the object of the following work. It aims to portray the American forest and the American Indian at the period when both received their final doom.

It is evident that other study than that of the closet is indispensable to success in such an attempt. Habits of early reading had greatly aided to prepare me for the task; but necessary knowledge of a more practical kind has been supplied by the indulgence of a strong natural taste, which, at various intervals, led me to the wild regions of the north and west. Here, by the camp-fire, or in the canoe, I gained familiar acquaintance with the men and scenery of the wilderness. In 1846, I visited various primitive tribes of the Rocky Mountains, and was, for a time, domesticated in a village of the western Dahcotah, on the high plains between Mount Laramie and the range of the Medicine Bow.

The most troublesome part of the task was the collection of the necessary documents. These consisted of letters, journals, reports, and despatches, scattered among numerous public offices, and private families, in Europe and America. When brought together, they amounted to about three thousand four hundred manuscript pages. Contemporary newspapers, magazines, and pamphlets have also been examined, and careful search made for every book which, directly or indirectly, might throw light upon the subject. I have visited the sites of all the principal events recorded in the narrative, and gathered such local traditions as seemed worthy of confidence.

I am indebted to the liberality of Hon. Lewis Cass for a curious collection of papers relating to the siege of Detroit by the Indians. Other important contributions have been obtained from the state paper offices of London and Paris, from the archives of New York, Pennsylvania, and other states, and from the manuscript collections of several historical societies. The late William L. Stone, Esq., commenced an elaborate biography of Sir William Johnson, which it is much to be lamented he did not live to complete. By the kindness of Mrs. Stone, I was permitted to copy from his extensive collection of documents such portions as would serve the purposes of the following History.

To President Sparks of Harvard University, General Whiting, U. S. A., Brantz Mayer, Esq., of Baltimore, Francis J. Fisher, Esq., of Philadelphia, and Rev. George E. Ellis, of Charlestown, I beg to return a warm acknowledgment for counsel and assistance. Mr. Benjamin Perley Poore and Mr. Henry Stevens procured copies of valuable documents from the archives of Paris and London. Henry R. Schoolcraft, Esq., Dr. Elwyn, of Philadelphia, Dr. O’Callaghan, of Albany, George H. Moore, Esq., of New York, Lyman C. Draper, Esq., of Philadelphia, Judge Law, of Vincennes, and many others, have kindly contributed materials to the work. Nor can I withhold an expression of thanks to the aid so freely rendered in the dull task of proof-reading and correction.

The crude and promiscuous mass of materials presented an aspect by no means inviting. The field of the history was uncultured and unreclaimed, and the labor that awaited me was like that of the border settler, who, before he builds his rugged dwelling, must fell the forest-trees, burn the undergrowth, clear the ground, and hew the fallen trunks to due proportion.

Several obstacles have retarded the progress of the work. Of these, one of the most considerable was the condition of my sight. For about three years, the light of day was insupportable, and every attempt at reading or writing completely debarred. Under these circumstances, the task of sifting the materials and composing the work was begun and finished. The papers were repeatedly read aloud by an amanuensis, copious notes and extracts were made, and the narrative written down from my dictation. This process, though extremely slow and laborious, was not without its advantages; and I am well convinced that the authorities have been even more minutely examined, more scrupulously collated, and more thoroughly digested, than they would have been under ordinary circumstances.

In order to escape the tedious circumlocution, which, from the nature of the subject, could not otherwise have been avoided, the name English is applied, throughout the volume, to the British American colonists, as well as to the people of the mother country. The necessity is somewhat to be regretted, since, even at an early period, clear distinctions were visible between the offshoot and the parent stock.

BOSTON, August 1, 1851.

CHAPTER I. INTRODUCTORY.——INDIAN TRIBES EAST OF THE MISSISSIPPI.

 The Indian is a true child of the forest and the desert. The wastes and solitudes of nature are his congenial home. His haughty mind is imbued with the spirit of the wilderness, and the light of civilization falls on him with a blighting power. His unruly pride and untamed freedom are in harmony with the lonely mountains, cataracts, and rivers among which he dwells; and primitive America, with her savage scenery and savage men, opens to the imagination a boundless world, unmatched in wild sublimity.

The Indians east of the Mississippi may be divided into several great families, each distinguished by a radical peculiarity of language. In their moral and intellectual, their social and political state, these various families exhibit strong shades of distinction; but, before pointing them out, I shall indicate a few prominent characteristics, which, faintly or distinctly, mark the whole in common.

