THE OHIO VALLEY-GREAT LAKES ETHNOHISTORY
ARCHIVES: THE MIAMI COLLECTION
It is noted that the following work from the Miami Archives should be read and
considered within the historical context in which it was composed and printed.
The opinions expressed and the language used do not reflect the opinions or
standards of the Glenn A. Black Laboratory of Archaeology, but are, rather,
indicative of thought in that historical moment during which the document was
published.
History of the Savage Peoples who are
Allies of New France
La Potherie: from his Histoire de
l'Amerique septrionale, Paris 1753
Blair ed: Indian Tribes of the Upper Great Lakes Region, Volume II, pp. 73-78.
Chapter XX
(p. 73)
"Quiet was restored by the good management of Sieru Perrot, who returned to his establishment. He related to the Maskoutechs, who came to meet him, all that he had accomplished among the Nadouaissioux in favor of (p. 74) them and their allies; and compelled them to settle, with the Kikabous, at a place two days; journey from him near a Miami village -- in order that, if the Nadouaissioux shoul happen to break their promise, these tribes might be able to resist them. They sent a band of forty warriors against the Iroquois, and brought back twelve of their scalps.
"The French discovered the mine of lead, which they found in great abundance; but it was difficult to obtain the ore, since the mine lies between two masses of rock -- which can, however, be cut away. The ore is almost free from impurities, and melts easily; it diminishes by a half, when placed over the fire, but if put into a furnace the slag would be only one- fourth.
"The Outaouaks, seeing that all was quiet among the tribes of th south, rightly judged that now they could easily carry fire and sword among those peoples. The alliance which they desired to contract with the Iroquois continually possessed their minds; and however great the ascendancy that the Jesuits had gained over them or the skill with which Monsieru de Louvigni managed them, in order to keep them in submission to Monsieru de Frontenac's orders, nothing could prevail over their caprice. They left Michilimakinak, to the number of three hundred, and formed two war-parties; one was to join the Islinois against the Ozages and the Kancas, and the other was to disperse into the country of the Nadouaissioux. Their course of conduct could only be deterimental to the interests of the French colony, which would thus be prevented from receiving general aid from all the southern tribes against the Iroquois. When they had arrived at the Bay des Puans, they could not refrain from shouting that they found in their road a very precipitous place, which they did not believe they (p. 75) could scale or overturn. "There is Metaminens," they said, "who is going to stretch our legs of iron, and will compel us to retrace our steps; but let us make an effort, and perhaps we shall get over them." They remembered that he had restrained them at Michilmakinak when they, after the raid of the Iroquois upon the island of Montreal, declared themselves against the French. Their fear that he would exasperate the minds of certain tribes in that region made them speak thus. Monsieru de Louvigni had taken the precaution to inform them that Perrot had pledged the Outagamis to our cause, and knew that he could accomplish a great deal in circumstances of such importance. Perrot was prudent enough to say nothing to the Outaouaks, about their enterprise; he only inquired from some of the war-chiefs if they had not some letters from Michilimakinak to give him. They told him that they had none, and that they were going to seek for the bones of their dead among the Nadouaissioux, hoping that he would consent to their project, as the Jesuit fathers and Monsieru de Louvigni had done. He treated them very affably, and had them smoke a pipe, without saying anything to them of other matters. Some one privately gave him the name of the chief who had hidden one of his letters; Perrot went to see this chief at night, and demanded why he had not given him the letter. "Dost thou not suppose," he said to him, "that the Spirit who has made writing will be angry with thee for having robbed me? Thou art going to war; art thou immortal?" The chief was, of course, somewhat surprised, imagining that the other had had some revelations in regard to the letter; he restored it to Perrot, and on the next day asked him to tell what he had read therein. The substance of it was that he positivley must restrain the Outaouaks; or, if he could not do that, he must render them objects of suspicion to the Outagamis. The chief of the Puans was extremely friendly to the French, to whom he offered any service that he could render; he was thoroughly convinced that if the Outaouaks should advance, all the other nations would undoubtedly follow them, and that an army of two thousand warriors would be formed. All the prominent men of that tribe desired to hear the speech that Perrot was going to deliver to them; and it was in the following manner that he addressed them, holding his calumet in his hand, and having at his feet twelve brasses of tobacco: "Cinagots, Outaouaks, and you other warriors, I am astonished that, after having promised me last year that you would have no other will than Onontio's, you should tarnish his glory by depriving him of the forces that I have with much labor obtained for him. How is this? You who are his children are the first to revolt against him. I come from a country where I have hung up a bright sun, to give light to all the tribes that I have seen -- who now leave their families in quiet, without fearing any storms, while warriors are seeking to avenge the bones of their dead among the Iroquois; but you are trying to raise douds there which will give birth to thunder-bolts and lightnings, in order to strike them, and perhaps to destroy even us. I love peace in my country; I have discovered this land, and Onotio has given the charge of it to me; and he has promised me all his young men to punish those who undertake to stain with blood. You are my brothers; I ask from you repose. If you are going to war against the Nadouaissioux, go by way of Chagouamigon, [see footnote 28] on Lake Superior, where you have (p. 77) already begun war with them. What will Onontio say when he learns of the measures that you are taking to deprive him of the aid that he is expecting from you, and from his other children, whom you are trying to seduce. You have forgotten, that you ancestors in former days used earthen pots, stone hatchets and knives, and bows; and you will be obliged to use them again, if Onotio abvandons you. What will become of you if he has maintained it against nations far stronger than you. Know that he is the master of peace, when he so wills; the Iroquois are asking it from him, and it would be made if he did not fear that you would be made its victims, and that the enemy would pour out upon you his vengeance, to satisfy the shades of the many families that he has sacrificed on your account. With what excuses will you defend yourselves before him from all the charges that will be made against you? Cease this hostile advance which he forbids to you. I do not wash the blackened countenances of your warriors; I do not take away the war-club or the bow that I gave you on Onontio's behalf; but I recommend to you to employ them against the Iroquois, and not against other peoples. If you transgress his orders, you may be sure that the Spirit who made all, who is master of life and death, is for him; and that he knows well how to punish your disobedience if you do not agree to my demands." He lighted his calumet, and, throwing to them the twelve brasses of tobacco, continued: "Let us smoke together; if you wish to be children of Onotio, here is (p. 78) his calumet. I shall not fail to inform him of those who choose to set him at naught."
"He presented it to them, but there was one war-chief who refused it;the insult, however, was more propitious than Perrot had expected. The Puans, seeing that the only question now at issue was to appease this man, offered to him the calumet, and made him a present of six kettles, with two porcelain collars. The next day, they made a solemn feast for the Outaouaks, and sang the calumet to them. At the time when these three hundred warriors set out to return to Michilimakinak, a young warrior, with several of his comrades, left the troop, in order to continue their march against the Nadouaissioux. The Outaouaks, who had fully decided to forget all their resentment, were so offended at this proceeding that they threw all the baggage of these men into the river, and dragged their canoe more than a hundred paces up on the land."
[return to Great Lakes-
Ohio Valley Archives Menu]
[return to Glenn A. Black
Laboratory of Archaeology List of Publications]
[return to Glenn A. Black
Laboratory of Archaeology Home]
Last updated: 13 December 2000
URL: http://www.gbl.indiana.edu/home.html
Comments: webmaster@www.gbl.indiana.edu
Copyright 1996, Glenn Black Laboratory of Archaeology and The Trustees of
Indiana University