Montcalm and Wolfe: The Riveting Story of the Heroes of the French & Indian War (12 page)

“It will be the missionaries who will manage all the negotiation, and direct the movements of the savages, who are in excellent hands, as the Reverend Father Germain and Monsieur l’Abbé Le Loutre are very capable of making the most of them, and using them to the greatest advantage for our interests. They will manage their intrigue in such a way as not to appear in it.”

La Jonquière then recounts the good results which he expects from these measures: first, the English will be prevented from making any new settlements; secondly, we shall gradually get the Acadians out of their hands; and lastly, they will be so discouraged by constant Indian attacks that they will renounce their pretensions to the parts of the country belonging to the King of France. “I feel, Monseigneur,”—thus the Governor concludes his despatch,—“all the delicacy of this negotiation; be assured that I will conduct it with such precaution that the English will not be able to say that my orders had any part in it.”
¹

He kept his word, and so did the missionaries. The Indians gave great trouble on the outskirts of Halifax, and murdered many harmless settlers; yet the English authorities did not at first suspect that they were hounded on by their priests, under the direction of the Governor of Canada, and with the privity of the Minister at Versailles. More than this; for, looking across the sea, we find royalty itself lending its august countenance to the machination. Among the letters read before the King in his cabinet in May, 1750, was one from Desherbiers, then commanding at Louisbourg, saying that he was advising the Acadians not to take the oath of allegiance to the King of England; another from Le Loutre, declaring that he and Father Germain were consulting together how to disgust the English with their enterprise of Halifax; and a third from the Intendant, Bigot, announcing that Le Loutre was using the Indians to harass the new settlement, and that he himself was sending them powder, lead, and merchandise, “to confirm them in their good designs.”
²

To this the Minister replies in a letter to Desherbiers: “His Majesty is well satisfied with all you have done to thwart the English in their new establishment. If the dispositions of the savages are such as they seem, there is reason to hope that in the course of the winter they will succeed in so harassing the settlers that some of them will become disheartened.” Desherbiers is then told that His Majesty desires him to aid English deserters in escaping from Halifax.
³
Supplies for the Indians are also promised; and he is informed that twelve medals are sent him by the frigate “La Mutine,” to be given to the chiefs who shall most distinguish themselves. In another letter Desherbiers is enjoined to treat the English authorities with great politeness.
⁴

When Count Raymond took command at Louisbourg, he was instructed, under the royal hand, to give particular attention to the affairs of Acadia, especially in two points,—the management of the Indians, and the encouraging of Acadian emigration to countries under French rule. “His Majesty,” says the document, “has already remarked that the savages have been most favorably disposed. It is of the utmost importance that no means be neglected to keep them so. The missionaries among them are in a better position than anybody to contribute to this end, and His Majesty has reason to be satisfied with the pains they take therein. The Sieur de Raymond will excite these missionaries not to slacken their efforts; but he will warn them at the same time so to contain their zeal as not to compromise themselves with the English, and give just occasion of complaint.”
¹
That is, the King orders his representative to encourage the missionaries in instigating their flocks to butcher English settlers, but to see that they take care not to be found out. The injunction was hardly needed. “Monsieur Desherbiers,” says a letter of earlier date, “has engaged Abbé Le Loutre to distribute the usual presents among the savages, and Monsieur Bigot has placed in his hands an additional gift of cloth, blankets, powder, and ball, to be given them in case they harass the English at Halifax. This missionary is to induce them to do so.”
²
In spite of these efforts, the Indians began to relent in their hostilities; and when Longueuil became provisional governor of Canada, he complained to the Minister that it was very difficult to prevent them from making peace with the English, though Father Germain was doing his best to keep them on the war-path.
³
La Jonquière, too, had done his best, even to the point of departing from his original policy of allowing no soldier or Acadian to take part with them. He had sent a body of troops under La Corne, an able partisan officer, to watch the English frontier; and in the same vessel was sent a supply of “merchandise, guns, and munitions for the savages and the Acadians who may take up arms with them; and the whole is sent under pretext of trading in furs with the savages.”
⁴
On another occasion La Jonquière wrote: “In order that the savages may do their part courageously, a few Acadians, dressed and painted in their way, could join them to strike the English. I cannot help consenting to what these savages do, because we have our hands tied [
by the peace
], and so can do nothing ourselves. Besides, I do not think that any inconvenience will come of letting the Acadians mingle among them, because if they [
the Acadians
] are captured, we shall say that they acted of their own accord.”
⁵
In other words, he will encourage them to break the peace; and then, by means of a falsehood, have them punished as felons. Many disguised Acadians did in fact join the Indian war-parties; and their doing so was no secret to the English. “What we call here an Indian war,” wrote Hopson, successor of Cornwallis, “is no other than a pretence for the French to commit hostilities on His Majesty’s subjects.”

At length the Indians made peace, or pretended to do so. The chief of Le Loutre’s mission, who called himself Major Jean-Baptiste Cope, came to Halifax with a deputation of his tribe, and they all affixed their totems to a solemn treaty. In the next summer they returned with ninety or a hundred warriors, were well entertained, presented with gifts, and sent homeward in a schooner. On the way they seized the vessel and murdered the crew. This is told by Prévost, intendant at Louisbourg, who does not say that French instigation had any part in the treachery.
¹
It is nevertheless certain that the Indians were paid for this or some contemporary murder; for Prévost, writing just four weeks later, says: “Last month the savages took eighteen English scalps, and Monsieur Le Loutre was obliged to pay them eighteen hundred livres, Acadian money, which I have reimbursed him.”
²