All are alike a race of hunters, sustaining life wholly, or in part, by the fruits of the chase. Each family is split into tribes; and these tribes, by the exigencies of the hunter life, are again divided into sub-tribes, bands, or villages, often scattered far asunder, over a wide extent of wilderness. Unhappily for the strength and harmony of the Indian race, each tribe is prone to regard itself, not as the member of a great whole, but as a sovereign and independent nation, often arrogating to itself an importance superior to all the rest of mankind;[1] and the warrior whose petty horde might muster a few scores of half-starved fighting men, strikes his hand upon his heart, and exclaims, in all the pride of patriotism, “I am a Menomone.”

In an Indian community, each man is his own master. He abhors restraint, and owns no other authority than his own capricious will; and yet this wild notion of liberty is not inconsistent with certain gradations of rank and influence. Each tribe has its sachem, or civil chief, whose office is in a manner hereditary, and, among many, though by no means among all tribes, descends in the female line; so that the brother of the incumbent, or the son of his sister, and not his own son, is the rightful successor to his dignities.[2] If, however, in the opinion of the old men and subordinate chiefs, the heir should be disqualified for the exercise of the office by cowardice, incapacity, or any defect of character, they do not scruple to discard him, and elect another in his place, usually fixing their choice on one of his relatives. The office of the sachem is no enviable one. He has neither laws to administer nor power to enforce his commands. His counsellors are the inferior chiefs and principal men of the tribe; and he never sets himself in opposition to the popular will, which is the sovereign power of these savage democracies. His province is to advise, and not to dictate; but, should he be a man of energy, talent, and address, and especially should he be supported by numerous relatives and friends, he may often acquire no small measure of respect and power. A clear distinction is drawn between the civil and military authority, though both are often united in the same person. The functions of war-chief may, for the most part, be exercised by any one whose prowess and reputation are sufficient to induce the young men to follow him to battle; and he may, whenever he thinks proper, raise a band of volunteers, and go out against the common enemy.

We might imagine that a society so loosely framed would soon resolve itself into anarchy; yet this is not the case, and an Indian village is singularly free from wranglings and petty strife. Several causes conspire to this result. The necessities of the hunter life, preventing the accumulation of large communities, make more stringent organization needless; while a species of self-control, inculcated from childhood upon every individual, enforced by a sentiment of dignity and manhood, and greatly aided by the peculiar temperament of the race, tends strongly to the promotion of harmony. Though he owns no law, the Indian is inflexible in his adherence to ancient usages and customs; and the principle of hero-worship, which belongs to his nature, inspires him with deep respect for the sages and captains of his tribe. The very rudeness of his condition, and the absence of the passions which wealth, luxury, and the other incidents of civilization engender, are favorable to internal harmony; and to the same cause must likewise be ascribed too many of his virtues, which would quickly vanish, were he elevated from his savage state.

A peculiar social institution exists among the Indians, very curious in its character; and though I am not prepared to say that it may be traced through all the tribes east of the Mississippi, yet its prevalence is so general, and its influence on political relations so important, as to claim especial attention. Indian communities, independently of their local distribution into tribes, bands, and villages, are composed of several distinct clans. Each clan has its emblem, consisting of the figure of some bird, beast, or reptile; and each is distinguished by the name of the animal which it thus bears as its device; as, for example, the clan of the Wolf, the Deer, the Otter, or the Hawk. In the language of the Algonquins, these emblems are known by the name of Totems.[3] The members of the same clan, being connected, or supposed to be so, by ties of kindred, more or less remote, are prohibited from intermarriage. Thus Wolf cannot marry Wolf; but he may, if he chooses, take a wife from the clan of Hawks, or any other clan but his own. It follows that when this prohibition is rigidly observed, no single clan can live apart from the rest; but the whole must be mingled together, and in every family the husband and wife must be of different clans.

To different totems attach different degrees of rank and dignity; and those of the Bear, the Tortoise, and the Wolf are among the first in honor. Each man is proud of his badge, jealously asserting its claims to respect; and the members of the same clan, though they may, perhaps, speak different dialects, and dwell far asunder, are yet bound together by the closest ties of fraternity. If a man is killed, every member of the clan feels called upon to avenge him; and the wayfarer, the hunter, or the warrior is sure of a cordial welcome in the distant lodge of the clansman whose face perhaps he has never seen. It may be added that certain privileges, highly prized as hereditary rights, sometimes reside in particular clans; such as that of furnishing a sachem to the tribe, or of performing certain religious ceremonies or magic rites.

