beaver-hunting tribes and the Albany merchants, well knowing that good profit might thus accrue. In this state of affairs the converted Iroquois settled at Caughnawaga played a peculiar part. In the province of New York, goods for the Indian trade were of excellent quality and comparatively abundant and cheap; while among the French, especially in time of war, they were often scarce and dear. The Caughnawagas accordingly, whom neither the English nor the French dared offend, used their position to carry on a contraband trade between New York and Canada. By way of Lake Champlain and the Hudson they brought to Albany furs from the country of the "Far Indians," and exchanged them for guns, blankets, cloths, knives, beads, and the like. These they carried to Canada and sold to the French traders, who in this way, and often in this alone, supplied themselves with the goods necessary for bartering furs from the "Far Indians." This lawless trade of the Caughnawagas went on even in time of war; and opposed as it was to every principle of Canadian policy, it was generally connived at by the French authorities as the only means of obtaining the goods necessary for keeping their Indian allies in good humor.
It was injurious to English interests; but the fur-traders of Albany and also the commissioners charged with Indian affairs, being Dutchmen converted by force into British subjects, were, with a few eminent exceptions, cool in their devotion to the British Crown; while the merchants of the port of New York, from whom the fur-traders drew their supplies, thought more of their own profits than of the public good. The trade with Canada through the Caughnawagas not only gave aid and comfort to the enemy, but continually admitted spies into the colony, from whom the governor of Canada gained information touching English movements and designs.
The Dutch traders of Albany and the importing merchants who supplied them with Indian goods had a strong interest in preventing active hostilities with Canada, which would have spoiled their trade. So, too, and for similar reasons, had influential persons in Canada. The French authorities, moreover, thought it impolitic to harass the frontiers of New York by war parties, since the Five Nations might come to the aid of their Dutch and English allies, and so break the peaceful relations which the French were anxious to maintain with them. Thus it happened that, during the first six or seven years of the eighteenth century, there was a virtual truce between Canada and New York, and the whole burden of the war fell upon New England, or rather upon Massachusetts, with its outlying district of Maine and its small and weak neighbor, New Hampshire.14
CHAPTER II
Michilimackinac.—La Mothe-Cadillac: his Disputes with the Jesuits.—Opposing Views.—Plans of Cadillac: his Memorial to the Court; his Opponents.—Detroit founded. The New Company.—Detroit changes Hands.—Strange Act of the Five Nations.
In the few years of doubtful peace that preceded Queen Anne's War, an enterprise was begun, which, nowise in accord with the wishes and expectations of those engaged in it, was destined to produce as its last result an American city.
Antoine de La Mothe-Cadillac commanded at Michilimackinac, whither Frontenac had sent him in 1694. This old mission of the Jesuits, where they had gathered the remnants of the lake tribes dispersed by the Iroquois at the middle of the seventeenth century, now savored little of its apostolic beginnings. It was the centre of the western fur-trade and the favorite haunt of the coureurs de bois. Brandy and squaws abounded, and according to the Jesuit Carheil, the spot where Marquette had labored was now a witness of scenes the most unedifying.15
At Michilimackinac was seen a curious survival of Huron-Iroquois customs. The villages of the Hurons and Ottawas, which were side by side, separated only by a fence, were surrounded by a common enclosure of triple palisades, which, with the addition of loopholes for musketry, were precisely like those seen by Cartier at Hochelaga, and by Champlain in the Onondaga country. The dwellings which these defences enclosed were also after the old Huron-Iroquois pattern,—those long arched structures covered with bark which Brébeuf found by the shores of Matchedash Bay, and Jogues on the banks of the Mohawk. Besides the Indians, there was a French colony at the place, chiefly of fur-traders, lodged in log-cabins, roofed with cedar bark, and forming a street along the shore close to the palisaded villages of the Hurons and Ottawas. The fort, known as Fort Buade, stood at the head of the little bay.16
The Hurons and Ottawas were thorough savages, though the Hurons retained the forms of Roman Catholic Christianity. This tribe, writes Cadillac, "are reduced to a very small number; and it is well for us that they are, for they are ill-disposed and mischievous, with a turn for intrigue and a capacity for large undertakings. Luckily, their power is not great; but as they cannot play the lion, they play the fox, and do their best to make trouble between us and our allies."
