HENNEPIN AMONG THE SIOUX.
Signs of Danger.—Adoption.—Hennepin and his Indian Relatives.—The Hunting Party.—The Sioux Camp.—Falls of St. Anthony.—A Vagabond Friar: his Adventures on the Mississippi.—Greysolon du Lhut.—Return to Civilization.
As Hennepin entered the village, he beheld2 a sight which caused him to invoke3 Saint Anthony of Padua. In front of the lodges5 were certain stakes, to which were attached bundles of straw, intended, as he supposed, for burning him and his friends alive. His concern was redoubled when he saw the condition of the Picard Du Gay, whose hair and face had been painted with divers6 colors, and whose head was decorated with a tuft of white feathers. In this guise7 he was entering the village, followed by a crowd of Sioux, who compelled him to sing and keep time to his own music by rattling8 a dried gourd9 containing a number of pebbles10. The omens11, indeed, were exceedingly [Pg 260] threatening; for treatment like this was usually followed by the speedy immolation12 of the captive. Hennepin ascribes it to the effect of his invocations, that, being led into one of the lodges, among a throng14 of staring squaws and children, he and his companions were seated on the ground, and presented with large dishes of birch-bark, containing a mess of wild rice boiled with dried whortleberries,—a repast which he declares to have been the best that had fallen to his lot since the day of his captivity15.[212]
THE SIOUX.
This soothed16 his fears; but, as he allayed17 his famished18 appetite, he listened with anxious interest to the vehement19 jargon20 of the chiefs and warriors21, who were disputing among themselves to whom the three captives should respectively belong; for it seems that, as far as related to them, the question of distribution had not yet been definitely settled. The debate ended in the assigning of Hennepin to his old enemy Aquipaguetin, who, however, far from persisting in his evil designs, adopted him on the spot as his son. The three companions must now part company. Du Gay, not yet quite reassured22 of his safety, hastened to confess himself to Hennepin; but Accau proved refractory23, and refused the offices of religion, which did not prevent the friar from embracing them both, as he says, with an extreme tenderness. Tired as he was, he was forced to set out with his self-styled father to his village, which was fortunately [Pg 262] not far off. An unpleasant walk of a few miles through woods and marshes25 brought them to the borders of a sheet of water, apparently26 Lake Buade, where five of Aquipaguetin's wives received the party in three canoes, and ferried them to an island on which the village stood.
At the entrance of the chief's lodge4, Hennepin was met by a decrepit27 old Indian, withered28 with age, who offered him the peace-pipe, and placed him on a bear-skin which was spread by the fire. Here, to relieve his fatigue,—for he was well-nigh spent,—a small boy anointed his limbs with the fat of a wild-cat, supposed to be sovereign in these cases by reason of the great agility29 of that animal. His new father gave him a bark-platter of fish, covered him with a buffalo30-robe, and showed him six or seven of his wives, who were thenceforth, he was told, to regard him as a son. The chief's household was numerous; and his allies and relatives formed a considerable clan32, of which the missionary33 found himself an involuntary member. He was scandalized when he saw one of his adopted brothers carrying on his back the bones of a deceased friend, wrapped in the chasuble of brocade which they had taken with other vestments from his box.
HENNEPIN AS A MISSIONARY.
Seeing their new relative so enfeebled that he could scarcely stand, the Indians made for him one of their sweating baths,[213] where they immersed him [Pg 263] in steam three times a week,—a process from which he thinks he derived34 great benefit. His strength gradually returned, in spite of his meagre fare; for there was a dearth35 of food, and the squaws were less attentive36 to his wants than to those of their children. They respected him, however, as a person endowed with occult powers, and stood in no little awe37 of a pocket compass which he had with him, as well as of a small metal pot with feet moulded after the face of a lion. This last seemed in their eyes a "medicine" of the most formidable nature, and they would not touch it without first wrapping it in a beaver-skin. For the rest, Hennepin made himself useful in various ways. He shaved the heads of the children, as was the custom of the tribe; bled certain asthmatic persons, and dosed others with orvietan, the famous panacea38 of his time, of which he had brought with him a good supply. With respect to his missionary functions, he seems to have given himself little trouble, unless his attempt to make a Sioux vocabulary is to be regarded as preparatory to a future apostleship. "I could gain nothing over them," he says, "in the way of their salvation39, by reason of their natural stupidity." Nevertheless, on one occasion, he baptized a sick child, naming it Antoinette in honor of Saint Anthony of Padua. It seemed to revive after the rite40, but soon relapsed and presently [Pg 264] died, "which," he writes, "gave me great joy and satisfaction." In this he was like the Jesuits, who could find nothing but consolation41 in the death of a newly baptized infant, since it was thus assured of a paradise which, had it lived, it would probably have forfeited42 by sharing in the superstitions43 of its parents.
With respect to Hennepin and his Indian father, there seems to have been little love on either side; but Ouasicoudé, the principal chief of the Sioux of this region, was the fast friend of the three white men. He was angry that they had been robbed, which he had been unable to prevent, as the Sioux had no laws, and their chiefs little power; but he spoke44 his mind freely, and told Aquipaguetin and the rest, in full council, that they were like a dog who steals a piece of meat from a dish and runs away with it. When Hennepin complained of hunger, the Indians had always promised him that early in the summer he should go with them on a buffalo hunt, and have food in abundance. The time at length came, and the inhabitants of all the neighboring villages prepared for departure. To each band was assigned its special hunting-ground, and he was expected to accompany his Indian father. To this he demurred45; for he feared lest Aquipaguetin, angry at the words of the great chief, might take this opportunity to revenge the insult put upon him. He therefore gave out that he expected a party of "Spirits"—that is to say, Frenchmen—to meet him [Pg 265] at the mouth of the Wisconsin, bringing a supply of goods for the Indians; and he declares that La Salle had in fact promised to send traders to that place. Be this as it may, the Indians believed him; and, true or false, the assertion, as will be seen, answered the purpose for which it was made.