The Indians east of the Mississippi may be divided into three great families: the Iroquois, the Algonquin, and the Mobilian, each speaking a language of its own, varied by numerous dialectic forms. To these families must be added a few stragglers from the great western race of the Dahcotah, besides several distinct tribes of the south, each of which has been regarded as speaking a tongue peculiar to itself.[4] The Mobilian group embraces the motley confederacy of the Creeks, the crafty Choctaws, and the stanch and warlike Chickasaws. Of these, and of the distinct tribes dwelling in their vicinity, or within their limits, I shall only observe that they offer, with many modifications, and under different aspects, the same essential features which mark the Iroquois and the Algonquins, the two great families of the north.[5] The latter, who were the conspicuous actors in the events of the ensuing narrative, demand a closer attention.

                         THE IROQUOIS FAMILY.

Foremost in war, foremost in eloquence, foremost in their savage arts of policy, stood the fierce people called by themselves the Hodenosaunee, and by the French the Iroquois, a name which has since been applied to the entire family of which they formed the dominant member.[6] They extended their conquests and their depredations from Quebec to the Carolinas, and from the western prairies to the forests of Maine.[7] On the south, they forced tribute from the subjugated Delawares, and pierced the mountain fastnesses of the Cherokees with incessant forays.[8] On the north, they uprooted the ancient settlements of the Wyandots; on the west they exterminated the Eries and the Andastes, and spread havoc and dismay among the tribes of the Illinois; and on the east, the Indians of New England fled at the first peal of the Mohawk war-cry. Nor was it the Indian race alone who quailed before their ferocious valor. All Canada shook with the fury of their onset; the people fled to the forts for refuge; the blood-besmeared conquerors roamed like wolves among the burning settlements, and the colony trembled on the brink of ruin.

The Iroquois in some measure owed their triumphs to the position of their country; for they dwelt within the present limits of the State of New York, whence several great rivers and the inland oceans of the northern lakes opened ready thoroughfares to their roving warriors through all the adjacent wilderness. But the true fountain of their success is to be sought in their own inherent energies, wrought to the most effective action under a political fabric well suited to the Indian life; in their mental and moral organization; in their insatiable ambition and restless ferocity.

In their scheme of government, as in their social customs and religious observances, the Iroquois displayed, in full symmetry and matured strength, the same characteristics which in other tribes are found distorted, withered, decayed to the root, or, perhaps, faintly visible in an imperfect germ. They consisted of five tribes or nations——the Mohawks, the Oneidas, the Onondagas, the Cayugas, and the Senecas, to whom a sixth, the Tuscaroras, was afterwards added.[9] To each of these tribes belonged an organization of its own. Each had several sachems, who, with the subordinate chiefs and principal men, regulated all its internal affairs; but, when foreign powers were to be treated with, or matters involving the whole confederacy required deliberation, all the sachems of the several tribes convened in general assembly at the great council-house, in the Valley of Onondaga. Here ambassadors were received, alliances were adjusted, and all subjects of general interest discussed with exemplary harmony.[10] The order of debate was prescribed by time-honored customs; and, in the fiercest heat of controversy, the assembly maintained its self-control.

But the main stay of Iroquois polity was the system of totemship. It was this which gave the structure its elastic strength; and but for this, a mere confederacy of jealous and warlike tribes must soon have been rent asunder by shocks from without or discord from within. At some early period, the Iroquois probably formed an individual nation; for the whole people, irrespective of their separation into tribes, consisted of eight totemic clans; and the members of each clan, to what nation soever they belonged, were mutually bound to one another by those close ties of fraternity which mark this singular institution. Thus the five nations of the confederacy were laced together by an eight-fold band; and to this hour their slender remnants cling to one another with invincible tenacity.

It was no small security to the liberties of the Iroquois——liberties which they valued beyond any other possession——that by the Indian custom of descent in the female line, which among them was more rigidly adhered to than elsewhere, the office of the sachem must pass, not to his son, but to his brother, his sister’s son, or some yet remoter kinsman. His power was constantly deflected into the collateral branches of his family; and thus one of the strongest temptations of ambition was cut off.[11] The Iroquois had no laws; but they had ancient customs which took the place of laws. Each man, or rather, each clan, was the avenger of its own wrongs; but the manner of the retaliation was fixed by established usage. The tribal sachems, and even the great council at Onondaga, had no power to compel the execution of their decrees; yet they were looked up to with a respect which the soldier’s bayonet or the sheriff’s staff would never have commanded; and it is highly to the honor of the Indian character that they could exert so great an authority where there was nothing to enforce it but the weight of moral power.[12]

The origin of the Iroquois is lost in hopeless obscurity. That they came from the west; that they came from the north; that they sprang from the soil of New York, are the testimonies of three conflicting traditions, all equally worthless as aids to historic inquiry.[13] It is at the era of their confederacy——the event to which the five tribes owed all their greatness and power, and to which we need assign no remoter date than that of a century before the first arrival of the Dutch in New York——that faint rays of light begin to pierce the gloom, and the chaotic traditions of the earlier epoch mould themselves into forms more palpable and distinct.

