Life on The Mississippi (5 page)

The world and the books are so accustomed to use, and overuse, the word “new” in connection with our country, that we early get and permanently retain the impression that there is nothing old about it. We do of course know that there are several comparatively old dates in American history, but the mere figures convey to our minds no just idea, no distinct realization, of the stretch of time which they represent. To say that De Soto, the first white man who ever saw the Mississippi River, saw it in 1542, is a remark which states a fact without interpreting it: it is something like giving the dimensions of a sunset by astronomical measurements, and cataloging the colors by their scientific names—as a result, you get the bald fact of the sunset, but you don’t see the sunset. It would have been better to paint a picture of it

The date 1542, standing by itself, means little or nothing to us; but when one groups a few neighboring historical dates and facts around it, he adds perspective and color, and then realizes that this is one of the American dates which is quite respectable for age.

For instance, when the Mississippi was first seen by a white man, less than a quarter of a century had elapsed since Francis I.’s defeat at Pavia; the death of Raphael; the death of Bayard,
sans peur et sans reproche
; the driving out of the Knights-Hospitallers from Rhodes by the Turks; and the placarding of the Ninety-Five Propositions—the act which began the Reformation. When De Soto took his glimpse of the river, Ignatius Loyola was an obscure name; the order of the Jesuits was not yet a year old; Michelangelo’s paint was not yet dry on the Last Judgment in the Sistine Chapel; Mary Queen of Scots was not yet born, but would be before the year closed. Catherine de Medici was a child; Elizabeth of England was not yet in her teens; Calvin, Benvenuto Cellini, and the Emperor Charles V were at the top of their fame, and each was manufacturing history after his own peculiar fashion; Margaret of Navarre was writing the
Heptameron
and some religious books—the first survives, the others are forgotten, wit and indelicacy being sometimes better literature-preservers than holiness; lax court morals and the absurd chivalry business were in full feather, and the joust and the tournament were the frequent pastime of titled fine gentlemen who could fight better than they could spell, while religion was the passion of their ladies, and the classifying their offspring into children of full rank and children by brevet their pastime. In fact, all around, religion was in a peculiarly blooming condition: the Council of Trent was being called; the Spanish Inquisition was roasting, and racking, and burning with a free hand; elsewhere on the continent the nations were being persuaded to holy living by the sword and fire; in England, Henry VIII had suppressed the monasteries, burned Fisher and another bishop or two, and was getting his English reformation and his harem effectively started. When De Soto stood on the banks of the Mississippi, it was still two years before Luther’s death; eleven years before the burning of Servetus; thirty years before the St. Bartholomew slaughter; Rabelais was not yet published;
Don Quixote
was not yet written; Shakespeare was not yet born; a hundred long years must still elapse before Englishmen would hear the name of Oliver Cromwell.

Unquestionably the discovery of the Mississippi is a datable fact which considerably mellows and modifies the shiny newness of our country, and gives her a most respectable outside aspect of rustiness and antiquity.

De Soto merely glimpsed the river, then died and was buried in it by his priests and soldiers. One would expect the priests and the soldiers to multiply the river’s dimensions by ten—the Spanish custom of the day—and thus move other adventurers to go at once and explore it. On the contrary, their narratives when they reached home did not excite that amount of curiosity. The Mississippi was left unvisited by whites during a term of years which seems incredible in our energetic days. One may “sense” the interval to his mind, after a fashion, by dividing it up in this way: After De Soto glimpsed the river, a fraction short of a quarter of a century elapsed, and then Shakespeare was born; lived a trifle more than half a century, then died; and when he had been in his grave considerably more than half a century, the
second
white man saw the Mississippi. In our day we don’t allow a hundred and thirty years to elapse between glimpses of a marvel. If somebody should discover a creek in the county next to the one that the North Pole is in, Europe and America would start fifteen costly expeditions thither: one to explore the creek, and the other fourteen to hunt for each other.

