THE COUNCIL AT THE RIVER ECORCES.
To begin the war was reserved by Pontiac as his own peculiar1 privilege. With the first opening of spring his preparations were complete. His light-footed messengers, with their wampum belts and gifts of tobacco, visited many a lonely hunting camp in the gloom of the northern woods, and called chiefs and warriors2 to attend the general meeting. The appointed spot was on the banks of the little River Ecorces, not far from Detroit. Thither3 went Pontiac himself, with his squaws and his children. Band after band came straggling in from every side, until the meadow was thickly dotted with their frail4 wigwams.[169] Here were idle warriors smoking and laughing in groups, or beguiling5 the lazy hours with gambling6, feasting, or doubtful stories of their own martial7 exploits. Here were youthful gallants, bedizened with all the foppery of beads8, feathers, and hawks’ bells, but held as yet in light esteem9, since they had slain10 no enemy, and taken no scalp. Here too were young damsels, radiant with bears’ oil, ruddy with vermilion, and versed11 in all the arts of forest coquetry; shrivelled hags, with limbs of wire, and the voices of screech-owls; and troops of naked children, with small, black, mischievous12 eyes, roaming along the outskirts13 of the woods.
The great Roman historian observes of the ancient Germans, that when summoned to a public meeting, they would lag behind the appointed time in order to show their independence. The remark holds true, and perhaps with greater emphasis, of the American Indians; and thus it happened, that several days elapsed before the assembly was complete. In such a motley concourse of barbarians14, where different bands and different tribes were mustered15 on one common camp ground, it would need all the art of a prudent16 leader to prevent their dormant17 jealousies18 from starting into open strife19. No people are more prompt to quarrel, and none more152 prone20, in the fierce excitement of the present, to forget the purpose of the future; yet, through good fortune, or the wisdom of Pontiac, no rupture21 occurred; and at length the last loiterer appeared, and farther delay was needless.
The council took place on the twenty-seventh of April. On that morning, several old men, the heralds22 of the camp, passed to and fro among the lodges23, calling the warriors, in a loud voice, to attend the meeting.
In accordance with the summons, they issued from their cabins: the tall, naked figures of the wild Ojibwas, with quivers slung24 at their backs, and light war-clubs resting in the hollow of their arms; Ottawas, wrapped close in their gaudy25 blankets; Wyandots, fluttering in painted shirts, their heads adorned26 with feathers, and their leggins garnished27 with bells. All were soon seated in a wide circle upon the grass, row within row, a grave and silent assembly. Each savage28 countenance29 seemed carved in wood, and none could have detected the ferocious30 passions hidden beneath that immovable mask. Pipes with ornamented31 stems were lighted, and passed from hand to hand.
Then Pontiac rose, and walked forward into the midst of the council. According to Canadian tradition, he was not above the middle height, though his muscular figure was cast in a mould of remarkable32 symmetry and vigor33. His complexion34 was darker than is usual with his race, and his features, though by no means regular, had a bold and stern expression; while his habitual35 bearing was imperious and peremptory36, like that of a man accustomed to sweep away all opposition37 by the force of his impetuous will. His ordinary attire38 was that of the primitive39 savage,—a scanty40 cincture girt about his loins, and his long, black hair flowing loosely at his back; but on occasions like this he was wont41 to appear as befitted his power and character, and he stood doubtless before the council plumed42 and painted in the full costume of war.
Looking round upon his wild auditors43 he began to speak, with fierce gesture, and a loud, impassioned voice; and at every pause, deep, guttural ejaculations of assent44 and approval responded to his words. He inveighed45 against the arrogance46, rapacity47, and injustice48, of the English, and contrasted them with the French, whom they had driven from the soil. He153 declared that the British commandant had treated him with neglect and contempt; that the soldiers of the garrison49 had abused the Indians; and that one of them had struck a follower50 of his own. He represented the danger that would arise from the supremacy51 of the English. They had expelled the French, and now they only waited for a pretext52 to turn upon the Indians and destroy them. Then, holding out a broad belt of wampum, he told the council that he had received it from their great father the King of France, in token that he had heard the voice of his red children; that his sleep was at an end; and that his great war canoes would soon sail up the St. Lawrence, to win back Canada, and wreak53 vengeance54 on his enemies. The Indians and their French brethren would fight once more side by side, as they had always fought; they would strike the English as they had struck them many moons ago, when their great army marched down the Monongahela, and they had shot them from their ambush55, like a flock of pigeons in the woods.
