The Conspiracy of Pontiac and the Indian War after the Conquest of Canada. Francis ParkmanЧитать онлайн книгу.
through the air like meteors, shedding pestilence and death throughout the land. A great horned serpent rose from Lake Ontario; and only the thunder-bolts of the skies could stay his ravages, and drive him back to his native deeps. The skeletons of men, victims of some monster of the forest, were seen swimming in the Lake of Teungktoo; and around the Seneca village on the Hill of Genundewah, a two-headed serpent coiled himself, of size so monstrous that the wretched people were unable to ascend his scaly sides, and perished in multitudes by his pestilential breath. Mortally wounded at length by the magic arrow of a child, he rolled down the steep, sweeping away the forest with his writhings, and plunging into the lake below, where he lashed the black waters till they boiled with blood and foam, and at length, exhausted with his agony, sank, and perished at the bottom. Under the Falls of Niagara dwelt the Spirit of the Thunder, with his brood of giant sons; and the Iroquois trembled in their villages when, amid the blackening shadows of the storm, they heard his deep shout roll along the firmament.
The energy of fancy, whence these barbarous creations drew their birth, displayed itself, at a later period, in that peculiar eloquence which the wild democracy of the Iroquois tended to call forth, and to which the mountain and the forest, the torrent and the storm, lent their stores of noble imagery. That to this imaginative vigor was joined mental power of a different stamp, is witnessed by the caustic irony of Garangula and Sagoyewatha, and no less by the subtle policy, sagacious as it was treacherous, which marked the dealings of the Iroquois with surrounding tribes.[15]
With all this mental superiority, the arts of life among them had not emerged from their primitive rudeness; and their coarse pottery, their spear and arrow heads of stone, were in no way superior to those of many other tribes. Their agriculture deserves a higher praise. In 1696, the invading army of Count Frontenac found the maize fields extending a league and a half or two leagues from their villages; and, in 1779, the troops of General Sullivan were filled with amazement at their abundant stores of corn, beans, and squashes, and at the old apple orchards which grew around their settlements.
Their dwellings and works of defence were far from contemptible, either in their dimensions or in their structure; and though by the several attacks of the French, and especially by the invasion of De Nonville, in 1687, and of Frontenac, nine years later, their fortified towns were levelled to the earth, never again to reappear; yet, in the works of Champlain and other early writers we find abundant evidence of their pristine condition. Along the banks of the Mohawk, among the hills and hollows of Onondaga, in the forests of Oneida and Cayuga, on the romantic shores of Seneca Lake and the rich borders of the Genesee, surrounded by waving maize fields, and encircled from afar by the green margin of the forest, stood the ancient strongholds of the confederacy. The clustering dwellings were encompassed by palisades, in single, double, or triple rows, pierced with loopholes, furnished with platforms within, for the convenience of the defenders, with magazines of stones to hurl upon the heads of the enemy, and with water conductors to extinguish any fire which might be kindled from without.[16]
The area which these defences enclosed was often several acres in extent, and the dwellings, ranged in order within, were sometimes more than a hundred feet in length. Posts, firmly driven into the ground, with an intervening framework of poles, formed the basis of the structure; and its sides and arched roof were closely covered with layers of elm bark. Each of the larger dwellings contained several distinct families, whose separate fires were built along the central space, while compartments on each side, like the stalls of a stable, afforded some degree of privacy. Here, rude couches were prepared, and bear and deer skins spread; while above, the ripened ears of maize, suspended in rows, formed a golden tapestry.[17]
In the long evenings of midwinter, when in the wilderness without the trees cracked with biting cold, and the forest paths were clogged with snow, then, around the lodge-fires of the Iroquois, warriors, squaws, and restless naked children were clustered in social groups, each dark face brightening in the fickle fire-light, while, with jest and laugh, the pipe passed round from hand to hand. Perhaps some shrivelled old warrior, the story-teller of the tribe, recounted to attentive ears the deeds of ancient heroism, legends of spirits and monsters, or tales of witches and vampires—superstitions not less rife among this all-believing race, than among the nations of the transatlantic world.