Taounyawatha, the God of the Waters——such is the belief of the Iroquois——descended to the earth to instruct his favorite people in the arts of savage life; and when he saw how they were tormented by giants, monsters, and evil spirits, he urged the divided tribes, for the common defence, to band themselves together in an everlasting league. While the injunction was as yet unfulfilled, the sacred messenger was recalled to the Great Spirit; but, before his departure, he promised that another should appear, empowered to instruct the people in all that pertained to their confederation. And accordingly, as a band of Mohawk warriors was threading the funereal labyrinth of an ancient pine forest, they heard, amid its blackest depths, a hoarse voice chanting in measured cadence; and, following the sound, they saw, seated among the trees, a monster so hideous, that they stood benumbed with terror. His features were wild and frightful. He was encompassed by hissing rattlesnakes, which, Medusa-like, hung writhing from his head; and on the ground around him were strewn implements of incantation, and magic vessels formed of human skulls. Recovering from their amazement, the warriors could perceive that in the mystic words of the chant, which he still poured forth, were couched the laws and principles of the destined confederacy. The tradition further declares that the monster, being surrounded and captured, was presently transformed to human shape, that he became a chief of transcendent wisdom and prowess, and to the day of his death ruled the councils of the now united tribes. To this hour the presiding sachem of the council at Onondaga inherits from him the honored name of Atotarho.[14]

The traditional epoch which preceded the auspicious event of the confederacy, though wrapped in clouds and darkness, and defying historic scrutiny, has yet a character and meaning of its own. The gloom is peopled thick with phantoms; with monsters and prodigies, shapes of wild enormity, yet offering, in the Teutonic strength of their conception, the evidence of a robustness of mind unparalleled among tribes of a different lineage. In these evil days, the scattered and divided Iroquois were beset with every form of peril and disaster. Giants, cased in armor of stone, descended on them from the mountains of the north. Huge beasts trampled down their forests like fields of grass. Human heads, with streaming hair and glaring eyeballs, shot through the air like meteors, shedding pestilence and death throughout the land. A great horned serpent rose from Lake Ontario; and only the thunder-bolts of the skies could stay his ravages, and drive him back to his native deeps. The skeletons of men, victims of some monster of the forest, were seen swimming in the Lake of Teungktoo; and around the Seneca village on the Hill of Genundewah, a two-headed serpent coiled himself, of size so monstrous that the wretched people were unable to ascend his scaly sides, and perished in multitudes by his pestilential breath. Mortally wounded at length by the magic arrow of a child, he rolled down the steep, sweeping away the forest with his writhings, and plunging into the lake below, where he lashed the black waters till they boiled with blood and foam, and at length, exhausted with his agony, sank, and perished at the bottom. Under the Falls of Niagara dwelt the Spirit of the Thunder, with his brood of giant sons; and the Iroquois trembled in their villages when, amid the blackening shadows of the storm, they heard his deep shout roll along the firmament.

The energy of fancy, whence these barbarous creations drew their birth, displayed itself, at a later period, in that peculiar eloquence which the wild democracy of the Iroquois tended to call forth, and to which the mountain and the forest, the torrent and the storm, lent their stores of noble imagery. That to this imaginative vigor was joined mental power of a different stamp, is witnessed by the caustic irony of Garangula and Sagoyewatha, and no less by the subtle policy, sagacious as it was treacherous, which marked the dealings of the Iroquois with surrounding tribes.[15]

With all this mental superiority, the arts of life among them had not emerged from their primitive rudeness; and their coarse pottery, their spear and arrow heads of stone, were in no way superior to those of many other tribes. Their agriculture deserves a higher praise. In 1696, the invading army of Count Frontenac found the maize fields extending a league and a half or two leagues from their villages; and, in 1779, the troops of General Sullivan were filled with amazement at their abundant stores of corn, beans, and squashes, and at the old apple orchards which grew around their settlements.