Having roused in his warlike listeners their native thirst for blood and vengeance, he next addressed himself to their superstition56, and told the following tale. Its precise origin is not easy to determine. It is possible that the Delaware prophet, mentioned in a former chapter, may have had some part in it; or it might have been the offspring of Pontiac’s heated imagination, during his period of fasting and dreaming. That he deliberately57 invented it for the sake of the effect it would produce, is the least probable conclusion of all; for it evidently proceeds from the superstitious58 mind of an Indian, brooding upon the evil days in which his lot was cast, and turning for relief to the mysterious Author of his being. It is, at all events, a characteristic specimen59 of the Indian legendary60 tales, and, like many of them, bears an allegoric significancy. Yet he who endeavors to interpret an Indian allegory through all its erratic61 windings62 and puerile63 inconsistencies, has undertaken no enviable task.
“A Delaware Indian,” said Pontiac, “conceived an eager desire to learn wisdom from the Master of Life; but, being ignorant where to find him, he had recourse to fasting, dreaming, and magical incantations. By these means it was revealed to him, that, by moving forward in a straight, undeviating154 course, he would reach the abode64 of the Great Spirit. He told his purpose to no one, and having provided the equipments of a hunter,—gun, powder-horn, ammunition65, and a kettle for preparing his food,—he set out on his errand. For some time he journeyed on in high hope and confidence. On the evening of the eighth day, he stopped by the side of a brook66 at the edge of a meadow, where he began to make ready his evening meal, when, looking up, he saw three large openings in the woods before him, and three well-beaten paths which entered them. He was much surprised; but his wonder increased, when, after it had grown dark, the three paths were more clearly visible than ever. Remembering the important object of his journey, he could neither rest nor sleep; and, leaving his fire, he crossed the meadow, and entered the largest of the three openings. He had advanced but a short distance into the forest, when a bright flame sprang out of the ground before him, and arrested his steps. In great amazement67, he turned back, and entered the second path, where the same wonderful phenomenon again encountered him; and now, in terror and bewilderment, yet still resolved to persevere68, he took the last of the three paths. On this he journeyed a whole day without interruption, when at length, emerging from the forest, he saw before him a vast mountain, of dazzling whiteness. So precipitous was the ascent69, that the Indian thought it hopeless to go farther, and looked around him in despair: at that moment, he saw, seated at some distance above, the figure of a beautiful woman arrayed in white, who arose as he looked upon her, and thus accosted70 him: ‘How can you hope, encumbered71 as you are, to succeed in your design? Go down to the foot of the mountain, throw away your gun, your ammunition, your provisions, and your clothing; wash yourself in the stream which flows there, and you will then be prepared to stand before the Master of Life.’ The Indian obeyed, and again began to ascend72 among the rocks, while the woman, seeing him still discouraged, laughed at his faintness of heart, and told him that, if he wished for success, he must climb by the aid of one hand and one foot only. After great toil73 and suffering, he at length found himself at the summit. The woman had disappeared, and he was left155 alone. A rich and beautiful plain lay before him, and at a little distance he saw three great villages, far superior to the squalid wigwams of the Delawares. As he approached the largest, and stood hesitating whether he should enter, a man gorgeously attired74 stepped forth75, and, taking him by the hand, welcomed him to the celestial76 abode. He then conducted him into the presence of the Great Spirit, where the Indian stood confounded at the unspeakable splendor77 which surrounded him. The Great Spirit bade him be seated, and thus addressed him:—
“‘I am the Maker78 of heaven and earth, the trees, lakes, rivers, and all things else. I am the Maker of mankind; and because I love you, you must do my will. The land on which you live I have made for you, and not for others. Why do you suffer the white men to dwell among you? My children, you have forgotten the customs and traditions of your forefathers79. Why do you not clothe yourselves in skins, as they did, and use the bows and arrows, and the stone-pointed lances, which they used? You have bought guns, knives, kettles, and blankets, from the white men, until you can no longer do without them; and, what is worse, you have drunk the poison fire-water, which turns you into fools. Fling all these things away; live as your wise forefathers lived before you. And as for these English,—these dogs dressed in red, who have come to rob you of your hunting-grounds, and drive away the game,—you must lift the hatchet80 against them. Wipe them from the face of the earth, and then you will win my favor back again, and once more be happy and prosperous. The children of your great father, the King of France, are not like the English. Never forget that they are your brethren. They are very dear to me, for they love the red men, and understand the true mode of worshipping me,’”
The Great Spirit next gave his hearer various precepts81 of morality and religion, such as the prohibition82 to marry more than one wife; and a warning against the practice of magic, which is worshipping the devil. A prayer, embodying83 the substance of all that he had heard, was then presented to the Delaware. It was cut in hieroglyphics84 upon a wooden stick,156 after the custom of his people; and he was directed to send copies of it to all the Indian villages.[170]
The adventurer now departed, and, returning to the earth, reported all the wonders he had seen in the celestial regions.