The Indians set out in a body to the number of two hundred and fifty warriors, with their women and children. The three Frenchmen, who though in different villages had occasionally met during the two months of their captivity, were all of the party. They descended47 Rum River, which forms the outlet48 of Mille Lac, and which is called the St. Francis by Hennepin. None of the Indians had offered to give him passage; and, fearing lest he should be abandoned, he stood on the bank, hailing the passing canoes and begging to be taken in. Accau and Du Gay presently appeared, paddling a small canoe which the Indians had given them; but they would not listen to the missionary's call, and Accau, who had no love for him, cried out that he had paddled him long enough already. Two Indians, however, took pity on him, and brought him to the place of encampment, where Du Gay tried to excuse himself for his conduct; but Accau was sullen49, and kept aloof50.
After reaching the Mississippi, the whole party encamped together opposite to the mouth of Rum River, pitching their tents of skin, or building their bark-huts, on the slope of a hill by the side of the water. It was a wild scene, this camp of savages [Pg 266] among whom as yet no traders had come and no handiwork of civilization had found its way,—the tall warriors, some nearly naked, some wrapped in buffalo-robes, and some in shirts of dressed deer-skin fringed with hair and embroidered51 with dyed porcupine52 quills53, war-clubs of stone in their hands, and quivers at their backs filled with stone-headed arrows; the squaws, cutting smoke-dried meat with knives of flint, and boiling it in rude earthen pots of their own making, driving away, meanwhile, with shrill54 cries, the troops of lean dogs, which disputed the meal with a crew of hungry children. The whole camp, indeed, was threatened with starvation. The three white men could get no food but unripe55 berries,—from the effects of which Hennepin thinks they might all have died, but for timely doses of his orvietan.
FALLS OF ST. ANTHONY.
Being tired of the Indians, he became anxious to set out for the Wisconsin to find the party of Frenchmen, real or imaginary, who were to meet him at that place. That he was permitted to do so was due to the influence of the great chief Ouasicoudé, who always befriended him, and who had soundly berated56 his two companions for refusing him a seat in their canoe. Du Gay wished to go with him; but Accau, who liked the Indian life as much as he disliked Hennepin, preferred to remain with the hunters. A small birch-canoe was given to the two adventurers, together with an earthen pot; and they had also between them a gun, a knife, and a robe of beaver-skin. [Pg 267] Thus equipped, they began their journey, and soon approached the Falls of St. Anthony, so named by Hennepin in honor of the inevitable57 Saint Anthony of Padua.[214] As they were carrying their canoe by the cataract58, they saw five or six Indians, who had gone before, and one of whom had climbed into an oak-tree beside the principal fall, whence in a loud and lamentable59 voice he was haranguing60 the spirit of the waters, as a sacrifice to whom he had just hung a robe of beaver-skin among the branches.[215] Their attention was soon engrossed61 by another object. Looking over the edge of the cliff which overhung the river below the falls, Hennepin saw a snake, [Pg 268] which, as he avers62, was six feet long,[216] writhing63 upward towards the holes of the swallows in the face of the precipice64, in order to devour65 their young. He pointed66 him out to Du Gay, and they pelted67 him with stones till he fell into the river, but not before his contortions68 and the darting69 of his forked tongue had so affected70 the Picard's imagination that he was haunted that night with a terrific incubus71.
ADVENTURES.
They paddled sixty leagues down the river in the heats of July, and killed no large game but a single deer, the meat of which soon spoiled. Their main resource was the turtles, whose shyness and watchfulness72 caused them frequent disappointments and many involuntary fasts. They once captured one of more than common size; and, as they were endeavoring to cut off his head, he was near avenging73 himself by snapping off Hennepin's finger. There was a herd74 of buffalo in sight on the neighboring prairie; and Du Gay went with his gun in pursuit of them, leaving the turtle in Hennepin's custody75. Scarcely was he gone when the friar, raising his eyes, saw that their canoe, which they had left at the edge of the water, had floated out into the current. Hastily turning the turtle on his back, he covered him with his habit of St. Francis, on which, for greater security, he laid a number of stones, and then, being a good swimmer, struck out in pursuit of the canoe, [Pg 269] which he at length overtook. Finding that it would overset if he tried to climb into it, he pushed it before him to the shore, and then paddled towards the place, at some distance above, where he had left the turtle. He had no sooner reached it than he heard a strange sound, and beheld a long file of buffalo—bulls, cows, and calves—entering the water not far off, to cross to the western bank. Having no gun, as became his apostolic vocation13, he shouted to Du Gay, who presently appeared, running in all haste, and they both paddled in pursuit of the game. Du Gay aimed at a young cow, and shot her in the head. She fell in shallow water near an island, where some of the herd had landed; and being unable to drag her out, they waded76 into the water and butchered her where she lay. It was forty-eight hours since they had tasted food. Hennepin made a fire, while Du Gay cut up the meat. They feasted so bountifully that they both fell ill, and were forced to remain two days on the island, taking doses of orvietan, before they were able to resume their journey.
Apparently they were not sufficiently77 versed78 in woodcraft to smoke the meat of the cow; and the hot sun soon robbed them of it. They had a few fishhooks, but were not always successful in the use of them. On one occasion, being nearly famished, they set their line, and lay watching it, uttering prayers in turn. Suddenly, there was a great turmoil79 in the water. Du Gay ran to the line, and, with the help [Pg 270] of Hennepin, drew in two large cat-fish.[217] The eagles, or fish-hawks, now and then dropped a newly caught fish, of which they gladly took possession; and once they found a purveyor80 in an otter81 which they saw by the bank, devouring82 some object of an appearance so wonderful that Du Gay cried out that he had a devil between his paws. They scared him from his prey83, which proved to be a spade-fish, or, as Hennepin correctly describes it, a species of sturgeon, with a bony projection84 from his snout in the shape of a paddle. They broke their fast upon him, undeterred by this eccentric appendage85.
THE UPPER MISSISSIPPI.