For more than a hundred and fifty years there had been white settlements on our Atlantic coasts. These people were in intimate communication with the Indians: in the south the Spaniards were robbing, slaughtering, enslaving, and converting them; higher up, the English were trading beads and blankets to them for a consideration, and throwing in civilization and whisky, “for lagniappe”;
¹
and in Canada the French were schooling them in a rudimentary way, missionarying among them, and drawing whole populations of them at a time to Quebec, and later to Montreal, to buy furs of them. Necessarily, then, these various clusters of whites must have heard of the great river of the far west; and indeed, they did hear of it vaguely—so vaguely and indefinitely that its course, proportions, and locality were hardly even guessable. The mere mysteriousness of the matter ought to have fired curiosity and compelled exploration; but this did not occur. Apparently nobody happened to want such a river, nobody needed it, nobody was curious about it; so, for a century and a half the Mississippi remained out of the market and undisturbed. When De Soto found it, he was not hunting for a river, and had no present occasion for one; consequently he did not value it or even take any particular notice of it.

But at last La Salle the Frenchman conceived the idea of seeking out that river and exploring it. It always happens that when a man seizes upon a neglected and important idea, people inflamed with the same notion crop up all around. It happened so in this instance.

Naturally the question suggests itself, Why did these people want the river now when nobody had wanted it in the five preceding generations? Apparently it was because at this late day they thought they had discovered a way to make it useful; for it had come to be believed that the Mississippi emptied into the Gulf of California, and therefore afforded a short cut from Canada to China. Previously the supposition had been that it emptied into the Atlantic, or Sea of Virginia.

La Salle himself sued for certain high privileges, and they were graciously accorded him by Louis XIV of inflated memory. Chief among them was the privilege to explore far and wide, and build forts, and stake out continents, and hand the same over to the king, and pay the expenses himself; receiving, in return, some little advantages of one sort or another; among them the monopoly of buffalo hides. He spent several years and about all of his money in making perilous and painful trips between Montreal and a fort which he had built on the Illinois, before he at last succeeded in getting his expedition in such a shape that he could strike for the Mississippi.

And meantime other parties had had better fortune. In 1673 Joliet the merchant, and Marquette the priest, crossed the country and reached the banks of the Mississippi. They went by way of the Great Lakes; and from Green Bay, in canoes, by way of Fox River and the Wisconsin. Marquette had solemnly contracted, on the feast of the Immaculate Conception, that if the Virgin would permit him to discover the great river, he would name it Conception, in her honor. He kept his word. In that day, all explorers traveled with an outfit of priests. De Soto had twenty-four with him. La Salle had several, also. The expeditions were often out of meat, and scant of clothes, but they always had the furniture and other requisites for the mass; they were always prepared, as one of the quaint chroniclers of the time phrased it, to “explain hell to the salvages.”

On the 17th of June, 1673, the canoes of Joliet and Marquette and their five subordinates reached the junction of the Wisconsin with the Mississippi. Mr. Parkman says: “Before them a wide and rapid current coursed athwart their way, by the foot of lofty heights wrapped thick in forests.” He continues: “Turning southward, they paddled down the stream, through a solitude unrelieved by the faintest trace of man.”

A big catfish collided with Marquette’s canoe, and startled him; and reasonably enough, for he had been warned by the Indians that he was on a foolhardy journey, and even a fatal one, for the river contained a demon “whose roar could be heard at a great distance, and who would engulf them in the abyss where he dwelt.” I have seen a Mississippi catfish that was more than six feet long and weighed two hundred and fifty pounds; and if Marquette’s fish was the fellow to that one, he had a fair right to think the river’s roaring demon was come.

“At length the buffalo began to appear, grazing in herds on the great prairies which then bordered the river; and Marquette describes the fierce and stupid look of the old bulls as they stared at the intruders through the tangled mane which nearly blinded them.”

The voyagers moved cautiously: “Landed at night and made a fire to cook their evening meal; then extinguished it, embarked again, paddled some way farther, and anchored in the stream, keeping a man on the watch till morning.”