Such was the tale told by Pontiac to the council; and it is worthy85 of notice, that not he alone, but many of the most notable men who have arisen among the Indians, have been opponents of civilization, and stanch86 advocates of primitive barbarism. Red Jacket and Tecumseh would gladly have brought back their people to the rude simplicity87 of their original condition. There is nothing progressive in the rigid88, inflexible89 nature of an Indian. He will not open his mind to the idea of improvement; and nearly every change that has been forced upon him has been a change for the worse.
Many other speeches were doubtless made in the council, but no record of them has been preserved. All present were eager to attack the British fort; and Pontiac told them, in conclusion, that on the second of May he would gain admittance, with a party of his warriors, on pretence90 of dancing the calumet dance before the garrison; that they would take note of the strength of the fortification; and that he would then summon another council to determine the mode of attack.
The assembly now dissolved, and all the evening the women were employed in loading the canoes, which were drawn91 up on the bank of the stream. The encampments broke up at so early an hour, that when the sun rose, the savage swarm92 had melted away; the secluded93 scene was restored to its wonted silence and solitude94, and nothing remained but the slender framework of several hundred cabins, with fragments of broken utensils95, pieces of cloth, and scraps96 of hide, scattered97 over the trampled98 grass; while the smouldering embers of numberless fires mingled99 their dark smoke with the white mist which rose from the little river.
Every spring, after the winter hunt was over, the Indians were accustomed to return to their villages, or permanent encampments, in the vicinity of Detroit; and, accordingly, after the council had broken up, they made their appearance as157 usual about the fort. On the first of May, Pontiac came to the gate with forty men of the Ottawa tribe, and asked permission to enter and dance the calumet dance, before the officers of the garrison. After some hesitation100, he was admitted; and proceeding101 to the corner of the street, where stood the house of the commandant, Major Gladwyn, he and thirty of his warriors began their dance, each recounting his own exploits, and boasting himself the bravest of mankind. The officers and men gathered around them; while, in the mean time, the remaining ten of the Ottawas strolled about the fort, observing every thing it contained. When the dance was over, they all quietly withdrew, not a suspicion of their designs having arisen in the minds of the English.[171]
After a few days had elapsed, Pontiac’s messengers again passed among the Indian cabins, calling the principal chiefs to another council, in the Pottawattamie village. Here there was a large structure of bark, erected102 for the public use on occasions like the present. A hundred chiefs were seated around this dusky council-house, the fire in the centre shedding its fitful light upon their dark, naked forms, while the pipe passed from hand to hand. To prevent interruption, Pontiac had stationed young men as sentinels, near the house. He once more addressed the chiefs; inciting103 them to hostility104 against the English, and concluding by the proposal of his plan for destroying Detroit. It was as follows: Pontiac would demand a council with the commandant concerning matters of great importance; and on this pretext he flattered himself that he and his principal chiefs would gain ready admittance within the fort. They were all to carry weapons concealed105 beneath their blankets. While in the act of addressing the commandant in the council-room, Pontiac was to make a certain signal, upon which the chiefs were to raise the war-whoop, rush upon the officers present, and strike them down. The other Indians, waiting meanwhile at the gate, or loitering among the houses, on hearing the yells and firing within the building, were to assail106 the astonished and half-armed soldiers; and thus Detroit would fall an easy prey107.
In opening this plan of treachery, Pontiac spoke108 rather as a158 counsellor than as a commander. Haughty109 as he was, he had too much sagacity to wound the pride of a body of men over whom he had no other control than that derived110 from his personal character and influence. No one was hardy111 enough to venture opposition to the proposal of their great leader. His plan was eagerly adopted. Hoarse112 ejaculations of applause echoed his speech; and, gathering113 their blankets around them, the chiefs withdrew to their respective villages, to prepare for the destruction of the unsuspecting garrison.