The life of the Iroquois, though void of those multiplying phases which vary the routine of civilized existence, was one of sharp excitement and sudden contrast. The chase, the warpath, the dance, the festival, the game of hazard, the race of political ambition, all had their votaries. When the assembled sachems had resolved on war against some foreign tribe, and when, from their great council-house of bark, in the Valley of Onondaga, their messengers had gone forth to invite the warriors to arms, then from east to west, through the farthest bounds of the confederacy, a thousand warlike hearts caught up the summons. With fasting and praying, and consulting dreams and omens, with invoking the war-god, and dancing the war-dance, the warriors sought to insure the triumph of their arms, and then, their rites concluded, they began their stealthy progress through the devious pathways of the forest. For days and weeks, in anxious expectation, the villagers awaited the result. And now, as evening closed, a shrill, wild cry, pealing from afar, over the darkening forest, proclaimed the return of the victorious warriors. The village was alive with sudden commotion, and snatching sticks and stones, knives and hatchets, men, women, and children, yelling like fiends let loose, swarmed out of the narrow portal, to visit upon the captives a foretaste of the deadlier torments in store for them. The black arches of the forest glowed with the fires of death, and with brandished torch and firebrand the frenzied multitude closed around their victim. The pen shrinks to write, the heart sickens to conceive, the fierceness of his agony, yet still, amid the din of his tormentors, rose his clear voice of scorn and defiance. The work was done, the blackened trunk was flung to the dogs, and, with clamorous shouts and hootings, the murderers sought to drive away the spirit of their victim.[18]
The Iroquois reckoned these barbarities among their most exquisite enjoyments, and yet they had other sources of pleasure, which made up in frequency and in innocence what they lacked in intensity. Each passing season had its feasts and dances, often mingling religion with social pastime. The young had their frolics and merry-makings, and the old had their no less frequent councils, where conversation and laughter alternated with grave deliberations for the public weal. There were also stated periods marked by the recurrence of momentous ceremonies, in which the whole community took part—the mystic sacrifice of the dogs, the orgies of the dream feast, and the loathsome festival of the exhumation of the dead. Yet in the intervals of war and hunting, these resources would often fail; and, while the women were toiling in the cornfields, the lazy warriors beguiled the hours with smoking or sleeping, with gambling or gallantry.[19]
If we seek for a single trait preëminently characteristic of the Iroquois, we shall find it in that boundless pride which impelled them to style themselves, not inaptly as regards their own race, “the men surpassing all others.”[20] “Must I,” exclaimed one of their great warriors, as he fell wounded among a crowd of Algonquins—“must I, who have made the whole earth tremble, now die by the hands of children?” Their power kept pace with their pride. Their war-parties roamed over half America, and their name was a terror from the Atlantic to the Mississippi; but, when we ask the numerical strength of the dreaded confederacy, when we discover that, in the days of their greatest triumphs, their united cantons could not have mustered four thousand warriors, we stand amazed at the folly and dissension which left so vast a region the prey of a handful of bold marauders. Of the cities and villages now so thickly scattered over the lost domain of the Iroquois, a single one might boast a more numerous population than all the five united tribes.[21]
From this remarkable people, who with all the ferocity of their race blended heroic virtues and marked endowments of intellect, I pass to other members of the same great family, whose different fortunes may perhaps be ascribed rather to the force of circumstance, than to any intrinsic inferiority.
The peninsula between the Lakes Huron, Erie, and Ontario was occupied by two distinct peoples, speaking dialects of the Iroquois tongue. The Hurons or Wyandots, including the tribe called by the French the Dionondadies, or Tobacco Nation,[22] dwelt among the forests which bordered the eastern shores of the fresh-water