If Hennepin had had an eye for scenery, he would have found in these his vagabond rovings wherewith to console himself in some measure for his frequent fasts. The young Mississippi, fresh from its northern springs, unstained as yet by unhallowed union with the riotous86 Missouri, flowed calmly on its way amid strange and unique beauties,—a wilderness87, clothed with velvet88 grass; forest-shadowed valleys; lofty heights, whose smooth slopes seemed levelled with the scythe89; domes90 and pinnacles91, ramparts and ruined towers, the work of no human hand. The canoe of the voyagers, borne on the tranquil92 current, glided93 in the shade of gray crags festooned with honeysuckles; by trees mantled94 with wild grape-vines; [Pg 271] dells bright with the flowers of the white euphorbia, the blue gentian, and the purple balm; and matted forests, where the red squirrels leaped and chattered95. They passed the great cliff whence the Indian maiden96 threw herself in her despair;[218] and Lake Pepin lay before them, slumbering97 in the July sun,—the far-reaching sheets of sparkling water, the woody slopes, the tower-like crags, the grassy98 heights basking99 in sunlight or shadowed by the passing cloud; all the fair outline of its graceful100 scenery, the finished and polished master-work of Nature. And when at evening they made their bivouac fire and drew up their canoe, while dim, sultry clouds veiled the west, and the flashes of the silent heat-lightning gleamed on the leaden water, they could listen, as they smoked their pipes, to the mournful cry of the whippoorwills and the quavering scream of the owls101.
Other thoughts than the study of the picturesque102 occupied the mind of Hennepin when one day he saw his Indian father, Aquipaguetin, whom he had supposed five hundred miles distant, descending103 the river with ten warriors in canoes. He was eager to be the first to meet the traders, who, as Hennepin had given out, were to come with their goods to the mouth of the Wisconsin. The two travellers trembled [Pg 272] for the consequences of this encounter; but the chief, after a short colloquy104, passed on his way. In three days he returned in ill-humor, having found no traders at the appointed spot. The Picard was absent at the time, looking for game; and Hennepin was sitting under the shade of his blanket, which he had stretched on forked sticks to protect him from the sun, when he saw his adopted father approaching with a threatening look, and a war-club in his hand. He attempted no violence, however, but suffered his wrath105 to exhale106 in a severe scolding, after which he resumed his course up the river with his warriors.
If Hennepin, as he avers, really expected a party of traders at the Wisconsin, the course he now took is sufficiently explicable. If he did not expect them, his obvious course was to rejoin Tonty on the Illinois, for which he seems to have had no inclination107; or to return to Canada by way of the Wisconsin,—an attempt which involved the risk of starvation, as the two travellers had but ten charges of powder left. Assuming, then, his hope of the traders to have been real, he and Du Gay resolved, in the mean time, to join a large body of Sioux hunters, who, as Aquipaguetin had told them, were on a stream which he calls Bull River, now the Chippeway, entering the Mississippi near Lake Pepin. By so doing, they would gain a supply of food, and save themselves from the danger of encountering parties of roving warriors.
[Pg 273]
HE REJOINS THE INDIANS.
They found this band, among whom was their companion Accau, and followed them on a grand hunt along the borders of the Mississippi. Du Gay was separated for a time from Hennepin, who was placed in a canoe with a withered squaw more than eighty years old. In spite of her age, she handled her paddle with great address, and used it vigorously, as occasion required, to repress the gambols108 of three children, who, to Hennepin's annoyance109, occupied the middle of the canoe. The hunt was successful. The Sioux warriors, active as deer, chased the buffalo on foot with their stone-headed arrows, on the plains behind the heights that bordered the river; while the old men stood sentinels at the top, watching for the approach of enemies. One day an alarm was given. The warriors rushed towards the supposed point of danger, but found nothing more formidable than two squaws of their own nation, who brought strange news. A war-party of Sioux, they said, had gone towards Lake Superior, and had met by the way five "Spirits;" that is to say, five Europeans. Hennepin was full of curiosity to learn who the strangers might be; and they, on their part, were said to have shown great anxiety to know the nationality of the three white men who, as they were told, were on the river. The hunt was over; and the hunters, with Hennepin and his companion, were on their way northward110 to their towns, when they met the five "Spirits" at some distance below the Falls of St. Anthony. They proved to [Pg 274] be Daniel Greysolon du Lhut, with four well-armed Frenchmen.
DE LHUT'S EXPLORATIONS.
This bold and enterprising man, stigmatized111 by the Intendant Duchesneau as a leader of coureurs de bois, was a cousin of Tonty, born at Lyons. He belonged to that caste of the lesser112 nobles whose name was legion, and whose admirable military qualities shone forth31 so conspicuously113 in the wars of Louis XIV. Though his enterprises were independent of those of La Salle, they were at this time carried on in connection with Count Frontenac and certain merchants in his interest, of whom Du Lhut's uncle, Patron, was one; while Louvigny, his brother-in-law, was in alliance with the governor, and was an officer of his guard. Here, then, was a kind of family league, countenanced114 by Frontenac, and acting115 conjointly with him, in order, if the angry letters of the intendant are to be believed, to reap a clandestine116 profit under the shadow of the governor's authority, and in violation117 of the royal ordinances118. The rudest part of the work fell to the share of Du Lhut, who with a persistent119 hardihood, not surpassed perhaps even by La Salle, was continually in the forest, in the Indian towns, or in remote wilderness outposts planted by himself, exploring, trading, fighting, ruling lawless savages and whites scarcely less ungovernable, and on one or more occasions varying his life by crossing the ocean to gain interviews with the colonial minister Seignelay, amid the splendid vanities of Versailles. Strange to say, this man of hardy120 enterprise was a [Pg 275] martyr121 to the gout, which for more than a quarter of a century grievously tormented122 him; though for a time he thought himself cured by the intercession of the Iroquois saint, Catharine Tegahkouita, to whom he had made a vow123 to that end. He was, without doubt, an habitual124 breaker of the royal ordinances regulating the fur-trade; yet his services were great to the colony and to the crown, and his name deserves a place of honor among the pioneers of American civilization.[219]
[Pg 276]
When Hennepin met him, he had been about two years in the wilderness. In September, 1678, he left Quebec for the purpose of exploring the region of the Upper Mississippi, and establishing relations of friendship with the Sioux and their kindred the Assiniboins. In the summer of 1679 he visited three large towns of the eastern division of the Sioux, including those visited by Hennepin in the following year, and planted the King's arms in all of them. Early in the autumn he was at the head of Lake Superior, holding a council with the Assiniboins and the lake tribes, and inducing them to live at peace with the Sioux. In all this, he acted in a public [Pg 277] capacity, under the authority of the governor; but it is not to be supposed that he forgot his own interests or those of his associates. The intendant angrily complains that he aided and abetted125 the coureurs de bois in their lawless courses, and sent down in their canoes great quantities of beaver-skins consigned126 to the merchants in league with him, under cover of whose names the governor reaped his share of the profits.