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1
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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warriors
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| 武士，勇士，战士( warrior的名词复数 ) | |
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3
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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frail
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| adj.身体虚弱的；易损坏的 | |
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5
beguiling
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| adj.欺骗的，诱人的v.欺骗( beguile的现在分词 )；使陶醉；使高兴；消磨（时间等） | |
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gambling
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| n.赌博；投机 | |
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martial
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| adj.战争的，军事的，尚武的，威武的 | |
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beads
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| n.（空心）小珠子( bead的名词复数 )；水珠；珠子项链 | |
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esteem
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| n.尊敬，尊重；vt.尊重，敬重；把…看作 | |
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slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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versed
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| adj. 精通，熟练 | |
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mischievous
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| adj.调皮的，恶作剧的，有害的，伤人的 | |
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outskirts
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| n.郊外，郊区 | |
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barbarians
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| n.野蛮人( barbarian的名词复数 )；外国人；粗野的人；无教养的人 | |
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mustered
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| v.集合，召集，集结（尤指部队）( muster的过去式和过去分词 )；（自他人处）搜集某事物；聚集；激发 | |
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prudent
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| adj.谨慎的，有远见的，精打细算的 | |
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dormant
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| adj.暂停活动的；休眠的；潜伏的 | |
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jealousies
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| n.妒忌( jealousy的名词复数 )；妒羡 | |
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strife
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| n.争吵，冲突，倾轧，竞争 | |
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prone
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| adj.(to)易于…的，很可能…的；俯卧的 | |
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rupture
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| n.破裂；(关系的)决裂；v.(使)破裂 | |
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heralds
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| n.使者( herald的名词复数 )；预报者；预兆；传令官v.预示( herald的第三人称单数 )；宣布（好或重要） | |
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lodges
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| v.存放( lodge的第三人称单数 )；暂住；埋入；（权利、权威等）归属 | |
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slung
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| 抛( sling的过去式和过去分词 )； 吊挂； 遣送； 押往 | |
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gaudy
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| adj.华而不实的；俗丽的 | |
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adorned
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| [计]被修饰的 | |
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garnished
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| v.给（上餐桌的食物）加装饰( garnish的过去式和过去分词 ) | |
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savage
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| adj.野蛮的；凶恶的，残暴的；n.未开化的人 | |
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countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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ferocious
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| adj.凶猛的，残暴的，极度的，十分强烈的 | |
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ornamented
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| adj.花式字体的v.装饰，点缀，美化( ornament的过去式和过去分词 ) | |
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remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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vigor
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| n.活力，精力，元气 | |
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complexion
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| n.肤色；情况，局面；气质，性格 | |
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habitual
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| adj.习惯性的；通常的，惯常的 | |
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peremptory
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| adj.紧急的，专横的，断然的 | |
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opposition
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| n.反对，敌对 | |
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attire
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| v.穿衣，装扮[同]array；n.衣着；盛装 | |
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primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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scanty
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| adj.缺乏的，仅有的，节省的，狭小的，不够的 | |
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wont
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| adj.习惯于；v.习惯；n.习惯 | |
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plumed
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| 饰有羽毛的 | |
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auditors
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| n.审计员，稽核员( auditor的名词复数 )；（大学课程的）旁听生 | |
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assent
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| v.批准，认可；n.批准，认可 | |
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inveighed
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| v.猛烈抨击，痛骂，谩骂( inveigh的过去式和过去分词 ) | |
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arrogance
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| n.傲慢，自大 | |
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rapacity
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| n.贪婪，贪心，劫掠的欲望 | |
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injustice
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| n.非正义，不公正，不公平，侵犯（别人的）权利 | |
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garrison
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| n.卫戍部队；驻地，卫戍区；vt.派(兵)驻防 | |
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50
follower
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| n.跟随者；随员；门徒；信徒 | |
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51
supremacy
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| n.至上；至高权力 | |
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52
pretext
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| n.借口，托词 | |
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53
wreak
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| v.发泄；报复 | |
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54
vengeance
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| n.报复，报仇，复仇 | |
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55
ambush
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| n.埋伏(地点)；伏兵；v.埋伏；伏击 | |
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superstition
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| n.迷信，迷信行为 | |
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deliberately
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| adv.审慎地；蓄意地；故意地 | |
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superstitious