From the first, the services of this zealous missionary had been beyond price. Prévost testifies that, though Cornwallis does his best to induce the Acadians to swear fidelity to King George, Le Loutre keeps them in allegiance to King Louis, and threatens to set his Indians upon them unless they declare against the English. “I have already,” adds Prévost, “paid him 11,183 livres for his daily expenses; and I never cease advising him to be as economical as possible, and always to take care not to compromise himself with the English Government.”
³
In consequence of “good service to religion and the state,” Le Loutre received a pension of eight hundred livres, as did also Maillard, his brother missionary on Cape Breton. “The fear is,” writes the Colonial Minister to the Governor of Louisbourg, “that their zeal may carry them too far. Excite them to keep the Indians in our interest, but do not let them compromise us. Act always so as to make the English appear as aggressors.”
⁴

All the Acadian clergy, in one degree or another, seem to have used their influence to prevent the inhabitants from taking the oath, and to persuade them that they were still French subjects. Some were noisy, turbulent, and defiant; others were too tranquil to please the officers of the Crown. A missionary at Annapolis is mentioned as old, and therefore inefficient; while the curé at Grand Pré, also an elderly man, was too much inclined to confine himself to his spiritual functions. It is everywhere apparent that those who chose these priests, and sent them as missionaries into a British province, expected them to act as enemies of the British Crown. The maxim is often repeated that duty to religion is inseparable from duty to the King of France. The Bishop of Quebec desired the Abbé de l’Isle-Dieu to represent to the Court the need of more missionaries to keep the Acadians Catholic and French; but, he adds, there is danger that they (the missionaries) will be required to take an oath to do nothing contrary to the interests of the King of Great Britain.
¹
It is a wonder that such a pledge was not always demanded. It was exacted in a few cases, notably in that of Girard, priest at Cobequid, who, on charges of instigating his flock to disaffection, had been sent prisoner to Halifax, but released on taking an oath in the above terms. Thereupon he wrote to Longueuil at Quebec that his parishioners wanted to submit to the English, and that he, having sworn to be true to the British King, could not prevent them. “Though I don’t pretend to be a casuist,” writes Longueuil, “I could not help answering him that he is not obliged to keep such an oath, and that he ought to labor in all zeal to preserve and increase the number of the faithful.” Girard, to his credit, preferred to leave the colony, and retired to Isle St. Jean.
²

Cornwallis soon discovered to what extent the clergy stirred their flocks to revolt; and he wrote angrily to the Bishop of Quebec: “Was it you who sent Le Loutre as a missionary to the Micmacs? and is it for their good that he excites these wretches to practise their cruelties against those who have shown them every kindness? The conduct of the priests of Acadia has been such that by command of His Majesty I have published an Order declaring that if any one of them presumes to exercise his functions without my express permission he shall be dealt with according to the laws of England.”
³

The English, bound by treaty to allow the Acadians the exercise of their religion, at length conceived the idea of replacing the French priests by others to be named by the Pope at the request of the British Government. This, becoming known to the French, greatly alarmed them, and the Intendant at Louisbourg wrote to the Minister that the matter required serious attention.
⁴
It threatened, in fact, to rob them of their chief agents of intrigue; but their alarm proved needless, as the plan was not carried into execution.

The French officials would have been better pleased had the conduct of Cornwallis been such as to aid their efforts to alienate the Acadians; and one writer, while confessing the “favorable treatment” of the English towards the inhabitants, denounces it as a snare.
⁵
If so, it was a snare intended simply to reconcile them to English rule. Nor was it without effect. “We must give up altogether
the idea of an insurrection in Acadia,” writes an officer of Cape Breton. “The Acadians cannot be trusted; they are controlled by fear of the Indians, which leads them to breathe French sentiments, even when their inclinations are English. They will yield to their interests; and the English will make it impossible that they should either hurt them or serve us, unless we take measures different from those we have hitherto pursued.”
¹

During all this time, constant efforts were made to stimulate Acadian emigration to French territory, and thus to strengthen the French frontier. In this work the chief agent was Le Loutre. “This priest,” says a French writer of the time, “urged the people of Les Mines, Port Royal [
Annapolis
], and other places, to come and join the French, and promised to all, in the name of the Governor, to settle and support them for three years, and even indemnify them for any losses they might incur; threatening if they did not do as he advised, to abandon them, deprive them of their priests, have their wives and children carried off, and their property laid waste by the Indians.”
²
Some passed over the isthmus to the shores of the gulf, and others made their way to the Strait of Canseau. Vessels were provided to convey them, in the one case to Isle St. Jean, now Prince Edward Island, and in the other to Isle Royale, called by the English, Cape Breton. Some were eager to go; some went with reluctance; some would scarcely be persuaded to go at all. “They leave their homes with great regret,” reports the Governor of Isle St. Jean, speaking of the people of Cobequid, “and they began to move their luggage only when the savages compelled them.”
³
These savages were the flock of Abbé Le Loutre, who was on the spot to direct the emigration. Two thousand Acadians are reported to have left the peninsula before the end of 1751, and many more followed within the next two years. Nothing could exceed the misery of a great part of these emigrants, who had left perforce most of their effects behind. They became disheartened and apathetic. The Intendant at Louisbourg says that they will not take the trouble to clear the land, and that some of them live, like Indians, under huts of spruce-branches.
⁴
The Governor of Isle St. Jean declares that they are dying of hunger.
⁵
Girard, the priest who had withdrawn to this island rather than break his oath to the English, writes: “Many of them cannot protect themselves day or night from the severity of the cold. Most of the children are entirely naked; and when I go into a house they are all crouched in the ashes, close to the fire. They run off and hide themselves, without shoes, stockings, or shirts. They are not all reduced to this extremity but nearly all are in want.”
⁶
Mortality among them was great, and would have been greater but for rations supplied by the French Government.