Their dwellings and works of defence were far from contemptible, either in their dimensions or in their structure; and though by the several attacks of the French, and especially by the invasion of De Nonville, in 1687, and of Frontenac, nine years later, their fortified towns were levelled to the earth, never again to reappear; yet, in the works of Champlain and other early writers we find abundant evidence of their pristine condition. Along the banks of the Mohawk, among the hills and hollows of Onondaga, in the forests of Oneida and Cayuga, on the romantic shores of Seneca Lake and the rich borders of the Genesee, surrounded by waving maize fields, and encircled from afar by the green margin of the forest, stood the ancient strongholds of the confederacy. The clustering dwellings were encompassed by palisades, in single, double, or triple rows, pierced with loopholes, furnished with platforms within, for the convenience of the defenders, with magazines of stones to hurl upon the heads of the enemy, and with water conductors to extinguish any fire which might be kindled from without.[16]

The area which these defences enclosed was often several acres in extent, and the dwellings, ranged in order within, were sometimes more than a hundred feet in length. Posts, firmly driven into the ground, with an intervening framework of poles, formed the basis of the structure; and its sides and arched roof were closely covered with layers of elm bark. Each of the larger dwellings contained several distinct families, whose separate fires were built along the central space, while compartments on each side, like the stalls of a stable, afforded some degree of privacy. Here, rude couches were prepared, and bear and deer skins spread; while above, the ripened ears of maize, suspended in rows, formed a golden tapestry.[17]

In the long evenings of midwinter, when in the wilderness without the trees cracked with biting cold, and the forest paths were clogged with snow, then, around the lodge-fires of the Iroquois, warriors, squaws, and restless naked children were clustered in social groups, each dark face brightening in the fickle fire-light, while, with jest and laugh, the pipe passed round from hand to hand. Perhaps some shrivelled old warrior, the story-teller of the tribe, recounted to attentive ears the deeds of ancient heroism, legends of spirits and monsters, or tales of witches and vampires——superstitions not less rife among this all-believing race, than among the nations of the transatlantic world.

The life of the Iroquois, though void of those multiplying phases which vary the routine of civilized existence, was one of sharp excitement and sudden contrast. The chase, the warpath, the dance, the festival, the game of hazard, the race of political ambition, all had their votaries. When the assembled sachems had resolved on war against some foreign tribe, and when, from their great council-house of bark, in the Valley of Onondaga, their messengers had gone forth to invite the warriors to arms, then from east to west, through the farthest bounds of the confederacy, a thousand warlike hearts caught up the summons. With fasting and praying, and consulting dreams and omens, with invoking the war-god, and dancing the war-dance, the warriors sought to insure the triumph of their arms, and then, their rites concluded, they began their stealthy progress through the devious pathways of the forest. For days and weeks, in anxious expectation, the villagers awaited the result. And now, as evening closed, a shrill, wild cry, pealing from afar, over the darkening forest, proclaimed the return of the victorious warriors. The village was alive with sudden commotion, and snatching sticks and stones, knives and hatchets, men, women, and children, yelling like fiends let loose, swarmed out of the narrow portal, to visit upon the captives a foretaste of the deadlier torments in store for them. The black arches of the forest glowed with the fires of death, and with brandished torch and firebrand the frenzied multitude closed around their victim. The pen shrinks to write, the heart sickens to conceive, the fierceness of his agony, yet still, amid the din of his tormentors, rose his clear voice of scorn and defiance. The work was done, the blackened trunk was flung to the dogs, and, with clamorous shouts and hootings, the murderers sought to drive away the spirit of their victim.[18]

The Iroquois reckoned these barbarities among their most exquisite enjoyments, and yet they had other sources of pleasure, which made up in frequency and in innocence what they lacked in intensity. Each passing season had its feasts and dances, often mingling religion with social pastime. The young had their frolics and merry-makings, and the old had their no less frequent councils, where conversation and laughter alternated with grave deliberations for the public weal. There were also stated periods marked by the recurrence of momentous ceremonies, in which the whole community took part——the mystic sacrifice of the dogs, the orgies of the dream feast, and the loathsome festival of the exhumation of the dead. Yet in the intervals of war and hunting, these resources would often fail; and, while the women were toiling in the cornfields, the lazy warriors beguiled the hours with smoking or sleeping, with gambling or gallantry.[19]

If we seek for a single trait preëminently characteristic of the Iroquois, we shall find it in that boundless pride which impelled them to style themselves, not inaptly as regards their own race, “the men surpassing all others.”[20] “Must I,” exclaimed one of their great warriors, as he fell wounded among a crowd of Algonquins,——“must I, who have made the whole earth tremble, now die by the hands of children?” Their power kept pace with their pride. Their war-parties roamed over half America, and their name was a terror from the Atlantic to the Mississippi; but, when we ask the numerical strength of the dreaded confederacy, when we discover that, in the days of their greatest triumphs, their united cantons could not have mustered four thousand warriors, we stand amazed at the folly and dissension which left so vast a region the prey of a handful of bold marauders. Of the cities and villages now so thickly scattered over the lost domain of the Iroquois, a single one might boast a more numerous population than all the five united tribes.[21]

From this remarkable people, who with all the ferocity of their race blended heroic virtues and marked endowments of intellect, I pass to other members of the same great family, whose different fortunes may perhaps be ascribed rather to the force of circumstance, than to any intrinsic inferiority.