They did this day after day and night after night; and at the end of two weeks they had not seen a human being. The river was an awful solitude, then. And it is now, over most of its stretch.

But at the close of the fortnight they one day came upon the footprints of men in the mud of the western bank—a Robinson Crusoe experience which carries an electric shiver with it yet, when one stumbles on it in print. They had been warned that the river Indians were as ferocious and pitiless as the river demon, and destroyed all comers without waiting for provocation; but no matter, Joliet and Marquette struck into the country to hunt up the proprietors of the tracks. They found them, by and by, and were hospitably received and well treated—if to be received by an Indian chief who has taken off his last rag in order to appear at his level best is to be received hospitably; and if to be treated abundantly to fish, porridge, and other game, including dog, and have these things forked into one’s mouth by the ungloved fingers of Indians is to be well treated. In the morning the chief and six hundred of his tribesmen escorted the Frenchmen to the river and bade them a friendly farewell.

On the rocks above the present city of Alton they found some rude and fantastic Indian paintings, which they describe. A short distance below “a torrent of yellow mud rushed furiously athwart the calm blue current of the Mississippi, boiling and surging and sweeping in its course logs, branches, and uprooted trees.” This was the mouth of the Missouri, “that savage river,” which “descending from its mad career through a vast unknown of barbarism, poured its turbid floods into the bosom of its gentle sister.”

By and by they passed the mouth of the Ohio; they passed canebrakes; they fought mosquitoes; they floated along, day after day, through the deep silence and loneliness of the river, drowsing in the scant shade of makeshift awnings, and broiling with the heat; they encountered and exchanged civilities with another party of Indians; and at last they reached the mouth of the Arkansas (about a month out from their starting point), where a tribe of war-whooping savages swarmed out to meet and murder them; but they appealed to the Virgin for help; so in place of a fight there was a feast, and plenty of pleasant palaver and folderol.

They had proved to their satisfaction that the Mississippi did not empty into the Gulf of California, or into the Atlantic. They believed it emptied into the Gulf of Mexico. They turned back, now, and carried their great news to Canada.

But belief is not proof. It was reserved for La Salle to furnish the proof. He was provokingly delayed, by one misfortune after another, but at last got his expedition under way at the end of the year 1681. In the dead of winter he and Henri de Tonty, son of Lorenzo Tonty, who invented the tontine, his lieutenant, started down the Illinois with a following of eighteen Indians brought from New England, and twenty-three Frenchmen. They moved in procession down the surface of the frozen river, on foot, and dragging their canoes after them on sledges.

At Peoria Lake they struck open water, and paddled thence to the Mississippi and turned their prows southward. They plowed through the fields of floating ice, past the mouth of the Missouri; past the mouth of the Ohio, by and by; “and, gliding by the wastes of bordering swamp, landed on the 24th of February near the Third Chickasaw Bluffs,” where they halted and built Fort Prudhomme.

“Again,” says Mr. Parkman, “they embarked; and with every stage of their adventurous progress, the mystery of this vast new world was more and more unveiled. More and more they entered the realms of spring. The hazy sunlight, the warm and drowsy air, the tender foliage, the opening flowers, betokened the reviving life of nature.”

Day by day they floated down the great bends, in the shadow of the dense forests, and in time arrived at the mouth of the Arkansas. First, they were greeted by the natives of this locality as Marquette had before been greeted by them—with the booming of the war drum and the flourish of arms. The Virgin composed the difficulty in Marquette’s case; the pipe of peace did the same office for La Salle. The white man and the red man struck hands and entertained each other during three days. Then, to the admiration of the savages, La Salle set up a cross with the arms of France on it, and took possession of the whole country for the king—the cool fashion of the time—while the priest piously consecrated the robbery with a hymn. The priest explained the mysteries of the faith “by signs,” for the saving of the savages; thus compensating them with possible possessions in Heaven for the certain ones on earth which they had just been robbed of. And also, by signs, La Salle drew from these simple children of the forest acknowledgments of fealty to Louis the Putrid, over the water. Nobody smiled at these colossal ironies.