In June, 1680, while Hennepin was in the Sioux villages, Du Lhut set out from the head of Lake Superior, with two canoes, four Frenchmen, and an Indian, to continue his explorations.[220] He ascended127 a river, apparently the Burnt Wood, and reached from thence a branch of the Mississippi, which seems to have been the St. Croix. It was now that, to his surprise, he learned that there were three Europeans on the main river below; and fearing that they might be Englishmen or Spaniards encroaching on the territories of the King, he eagerly pressed forward to solve his doubts. When he saw Hennepin, his mind was set at rest; and the travellers met with mutual129 cordiality. They followed the Indians to their villages of Mille Lac, where Hennepin had now no reason to complain of their treatment of him. The Sioux gave him and Du Lhut a grand feast of honor, at which were seated a hundred and twenty naked guests; and the great chief Ouasicoudé, with his [Pg 278] own hands, placed before Hennepin a bark dish containing a mess of smoked meat and wild rice.
Autumn had come, and the travellers bethought them of going home. The Sioux, consoled by their promises to return with goods for trade, did not oppose their departure; and they set out together, eight white men in all. As they passed St. Anthony's Falls, two of the men stole two buffalo-robes which were hung on trees as offerings to the spirit of the cataract. When Du Lhut heard of it he was very angry, telling the men that they had endangered the lives of the whole party. Hennepin admitted that in the view of human prudence130 he was right, but urged that the act was good and praiseworthy, inasmuch as the offerings were made to a false god; while the men, on their part, proved mutinous131, declaring that they wanted the robes and meant to keep them. The travellers continued their journey in great ill-humor, but were presently soothed by the excellent hunting which they found on the way. As they approached the Wisconsin, they stopped to dry the meat of the buffalo they had killed, when to their amazement132 they saw a war-party of Sioux approaching in a fleet of canoes. Hennepin represents himself as showing on this occasion an extraordinary courage, going to meet the Indians with a peace-pipe, and instructing Du Lhut, who knew more of these matters than he, how he ought to behave. The Sioux proved not unfriendly, and said nothing of the theft of the buffalo-robes. They soon went on their [Pg 279] way to attack the Illinois and Missouris, leaving the Frenchmen to ascend128 the Wisconsin unmolested.
THE RETURN.
After various adventures, they reached the station of the Jesuits at Green Bay; but its existence is wholly ignored by Hennepin, whose zeal133 for his own Order will not permit him to allude134 to this establishment of the rival missionaries135.[221] He is equally reticent136 with regard to the Jesuit mission at Michilimackinac, where the party soon after arrived, and where they spent the winter. The only intimation which he gives of its existence consists in the mention of the Jesuit Pierson, who was a Fleming like himself, and who often skated with him on the frozen lake, or kept him company in fishing through a hole in the ice.[222] When the spring opened, Hennepin descended Lake Huron, followed the Detroit to Lake Erie, and proceeded thence to Niagara. Here he spent some time in making a fresh examination of the cataract, and then resumed his voyage on Lake Ontario. He stopped, however, at the great town of the Senecas, near the Genesee, where, with his usual spirit of meddling137, he took upon him the functions of the civil and military [Pg 280] authorities, convoked138 the chiefs to a council, and urged them to set at liberty certain Ottawa prisoners whom they had captured in violation of treaties. Having settled this affair to his satisfaction, he went to Fort Frontenac, where his brother missionary, Buisset, received him with a welcome rendered the warmer by a story which had reached him that the Indians had hanged Hennepin with his own cord of St. Francis.
From Fort Frontenac he went to Montreal; and leaving his two men on a neighboring island, that they might escape the payment of duties on a quantity of furs which they had with them, he paddled alone towards the town. Count Frontenac chanced to be here, and, looking from the window of a house near the river, he saw approaching in a canoe a Récollet father, whose appearance indicated the extremity139 of hard service; for his face was worn and sunburnt, and his tattered140 habit of St. Francis was abundantly patched with scraps141 of buffalo-skin. When at length he recognized the long-lost Hennepin, he received him, as the father writes, "with all the tenderness which a missionary could expect from a person of his rank and quality." He kept him for twelve days in his own house, and listened with interest to such of his adventures as the friar saw fit to divulge142.
LA SALLE'S LETTERS.
And here we bid farewell to Father Hennepin. "Providence," he writes, "preserved my life that I might make known my great discoveries to the world." He soon after went to Europe, where the [Pg 281] story of his travels found a host of readers, but where he died at last in a deserved obscurity.[223]
FOOTNOTES:
[212] The Sioux, or Dacotah, as they call themselves, were a numerous people, separated into three great divisions, which were again subdivided143 into bands. Those among whom Hennepin was a prisoner belonged to the division known as the Issanti, Issanyati, or, as he writes it, Issati, of which the principal band was the Meddewakantonwan. The other great divisions, the Yanktons and the Tintonwans, or Tetons, lived west of the Mississippi, extending beyond the Missouri, and ranging as far as the Rocky Mountains. The Issanti cultivated the soil; but the extreme western bands subsisted144 on the buffalo alone. The former had two kinds of dwelling,—the teepee, or skin-lodge, and the bark-lodge. The teepee, which was used by all the Sioux, consists of a covering of dressed buffalo-hide, stretched on a conical stack of poles. The bark-lodge was peculiar145 to the Eastern Sioux; and examples of it might be seen, until within a few years, among the bands on the St. Peter's. In its general character, it was like the Huron and Iroquois houses, but was inferior in construction. It had a ridge146 roof, framed of poles, extending from the posts which formed the sides; and the whole was covered with elm-bark. The lodges in the villages to which Hennepin was conducted were probably of this kind.