The peninsula between the Lakes Huron, Erie, and Ontario was occupied by two distinct peoples, speaking dialects of the Iroquois tongue. The Hurons or Wyandots, including the tribe called by the French the Dionondadies, or Tobacco Nation,[22] dwelt among the forests which bordered the eastern shores of the fresh-water sea, to which they have left their name; while the Neutral Nation, so called from their neutrality in the war between the Hurons and the Five Nations, inhabited the northern shores of Lake Erie, and even extended their eastern flank across the strait of Niagara.

The population of the Hurons has been variously stated at from ten thousand to thirty thousand souls, but probably did not exceed the former estimate. The Franciscans and the Jesuits were early among them, and from their descriptions it is apparent that, in legends and superstitions, manners and habits, religious observances and social customs, they were closely assimilated to their brethren of the Five Nations. Their capacious dwellings of bark, and their palisaded forts, seemed copied after the same model.[23] Like the Five Nations, they were divided into tribes, and cross-divided into totemic clans; and, as with them, the office of sachem descended in the female line. The same crude materials of a political fabric were to be found in both; but, unlike the Iroquois, the Wyandots had not as yet wrought them into a system, and woven them into a harmonious whole.

Like the Five Nations, the Wyandots were in some measure an agricultural people; they bartered the surplus products of their maize fields to surrounding tribes, usually receiving fish in exchange; and this traffic was so considerable, that the Jesuits styled their country the Granary of the Algonquins.[24]

Their prosperity was rudely broken by the hostilities of the Five Nations; for though the conflicting parties were not ill matched in point of numbers, yet the united counsels and ferocious energies of the confederacy swept all before them. In the year 1649, in the depth of winter, their warriors invaded the country of the Wyandots, stormed their largest villages, and involved all within in indiscriminate slaughter.[25] The survivors fled in panic terror, and the whole nation was broken and dispersed.

Some found refuge among the French of Canada, where, at the village of Lorette, near Quebec, their descendants still remain; others were incorporated with their conquerors; while others again fled northward, beyond Lake Superior, and sought an asylum among the wastes which bordered on the north-eastern bands of the Dahcotah. Driven back by those fierce bison-hunters, they next established themselves about the outlet of Lake Superior, and the shores and islands in the northern parts of Lake Huron. Thence, about the year 1680, they descended to Detroit, where they formed a permanent settlement, and where, by their superior valor, capacity, and address, they soon acquired an ascendency over the surrounding Algonquins.

The ruin of the Neutral Nation followed close on that of the Wyandots, to whom, according to Jesuit authority, they bore an exact resemblance in character and manners.[26] The Senecas soon found means to pick a quarrel with them; they were assailed by all the strength of the insatiable confederacy, and within a few years their destruction as a nation was complete.

South of Lake Erie dwelt two members of the Iroquois family. The Andastes built their fortified villages along the valley of the Lower Susquehanna; while the Erigas, or Eries, occupied the borders of the lake which still retains their name. Of these two nations little is known, for the Jesuits had no missions among them, and few traces of them survive beyond their names and the record of their destruction. The war with the Wyandots was scarcely over, when the Five Nations turned their arms against their Erie brethren.

In the year 1655, using their canoes as scaling ladders, they stormed the Erie stronghold, leaped down like tigers among the defenders, and butchered them without mercy.[27] The greater part of the nation was involved in the massacre, and the remnant was incorporated with the conquerors, or with other tribes, to which they fled for refuge. The ruin of the Andastes came next in turn; but this brave people fought for twenty years against their inexorable assailants, and their destruction was not consummated until the year 1672, when they shared the fate of the rest.[28]

Thus, within less than a quarter of a century, four nations, the most brave and powerful of the North American savages, sank before the arms of the confederates. Nor did their triumphs end here. Within the same short space they subdued their southern neighbors the Lenape,[29] the leading members of the Algonquin family, and expelled the Ottawas, a numerous people of the same lineage, from the borders of the river which bears their name. In the north, the west, and the south, their conquests embraced every adjacent tribe; and meanwhile their war parties were harassing the French of Canada with reiterated inroads, and yelling the war-whoop under the walls of Quebec.

They were the worst of conquerors. Inordinate pride, the lust of blood and dominion, were the mainsprings of their warfare; and their victories were strained with every excess of savage passion. That their triumphs must have cost them dear; that, in spite of their cautious tactics, these multiplied conflicts must have greatly abridged their strength, would appear inevitable. Their losses were, in fact, considerable; but every breach was repaired by means of a practice to which they, in common with other tribes, constantly adhered. When their vengeance was glutted by the sacrifice of a sufficient number of captives, they spared the lives of the remainder, and adopted them as members of their confederated tribes, separating wives from husbands, and children from parents, and distributing them among different villages, in order that old ties and associations might be more completely broken up. This policy is said to have been designated among them by a name which signifies “flesh cut into pieces and scattered among the tribes.”