La Mothe-Cadillac17 was a captain in the colony troops, and an admirer of the late governor, Frontenac, to whose policy he adhered, and whose prejudices he shared. He was amply gifted with the kind of intelligence that consists in quick observation, sharpened by an inveterate spirit of sarcasm, was energetic, enterprising, well instructed, and a bold and sometimes a visionary schemer, with a restless spirit, a nimble and biting wit, a Gascon impetuosity of temperament, and as much devotion as an officer of the King was forced to profess, coupled with small love of priests and an aversion to Jesuits.18 Carheil and Marest, missionaries of that order at Michilimackinac, were objects of his especial antipathy, which they fully returned. The two priests were impatient of a military commandant to whose authority they were in some small measure subjected; and they imputed to him the disorders which he did not, and perhaps could not, prevent. They were opposed also to the traffic in brandy, which was favored by Cadillac on the usual ground that it attracted the Indians, and so prevented the English from getting control of the fur-trade,—an argument which he reinforced by sanitary considerations based on the supposed unwholesomeness of the fish and smoked meat which formed the chief diet of Michilimackinac. "A little brandy after the meal," he says, with the solemnity of the learned Purgon, "seems necessary to cook the bilious meats and the crudities they leave in the stomach."19
Cadillac calls Carheil, superior of the mission, the most passionate and domineering man he ever knew, and further declares that the Jesuit tried to provoke him to acts of violence, in order to make matter of accusation against him. If this was Carheil's aim, he was near succeeding. Once, in a dispute with the commandant on the brandy-trade, he upbraided him sharply for permitting it; to which Cadillac replied that he only obeyed the orders of the court. The Jesuit rejoined that he ought to obey God, and not man,—"on which," says the commandant, "I told him that his talk smelt of sedition a hundred yards off, and begged that he would amend it. He told me that I gave myself airs that did not belong to me, holding his fist before my nose at the same time. I confess I almost forgot that he was a priest, and felt for a moment like knocking his jaw out of joint; but, thank God, I contented myself with taking him by the arm, pushing him out, and ordering him not to come back."20
Such being the relations of the commandant and the Father Superior, it is not surprising to find the one complaining that he cannot get absolved from his sins, and the other painting the morals and manners of Michilimackinac in the blackest colors.
I have spoken elsewhere of the two opposing policies that divided Canada,—the policies of concentration and of expansion, on the one hand leaving the west to the keeping of the Jesuits, and confining the population to the borders of the St. Lawrence; on the other, the occupation of the interior of the continent by posts of war and trade.21 Through the force of events the latter view had prevailed; yet while the military chiefs of Canada could not but favor it, the Jesuits were unwilling to accept it, and various interests in the colony still opposed it openly or secretly. Frontenac had been its strongest champion, and Cadillac followed in his steps. It seemed to him that the time had come for
The foregoing chapter rests on numerous documents in the Public Record Office, Archives de la Marine, Archives Nationales,
See "Old Régime in Canada," 383.
He wrote his name as above. It is often written La Motte, which has the advantage of conveying the pronunciation unequivocally to an unaccustomed English ear. La Mothe-Cadillac came of a good family of Languedoc. His father, Jean de La Mothe, seigneur de Cadillac et de Launay, or Laumet, was a counsellor in the Parliament of Toulouse. The date of young Cadillac's birth is uncertain. The register of his marriage places it in 1661, and that of his death in 1657. Another record, cited by Farmer in his
See
"Il me dit que je me donnois des airs qui ne m'appartenoient pas, en me portant le poing au nez. Je vous avoue, Monsieur, que je pensai oublier qu'il étoit prêtre, et que je vis le moment où j'allois luy démonter la mâchoire; mais, Dieu merci, je me contentai de le prendre par le bras et de le pousser dehors, avec ordre de n'y plus rentrer." Margry, v. (author's edition), Introduction, civ. This introduction, with other editorial matter, is omitted in the edition of M. Margry's valuable collection, printed under a vote of the American Congress.
See "Count Frontenac," 440.