The name Sioux is an abbreviation of Nadouessioux, an Ojibwa word, meaning "enemies." The Ojibwas used it to designate this people, and occasionally also the Iroquois, being at deadly war with both.
Rev24. Stephen B. Riggs, for many years a missionary among the Issanti Sioux, says that this division consists of four distinct bands. They ceded147 all their lands east of the Mississippi to the United States in 1837, and lived on the St. Peter's till driven thence in consequence of the massacres148 of 1862, 1863. The Yankton Sioux consist of two bands, which are again subdivided. The Assiniboins, or Hohays, are an offshoot from the Yanktons, with whom they are now at war. The Tintonwan, or Teton Sioux, forming the most western division and the largest, comprise seven bands, and are among the bravest and fiercest tenants149 of the prairie.
The earliest French writers estimate the total number of the Sioux at forty thousand; but this is little better than conjecture150. Mr. Riggs, in 1852, placed it at about twenty-five thousand.
[213] These baths consist of a small hut, covered closely with buffalo-skins, into which the patient and his friends enter, carefully closing every aperture151. A pile of heated stones is placed in the middle, and water is poured upon them, raising a dense152 vapor153. They are still (1868) in use among the Sioux and some other tribes.
[214] Hennepin's notice of the falls of St. Anthony, though brief, is sufficiently accurate. He says, in his first edition, that they are forty or fifty feet high, but adds ten feet more in the edition of 1697. In 1821, according to Schoolcraft, the perpendicular154 fall measured forty feet. Great changes, however, have taken place here, and are still in progress. The rock is a very soft, friable155 sandstone, overlaid by a stratum156 of limestone157; and it is crumbling158 with such rapidity under the action of the water that the cataract will soon be little more than a rapid. Other changes equally disastrous159, in an artistic160 point of view, are going on even more quickly. Beside the falls stands a city, which, by an ingenious combination of the Greek and Sioux languages, has received the name of Minneapolis, or City of the Waters, and which in 1867 contained ten thousand inhabitants, two national banks, and an opera-house; while its rival city of St. Anthony, immediately opposite, boasted a gigantic water-cure and a State university. In short, the great natural beauty of the place is utterly161 spoiled.
[215] Oanktayhee, the principal deity162 of the Sioux, was supposed to live under these falls, though he manifested himself in the form of a buffalo. It was he who created the earth, like the Algonquin Manabozho, from mud brought to him in the paws of a musk-rat. Carver, in 1766, saw an Indian throw everything he had about him into the cataract as an offering to this deity.
[216] In the edition of 1683. In that of 1697 he had grown to seven or eight feet. The bank-swallows still make their nests in these cliffs, boring easily into the soft sandstone.
[217] Hennepin speaks of their size with astonishment163, and says that the two together would weigh twenty-five pounds. Cat-fish have been taken in the Mississippi, weighing more than a hundred and fifty pounds.
[218] The "Lover's Leap," or "Maiden's Rock" from which a Sioux girl, Winona, or the "Eldest164 Born," is said to have thrown herself, in the despair of disappointed affection. The story, which seems founded in truth, will be found, not without embellishments, in Mrs. Eastman's Legends of the Sioux.
[219] The facts concerning Du Lhut have been gleaned165 from a variety of contemporary documents, chiefly the letters of his enemy Duchesneau, who always puts him in the worst light, especially in his despatch166 to Seignelay of 10 Nov., 1679, where he charges both him and the governor with carrying on an illicit167 trade with the English of New York. Du Lhut himself, in a memoir168 dated 1685 (see Harrisse, Bibliographie, 176), strongly denies these charges. Du Lhut built a trading fort on Lake Superior, called Cananistigoyan (La Hontan), or Kamalastigouia (Perrot). It was on the north side, at the mouth of a river entering Thunder Bay, where Fort William now stands. In 1684 he caused two Indians, who had murdered several Frenchmen on Lake Superior, to be shot. He displayed in this affair great courage and coolness, undaunted by the crowd of excited savages who surrounded him and his little band of Frenchmen. The long letter, in which he recounts the capture and execution of the murderers, is before me. Duchesneau makes his conduct on this occasion the ground of a charge of rashness. In 1686 Denonville, then governor of the colony, ordered him to fortify169 the Detroit; that is, the strait between Lakes Erie and Huron. He went thither170 with fifty men and built a palisade fort, which he occupied for some time. In 1687 he, together with Tonty and Durantaye, joined Denonville against the Senecas, with a body of Indians from the Upper Lakes. In 1689, during the panic that followed the Iroquois invasion of Montreal, Du Lhut, with twenty-eight Canadians, attacked twenty-two Iroquois in canoes, received their fire without returning it, bore down upon them, killed eighteen of them, and captured three, only one escaping. In 1695 he was in command at Fort Frontenac. In 1697 he succeeded to the command of a company of infantry171, but was suffering wretchedly from the gout at Fort Frontenac. In 1710 Vaudreuil, in a despatch to the minister Ponchartrain, announced his death as occurring in the previous winter, and added the brief comment, "c'était un très-honnête homme." Other contemporaries speak to the same effect. "Mr. Dulhut, Gentilhomme Lionnois, qui a beaucoup de mérite et de capacité."—La Hontan, i. 103 (1703). "Le Sieur du Lut, homme d'esprit et d'expérience."—Le Clerc, ii. 137. Charlevoix calls him "one of the bravest officers the King has ever had in this colony." His name is variously spelled Du Luc, Du Lud, Du Lude, Du Lut, Du Luth, Du Lhut. For an account of the Iroquois virgin172, Tegahkouita, whose intercession is said to have cured him of the gout, see Charlevoix, i. 572.