In the years 1714-15, the confederacy received a great accession of strength. Southwards, about the headwaters of the rivers Neuse and Tar, and separated from their kindred tribes by intervening Algonquin communities, dwelt the Tuscaroras, a warlike people belonging to the generic stock of the Iroquois. The wrongs inflicted by white settlers, and their own undistinguishing vengeance, involved them in a war with the colonists, which resulted in their defeat and expulsion. They emigrated to the Five Nations, whose allies they had been in former wars with southern tribes, and who now gladly received them, admitting them as a sixth nation, into their confederacy.

It is a remark of Gallatin, that, in their career of conquest, the Five Nations encountered more stubborn resistance from the tribes of their own family, than from those of a different lineage. In truth, all the scions of this warlike stock seem endued with singular vitality and force, and among them we must seek for the best type of the Indian character. Few tribes could match them in prowess, constancy, moral energy, or intellectual vigor. The Jesuits remarked that they were more intelligent, yet less tractable, than other savages; and Charlevoix observes that, though the Algonquins were readily converted, they made but fickle proselytes; while the Hurons, though not easily won over to the church, were far more faithful in their adherence.[30] Of this tribe, the Hurons or Wyandots, a candid and experienced observer declares, that of all the Indians with whom he was conversant, they alone held it disgraceful to turn from the face of an enemy when the fortunes of the fight were adverse.[31]

Besides these inherent qualities, the tribes of the Iroquois race derived great advantages from their superior social organization. They were all, more or less, tillers of the soil, and were thus enabled to concentrate a more numerous population than the scattered tribes who live by the chase alone. In their well-peopled and well-constructed villages, they dwelt together the greater part of the year; and thence the religious rites and social and political usages, which elsewhere existed only in the germ, attained among them a full development. Yet these advantages were not without alloy, and the Jesuits were not slow to remark that the stationary and thriving Iroquois were more loose in their observance of social ties, than the wandering and starving savages of the north.[32]

                        THE ALGONQUIN FAMILY.

Except the detached nation of the Tuscaroras, and a few smaller tribes adhering to them, the Iroquois family was confined to the region south of the Lakes Erie and Ontario, and the peninsula east of Lake Huron. They formed, as it were, an island in the vast expanse of Algonquin population, extending from Hudson’s Bay on the north to the Carolinas on the south; from the Atlantic on the east to the Mississippi and Lake Winnipeg on the west. They were Algonquins who greeted Jacques Cartier, as his ships ascended the St. Lawrence. The first British colonists found savages of the same race hunting and fishing along the coasts and inlets of Virginia; and it was the daughter of an Algonquin chief who interceded with her father for the life of the adventurous Englishman. They were Algonquins who, under Sassacus the Pequot, and Philip of Mount Hope, waged war against the Puritans of New England; who dwelt at Penacook, under the rule of the great magician, Passaconaway, and trembled before the evil spirits of the White Hills; and who sang aves and told their beads in the forest chapel of Father Rasles, by the banks of the Kennebec. They were Algonquins who, under the great tree at Kensington, made the covenant of peace with William Penn; and when French Jesuits and fur-traders explored the Wabash and the Ohio, they found their valleys tenanted by the same far-extended race. At the present day, the traveller, perchance, may find them pitching their bark lodges along the beach at Mackinaw, spearing fish among the rapids of St. Mary’s, or skimming the waves of Lake Superior in their birch canoes.

Of all the members of the Algonquin family, those called by the English the Delawares, by the French the Loups, and by themselves Lenni Lenape, or Original Men, hold the first claim to attention; for their traditions declare them to be the parent stem whence other Algonquin tribes have sprung. The latter recognized the claim, and, at all solemn councils, accorded to the ancestral tribe the title of Grandfather.[33]

The first European colonists found the conical lodges of the Lenape clustered in frequent groups about the waters of the Delaware and its tributary streams, within the present limits of New Jersey, and Eastern Pennsylvania. The nation was separated into three divisions, and three sachems formed a triumvirate, who, with the council of old men, regulated all its affairs.[34] They were, in some small measure, an agricultural people; but fishing and the chase were their chief dependence, and through a great part of the year they were scattered abroad, among forests and streams, in search of sustenance.