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| adj.迷信的 | |
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59
specimen
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| n.样本，标本 | |
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legendary
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| adj.传奇（中）的，闻名遐迩的；n.传奇（文学） | |
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erratic
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| adj.古怪的，反复无常的，不稳定的 | |
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62
windings
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| （道路、河流等）蜿蜒的，弯曲的( winding的名词复数 )； 缠绕( wind的现在分词 )； 卷绕； 转动（把手） | |
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puerile
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| adj.幼稚的，儿童的 | |
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64
abode
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| n.住处，住所 | |
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ammunition
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| n.军火，弹药 | |
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66
brook
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| n.小河，溪；v.忍受，容让 | |
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amazement
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| n.惊奇，惊讶 | |
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68
persevere
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| v.坚持，坚忍，不屈不挠 | |
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69
ascent
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| n.(声望或地位)提高；上升，升高；登高 | |
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accosted
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| v.走过去跟…讲话( accost的过去式和过去分词 )；跟…搭讪；（乞丐等）上前向…乞讨；（妓女等）勾搭 | |
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71
encumbered
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| v.妨碍，阻碍，拖累( encumber的过去式和过去分词 ) | |
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72
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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73
toil
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| vi.辛劳工作，艰难地行动；n.苦工，难事 | |
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74
attired
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| adj.穿着整齐的v.使穿上衣服，使穿上盛装( attire的过去式和过去分词 ) | |
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75
forth
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| adv.向前；向外，往外 | |
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76
celestial
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| adj.天体的；天上的 | |
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77
splendor
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| n.光彩；壮丽，华丽；显赫，辉煌 | |
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78
maker
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| n.制造者，制造商 | |
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79
forefathers
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| n.祖先，先人；祖先，祖宗( forefather的名词复数 )；列祖列宗；前人 | |
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80
hatchet
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| n.短柄小斧；v.扼杀 | |
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81
precepts
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| n.规诫，戒律，箴言( precept的名词复数 ) | |
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82
prohibition
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| n.禁止；禁令，禁律 | |
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83
embodying
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| v.表现( embody的现在分词 )；象征；包括；包含 | |
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84
hieroglyphics
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| n.pl.象形文字 | |
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85
worthy
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| adj.(of)值得的，配得上的；有价值的 | |
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86
stanch
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| v.止住（血等）；adj.坚固的；坚定的 | |
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87
simplicity
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| n.简单，简易；朴素；直率，单纯 | |
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88
rigid
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| adj.严格的，死板的；刚硬的，僵硬的 | |
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89
inflexible
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| adj.不可改变的，不受影响的，不屈服的 | |
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90
pretence
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| n.假装，作假；借口，口实；虚伪；虚饰 | |
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91
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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92
swarm
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| n.(昆虫)等一大群；vi.成群飞舞；蜂拥而入 | |
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93
secluded
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| adj.与世隔绝的；隐退的；偏僻的v.使隔开，使隐退( seclude的过去式和过去分词) | |
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94
solitude
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| n. 孤独; 独居,荒僻之地,幽静的地方 | |
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95
utensils
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| 器具，用具，器皿( utensil的名词复数 )； 器物 | |
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96
scraps
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| 油渣 | |
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97
scattered
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| adj.分散的，稀疏的；散步的；疏疏落落的 | |
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98
trampled
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| 踩( trample的过去式和过去分词 )； 践踏； 无视； 侵犯 | |
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99
mingled
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| 混合，混入( mingle的过去式和过去分词 )； 混进，与…交往[联系] | |
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100
hesitation
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| n.犹豫，踌躇 | |
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101
proceeding
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| n.行动，进行，(pl.)会议录，学报 | |
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102
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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103
inciting
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| 刺激的，煽动的 | |
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104
hostility
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| n.敌对，敌意；抵制［pl.］交战，战争 | |
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105
concealed
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| a.隐藏的，隐蔽的 | |
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106
assail
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| v.猛烈攻击，抨击，痛斥 | |
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107
prey
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| n.被掠食者，牺牲者，掠食；v.捕食，掠夺，折磨 | |
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108
spoke
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| n.（车轮的）辐条；轮辐；破坏某人的计划；阻挠某人的行动 v.讲，谈（speak的过去式）；说；演说；从某种观点来说 | |
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109
haughty
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| adj.傲慢的，高傲的 | |
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110
derived
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| vi.起源；由来；衍生；导出v.得到( derive的过去式和过去分词 )；（从…中）得到获得；源于；（从…中）提取 | |
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111
hardy
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| adj.勇敢的，果断的，吃苦的；耐寒的 | |
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112
hoarse
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| adj.嘶哑的，沙哑的 | |
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113
gathering
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| n.集会，聚会，聚集 | |
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