On a contemporary manuscript map by the Jesuit Raffeix, representing the routes of Marquette, La Salle, and Du Lhut, are the following words, referring to the last-named discoverer, and interesting in connection with Hennepin's statements: "Mr. du Lude le premier173 a esté chez les Sioux en 1678, et a esté proche la source du Mississippi, et ensuite vint retirer le P. Louis [Hennepin] qui avoit esté fait prisonnier chez les Sioux." Du Lhut here appears as the deliverer of Hennepin. One of his men was named Pepin; hence, no doubt, the name of Lake Pepin.
[221] On the other hand, he sets down on his map of 1683 a mission of the Récollets at a point north of the farthest sources of the Mississippi, to which no white man had ever penetrated175.
[222] He says that Pierson had come among the Indians to learn their language; that he "retained the frankness and rectitude of our country" and "a disposition176 always on the side of candor177 and sincerity178. In a word, he seemed to me to be all that a Christian179 ought to be" (1697), 433.
[223] Since the two preceding chapters were written, the letters of La Salle have been brought to light by the researches of M. Margry. They confirm, in nearly all points, the conclusions given above; though, as before observed (note, 186), they show misstatements on the part of Hennepin concerning his position at the outset of the expedition. La Salle writes: "J'ay fait remonter le fleuve Colbert, nommé par1 les Iroquois Gastacha, par les Outaouais Mississipy par un canot conduit par deux de mes gens, l'un nommé Michel Accault et l'autre Picard, auxquels le R. P. Hennepin se joignit pour ne perdre pas l'occasion de prescher l'évangile aux peuples qui habitent dessus et qui n'en avoient jamais oui parler." In the same letter he recounts their voyage on the Upper Mississippi, and their capture by the Sioux in accordance with the story of Hennepin himself. Hennepin's assertion, that La Salle had promised to send a number of men to meet him at the mouth of the Wisconsin, turns out to be true. "Estans tous revenus en chasse avec les Nadouessioux [Sioux] vers Ouisconsing [Wisconsin], le R. P. Louis Hempin [Hennepin] et Picard prirent résolution de venir jusqu'à l'emboucheure de la rivière où j'avois promis d'envoyer de mes nouvelles, comme j'avois fait par six hommes que les Jésuistes desbauchèrent en leur disant que le R. P. Louis et ses compagnons de voyage avoient esté tuez."
It is clear that La Salle understood Hennepin; for, after speaking of his journey, he adds: "J'ai cru qu'il estoit à propos de vous faire le narré des aventures de ce canot parce que je ne doute pas qu'on en parle; et si vous souhaitez en conférer avec le P. Louis Hempin, Récollect, qui est repassé en France, il faut un peu le connoistre, car il ne manquera pas d'exagérer toutes choses, c'est son caractère, et à moy mesme il m'a escrit comme s'il eust esté tout180 près d'estre bruslé, quoiqu'il n'en ait pas esté seulement en danger; mais il croit qu'il luy est honorable de le faire de la sorte, et il parle plus conformément à ce qu'il veut qu'à ce qu'il scait."—Lettre de la Salle, 22 Ao?t, 1682 (1681?), Margry, ii. 259.
On his return to France, Hennepin got hold of the manuscript, Relation des Découvertes, compiled for the government from La Salle's letters, and, as already observed, made very free use of it in the first edition of his book, printed in 1683. In 1699 he wished to return to Canada; but, in a letter of that year, Louis XIV. orders the governor [Pg 282] to seize him, should he appear, and send him prisoner to Rochefort. This seems to have been in consequence of his renouncing181 the service of the French crown, and dedicating his edition of 1697 to William III. of England.
More than twenty editions of Hennepin's travels appeared, in French, English, Dutch, German, Italian, and Spanish. Most of them include the mendacious182 narrative183 of the pretended descent of the Mississippi. For a list of them, see Hist. Mag., i. 346; ii. 24.
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par
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| n.标准，票面价值，平均数量；adj.票面的，平常的，标准的 | |
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beheld
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| v.看，注视( behold的过去式和过去分词 )；瞧；看呀；（叙述中用于引出某人意外的出现）哎哟 | |
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invoke
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| v.求助于(神、法律)；恳求，乞求 | |
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lodge
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| v.临时住宿，寄宿，寄存，容纳；n.传达室，小旅馆 | |
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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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divers
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| adj.不同的；种种的 | |
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guise
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| n.外表，伪装的姿态 | |
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rattling
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| adj. 格格作响的, 活泼的, 很好的 adv. 极其, 很, 非常 动词rattle的现在分词 | |
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9
gourd
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| n.葫芦 | |
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pebbles
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| [复数]鹅卵石； 沙砾； 卵石，小圆石( pebble的名词复数 ) | |
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omens
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| n.前兆，预兆( omen的名词复数 ) | |
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immolation
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| n.牺牲品 | |
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vocation
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| n.职业，行业 | |
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throng
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| n.人群，群众；v.拥挤，群集 | |
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captivity
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| n.囚禁；被俘；束缚 | |
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soothed
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| v.安慰( soothe的过去式和过去分词 )；抚慰；使舒服；减轻痛苦 | |
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allayed
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| v.减轻，缓和( allay的过去式和过去分词 ) | |
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famished
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| adj.饥饿的 | |
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vehement
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| adj.感情强烈的；热烈的；(人)有强烈感情的 | |
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jargon
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| n.术语，行话 | |
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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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reassured
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| adj.使消除疑虑的；使放心的v.再保证，恢复信心( reassure的过去式和过去分词) | |
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refractory
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| adj.倔强的，难驾驭的 | |
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rev
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| v.发动机旋转，加快速度 | |
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marshes
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| n.沼泽，湿地( marsh的名词复数 ) | |
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apparently
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| adv.显然地；表面上，似乎 | |
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decrepit
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| adj.衰老的，破旧的 | |
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withered
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| adj. 枯萎的，干瘪的，（人身体的部分器官）因病萎缩的或未发育良好的 动词wither的过去式和过去分词形式 | |
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agility
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| n.敏捷，活泼 | |
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buffalo
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| n.(北美)野牛；(亚洲)水牛 | |
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forth
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| adv.向前；向外，往外 | |
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clan
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| n.氏族，部落，宗族，家族，宗派 | |
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missionary
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| adj.教会的，传教(士)的；n.传教士 | |
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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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dearth
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| n.缺乏，粮食不足，饥谨 | |
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attentive
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| adj.注意的，专心的；关心(别人)的，殷勤的 | |
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awe
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| n.敬畏，惊惧；vt.使敬畏，使惊惧 | |
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panacea
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| n.万灵药；治百病的灵药 | |
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salvation
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| n.（尤指基督）救世，超度，拯救，解困 | |
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rite
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| n.典礼，惯例，习俗 | |
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consolation
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| n.安慰，慰问 | |
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42
forfeited
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| （因违反协议、犯规、受罚等）丧失，失去( forfeit的过去式和过去分词 ) | |
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superstitions
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| 迷信，迷信行为( superstition的名词复数 ) | |
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44