When William Penn held his far-famed council with the sachems of the Lenape, he extended the hand of brotherhood to a people as unwarlike in their habits as his own pacific followers. This is by no means to be ascribed to any inborn love of peace. The Lenape were then in a state of degrading vassalage to the Five Nations, who, that they might drain to the dregs the cup of humiliation, had forced them to assume the name of Women, and forego the use of arms.[35] Dwelling under the shadow of the tyrannical confederacy, they were long unable to wipe out the blot; but at length, pushed from their ancient seats by the encroachments of white men, and removed westward, partially beyond the reach of their conquerors, their native spirit began to revive, and they assumed a tone of defiance. During the Old French War they resumed the use of arms, and while the Five Nations fought for the English, they espoused the cause of France. At the opening of the Revolution, they boldly asserted their freedom from the yoke of their conquerors; and a few years after, the Five Nations confessed, at a public council, that the Lenape were no longer women, but men.[36] Ever since that period, they have stood in high repute for bravery, generosity, and all the savage virtues; and the settlers of the frontier have often found, to their cost, that the women of the Iroquois have been transformed into a race of formidable warriors. At the present day, the small remnant settled beyond the Mississippi are among the bravest marauders of the west. Their war-parties pierce the farthest wilds of the Rocky Mountains; and the prairie traveller may sometimes meet the Delaware warrior returning from a successful foray, a gaudy handkerchief bound about his brows, his snake locks fluttering in the wind, and his rifle resting across his saddle-bow, while the tarnished and begrimed equipments of his half-wild horse bear witness that the rider has waylaid and plundered some Mexican cavalier.

Adjacent to the Lenape, and associated with them in some of the most notable passages of their history, dwelt the Shawanoes, the Chaouanons of the French, a tribe of bold, roving, and adventurous spirit. Their eccentric wanderings, their sudden appearances and disappearances, perplex the antiquary, and defy research; but from various scattered notices, we may gather that at an early period they occupied the valley of the Ohio; that, becoming embroiled with the Five Nations, they shared the defeat of the Andastes, and about the year 1672 fled to escape destruction. Some found an asylum in the country of the Lenape, where they lived tenants at will of the Five Nations; others sought refuge in the Carolinas and Florida, where, true to their native instincts, they soon came to blows with the owners of the soil. Again, turning northwards, they formed new settlements in the valley of the Ohio, where they were now suffered to dwell in peace, and where, at a later period, they were joined by such of their brethren as had found refuge among the Lenape.[37]

Of the tribes which, single and detached, or cohering in loose confederacies, dwelt within the limits of Lower Canada, Acadia, and New England, it is needless to speak; for they offered no distinctive traits demanding notice. Passing the country of the Lenape and the Shawanoes, and descending the Ohio, the traveller would have found its valley chiefly occupied by two nations, the Miamis or Twightwees, on the Wabash and its branches, and the Illinois, who dwelt in the neighborhood of the river to which they have given their name, while portions of them extended beyond the Mississippi. Though never subjugated, as were the Lenape, both the Miamis and the Illinois were reduced to the last extremity by the repeated attacks of the Five Nations; and the Illinois, in particular, suffered so much by these and other wars, that the population of ten or twelve thousand, ascribed to them by the early French writers, had dwindled, during the first quarter of the eighteenth century, to a few small villages.[38] According to Marest, they were a people sunk in sloth and licentiousness; but that priestly father had suffered much at their hands, and viewed them with a jaundiced eye. Their agriculture was not contemptible; they had permanent dwellings as well as portable lodges; and though wandering through many months of the year among their broad prairies and forests, there were seasons when their whole population was gathered, with feastings and merry-making, within the limits of their villages.

Turning his course northward, traversing Lakes Michigan and Superior, and skirting the western margin of Lake Huron, the voyager would have found the solitudes of the wild waste around him broken by scattered lodges of the Ojibwas, Pottawattamies, and Ottawas. About the bays and rivers west of Lake Michigan, he would have seen the Sacs, the Foxes, and the Menomonies; and penetrating the frozen wilderness of the north, he would have been welcomed by the rude hospitality of the wandering Crees or Knisteneaux.

The Ojibwas, with their kindred, the Pottawattamies, and their friends the Ottawas,——the latter of whom were fugitives from the eastward, whence they had fled from the wrath of the Iroquois,——were banded into a sort of confederacy.[39] They were closely allied in blood, language, manners and character. The Ojibwas, by far the most numerous of the three, occupied the basin of Lake Superior, and extensive adjacent regions. In their boundaries, the career of Iroquois conquest found at length a check. The fugitive Wyandots sought refuge in the Ojibwa hunting-grounds; and tradition relates that, at the outlet of Lake Superior, an Iroquois war-party once encountered a disastrous repulse.