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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45
demurred
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| v.表示异议，反对( demur的过去式和过去分词 ) | |
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savages
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| 未开化的人，野蛮人( savage的名词复数 ) | |
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47
descended
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| a.为...后裔的，出身于...的 | |
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48
outlet
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| n.出口/路；销路；批发商店；通风口；发泄 | |
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sullen
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| adj.愠怒的，闷闷不乐的，(天气等)阴沉的 | |
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aloof
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| adj.远离的；冷淡的，漠不关心的 | |
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51
embroidered
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| adj．绣花的 | |
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52
porcupine
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| n.豪猪， 箭猪 | |
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53
quills
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| n.（刺猬或豪猪的）刺( quill的名词复数 )；羽毛管；翮；纡管 | |
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shrill
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| adj.尖声的；刺耳的；v尖叫 | |
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unripe
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| adj.未成熟的；n.未成熟 | |
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56
berated
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| v.严厉责备，痛斥( berate的过去式和过去分词 ) | |
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inevitable
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| adj.不可避免的，必然发生的 | |
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58
cataract
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| n.大瀑布，奔流，洪水，白内障 | |
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59
lamentable
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| adj.令人惋惜的，悔恨的 | |
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haranguing
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| v.高谈阔论( harangue的现在分词 ) | |
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engrossed
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| adj.全神贯注的 | |
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avers
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| v.断言( aver的第三人称单数 )；证实；证明…属实；作为事实提出 | |
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writhing
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| （因极度痛苦而）扭动或翻滚( writhe的现在分词 ) | |
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precipice
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| n.悬崖，危急的处境 | |
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devour
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| v.吞没；贪婪地注视或谛听，贪读；使着迷 | |
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pointed
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| adj.尖的，直截了当的 | |
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pelted
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| （连续地）投掷( pelt的过去式和过去分词 )； 连续抨击； 攻击； 剥去…的皮 | |
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contortions
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| n.扭歪，弯曲；扭曲，弄歪，歪曲( contortion的名词复数 ) | |
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69
darting
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| v.投掷，投射( dart的现在分词 )；向前冲，飞奔 | |
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affected
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| adj.不自然的，假装的 | |
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incubus
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| n.负担；恶梦 | |
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watchfulness
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| 警惕，留心； 警觉（性） | |
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73
avenging
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| adj.报仇的，复仇的v.为…复仇，报…之仇( avenge的现在分词 )；为…报复 | |
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herd
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| n.兽群，牧群；vt.使集中，把…赶在一起 | |
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custody
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| n.监护，照看，羁押，拘留 | |
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76
waded
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| （从水、泥等）蹚，走过，跋( wade的过去式和过去分词 ) | |
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sufficiently
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| adv.足够地，充分地 | |
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versed
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| adj. 精通，熟练 | |
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turmoil
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| n.骚乱，混乱，动乱 | |
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purveyor
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| n.承办商，伙食承办商 | |
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81
otter
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| n.水獭 | |
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82
devouring
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| 吞没( devour的现在分词 )； 耗尽； 津津有味地看； 狼吞虎咽地吃光 | |
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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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projection
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| n.发射，计划，突出部分 | |
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appendage
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| n.附加物 | |
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riotous
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| adj.骚乱的；狂欢的 | |
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wilderness
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| n.杳无人烟的一片陆地、水等，荒漠 | |
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velvet
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| n.丝绒，天鹅绒；adj.丝绒制的，柔软的 | |
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scythe
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| n. 长柄的大镰刀，战车镰； v. 以大镰刀割 | |
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domes
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| n.圆屋顶( dome的名词复数 )；像圆屋顶一样的东西；圆顶体育场 | |
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pinnacles
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| 顶峰( pinnacle的名词复数 )； 顶点； 尖顶； 小尖塔 | |
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tranquil
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| adj. 安静的, 宁静的, 稳定的, 不变的 | |
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93
glided
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| v.滑动( glide的过去式和过去分词 )；掠过；（鸟或飞机 ） 滑翔 | |
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mantled
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| 披着斗篷的，覆盖着的 | |
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chattered
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| （人）喋喋不休( chatter的过去式 )； 唠叨； （牙齿）打战； （机器）震颤 | |
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96
maiden
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| n.少女，处女；adj.未婚的，纯洁的，无经验的 | |
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97
slumbering
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| 微睡，睡眠（slumber的现在分词形式） | |
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98
grassy
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| adj.盖满草的；长满草的 | |
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99
basking
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| v.晒太阳，取暖( bask的现在分词 )；对…感到乐趣；因他人的功绩而出名；仰仗…的余泽 | |
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100
graceful
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| adj.优美的，优雅的；得体的 | |
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101
owls
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| n.猫头鹰( owl的名词复数 ) | |
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102
picturesque
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| adj.美丽如画的，（语言）生动的，绘声绘色的 | |
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103
descending
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| n. 下行 adj. 下降的 | |
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104
colloquy
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| n.谈话，自由讨论 | |
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105
wrath
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| n.愤怒，愤慨，暴怒 | |
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106
exhale
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| v.呼气，散出，吐出，蒸发 | |
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107
inclination
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| n.倾斜；点头；弯腰；斜坡；倾度；倾向；爱好 | |
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108
gambols
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| v.蹦跳，跳跃，嬉戏( gambol的第三人称单数 ) | |
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109
annoyance
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| n.恼怒，生气，烦恼 | |
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110
northward
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| adv.向北；n.北方的地区 | |
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111
stigmatized
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| v.使受耻辱，指责，污辱( stigmatize的过去式和过去分词 ) | |
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112
lesser
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| adj.次要的，较小的；adv.较小地，较少地 | |
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113
conspicuously
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| ad.明显地，惹人注目地 | |
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114
countenanced
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| v.支持，赞同，批准( countenance的过去式 ) | |
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115
acting
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| n.演戏，行为，假装；adj.代理的，临时的，演出用的 | |
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116
clandestine
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| adj.秘密的，暗中从事的 | |
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117
violation
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| n.违反(行为)，违背(行为)，侵犯 | |
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118
ordinances
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| n.条例，法令( ordinance的名词复数 ) | |
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119
persistent
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| adj.坚持不懈的，执意的；持续的 | |
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120
hardy
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| adj.勇敢的，果断的，吃苦的；耐寒的 | |
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121
martyr
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| n.烈士，殉难者；vt.杀害，折磨，牺牲 | |
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122
tormented
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| 饱受折磨的 | |
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123
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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124
habitual
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| adj.习惯性的；通常的，惯常的 | |
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125
abetted
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| v.教唆（犯罪）( abet的过去式和过去分词 )；煽动；怂恿；支持 | |
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126
consigned
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| v.把…置于（令人不快的境地）( consign的过去式和过去分词 )；把…托付给；把…托人代售；丟弃 | |
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127
ascended
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| v.上升，攀登( ascend的过去式和过去分词 ) | |
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128
ascend
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| vi.渐渐上升，升高；vt.攀登，登上 | |
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129
mutual
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| adj.相互的，彼此的；共同的，共有的 | |
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130
prudence
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| n.谨慎，精明，节俭 | |
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131
mutinous
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| adj.叛变的，反抗的；adv.反抗地，叛变地；n.反抗，叛变 | |
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132
amazement
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| n.惊奇，惊讶 | |
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133
zeal
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| n.热心，热情，热忱 | |
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134
allude
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| v.提及，暗指 | |
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135
missionaries
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| n.传教士( missionary的名词复数 ) | |
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136
reticent
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| adj.沉默寡言的；言不如意的 | |
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137
meddling
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| v.干涉，干预（他人事务）( meddle的现在分词 ) | |
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138
convoked
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| v.召集，召开（会议）( convoke的过去式和过去分词 ) | |
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139
extremity
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| n.末端，尽头；尽力；终极；极度 | |
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140
tattered
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| adj.破旧的，衣衫破的 | |
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141
scraps
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| 油渣 | |
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142
divulge
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| v.泄漏(秘密等)；宣布，公布 | |
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143
subdivided
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| 再分，细分( subdivide的过去式和过去分词 ) | |
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144
subsisted
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| v.（靠很少的钱或食物）维持生活，生存下去( subsist的过去式和过去分词 ) | |
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145
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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146
ridge
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| n.山脊；鼻梁；分水岭 | |
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147
ceded
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| v.让给，割让，放弃( cede的过去式 ) | |
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148
massacres
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| 大屠杀( massacre的名词复数 )； 惨败 | |
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149
tenants
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| n.房客( tenant的名词复数 )；佃户；占用者；占有者 | |
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150
conjecture
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| n./v.推测，猜测 | |
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151
aperture
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| n.孔，隙，窄的缺口 | |
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152
dense
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| a.密集的，稠密的，浓密的；密度大的 | |
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153
vapor
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| n.蒸汽，雾气 | |
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154
perpendicular
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| adj.垂直的，直立的；n.垂直线，垂直的位置 | |
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155
friable
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| adj.易碎的 | |
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156
stratum
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| n.地层，社会阶层 | |
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157
limestone
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| n.石灰石 | |
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158
crumbling
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| adj.摇摇欲坠的 | |
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159
disastrous
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| adj.灾难性的，造成灾害的；极坏的，很糟的 | |
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160
artistic
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| adj.艺术(家)的，美术(家)的；善于艺术创作的 | |
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161
utterly
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| adv.完全地，绝对地 | |
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162
deity
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| n.神，神性；被奉若神明的人(或物) | |
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163
astonishment
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| n.惊奇，惊异 | |
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164
eldest
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| adj.最年长的，最年老的 | |
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165
gleaned
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| v.一点点地收集（资料、事实）( glean的过去式和过去分词 )；（收割后）拾穗 | |
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166
despatch
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| n./v.(dispatch)派遣；发送；n.急件；新闻报道 | |
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167
illicit
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| adj.非法的，禁止的，不正当的 | |
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168
memoir
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| n.[pl.]回忆录，自传；记事录 | |
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169
fortify
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| v.强化防御，为…设防；加强，强化 | |
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170
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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171
infantry
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| n.[总称]步兵(部队) | |
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172
virgin
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| n.处女，未婚女子；adj.未经使用的；未经开发的 | |
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173
premier
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| adj.首要的；n.总理，首相 | |
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174
dominion
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| n.统治，管辖，支配权；领土，版图 | |
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175
penetrated
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| adj. 击穿的，鞭辟入里的 动词penetrate的过去式和过去分词形式 | |
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176
disposition
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| n.性情，性格；意向，倾向；排列，部署 | |
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177
candor
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| n.坦白，率真 | |
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178
sincerity
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| n.真诚，诚意；真实 | |
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179
Christian
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| adj.基督教徒的；n.基督教徒 | |
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180
tout
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| v.推销，招徕；兜售；吹捧，劝诱 | |
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181
renouncing
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| v.声明放弃( renounce的现在分词 )；宣布放弃；宣布与…决裂；宣布摒弃 | |
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182
mendacious
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| adj.不真的，撒谎的 | |
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183
narrative
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| n.叙述，故事；adj.叙事的，故事体的 | |
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