Kitabı oku: «France and England in N. America, Part III: The Discovery of the Great West», sayfa 15

On one occasion, Aquipaguetin killed a bear, and invited the chiefs and warriors to feast upon it. They accordingly assembled on a prairie, west of the river; and, the banquet over, they danced a "medicine-dance." They were all painted from head to foot, with their hair oiled, garnished with red and white feathers, and powdered with the down of birds. In this guise, they set their arms akimbo, and fell to stamping with such fury that the hard prairie was dented with the prints of their moccasons; while the chief's son, crying at the top of his throat, gave to each in turn the pipe of war. Meanwhile, the chief himself, singing in a loud and rueful voice, placed his hands on the heads of the three Frenchmen, and from time to time interrupted his music to utter a vehement harangue. Hennepin could not understand the words, but his heart sank as the conviction grew strong within him that these ceremonies tended to his destruction. It seems, however, that, after all the chief's efforts, his party was in the minority, the greater part being averse to either killing or robbing the three strangers. Every morning, at daybreak, an old warrior shouted the signal of departure; and the recumbent savages leaped up, manned their birchen fleet, and plied their paddles against the current, often without waiting to break their fast. Sometimes they stopped for a buffalo-hunt on the neighboring prairies; and there was no lack of provisions. They passed Lake Pepin, which Hennepin called the Lake of Tears, by reason of the howlings and lamentations here uttered over him by Aquipaguetin; and, nineteen days after his capture, landed near the site of St. Paul. The father's sorrows now began in earnest. The Indians broke his canoe to pieces, having first hidden their own among the alder-bushes. As they belonged to different bands and different villages, their mutual jealousy now overcame all their prudence, and each proceeded to claim his share of the captives and the booty. Happily, they made an amicable distribution, or it would have fared ill with the three Frenchmen; and each taking his share, not forgetting the priestly vestments of Hennepin, the splendor of which they could not sufficiently admire, they set out across the country for their villages, which lay towards the north, in the neighborhood of Lake Buade, now called Mille Lac.

Being, says Hennepin, exceedingly tall and active, they walked at a prodigious speed, insomuch that no European could long keep pace with them. Though the month of May had begun, there were frosts at night; and the marshes and ponds were glazed with ice, which cut the missionary's legs as he waded through. They swam the larger streams, and Hennepin nearly perished with cold as be emerged from the icy current. His two companions, who were smaller than he, and who could not swim, were carried over on the backs of the Indians. They showed, however, no little endurance; and he declares that he should have dropped by the way, but for their support. Seeing him disposed to lag, the Indians, to spur him on, set fire to the dry grass behind him, and then, taking him by the hands, ran forward with him to escape the flames. To add to his misery, he was nearly famished, as they gave him only a small piece of smoked meat, once a day, though it does not appear that they themselves fared better. On the fifth day, being by this time in extremity, he saw a crowd of squaws and children approaching over the prairie, and presently descried the bark lodges of an Indian town. The goal was reached. He was among the homes of the Sioux.

CHAPTER XIX. 1680, 1681. HENNEPIN AMONG THE SIOUX

SIGNS OP DANGER.—ADOPTION.—HENNEPIN AND HIS INDIAN RELATIVES.—THE HUNTING PARTY.—THE SIOUX CAMP.—FALLS OF ST. ANTHONY.—A VAGABOND FRIAR.—HIS ADVENTURES ON THE MISSISSIPPI.—GREYSOLON DU LHUT.—RETURN TO CIVILIZATION.

As Hennepin entered the village, he beheld a sight which caused him to invoke St. Anthony of Padua. In front of the lodges were certain stakes, to which were attached bundles of straw, intended, as he supposed, for burning him and his friends alive. His concern was redoubled when he saw the condition of the Picard Du Gay, whose hair and face had been painted with divers colors, and whose head was decorated with a tuft of white feathers. In this guise, he was entering the village, followed by a crowd of Sioux, who compelled him to sing and keep time to his own music by rattling a dried gourd containing a number of pebbles. The omens, indeed, were exceedingly threatening; for treatment like this was usually followed by the speedy immolation of the captive. Hennepin ascribes it to the effect of his invocations, that, being led into one of the lodges, among a throng of staring squaws and children, he and his companions were seated on the ground, and presented with large dishes of birch bark, containing a mess of wild rice boiled with dried whortleberries; a repast which he declares to have been the best that had fallen to his lot since the day of his captivity. [Footnote: The Sioux, or Dacotah, as they call themselves, were a numerous people, separated into three great divisions, which were again subdivided into bands. Those among whom Hennepin was a prisoner belonged to the division known as the Issanti, Issanyati, or, as he writes it, Issati, of which the principal band was the Meddewakantonwan. The other great divisions, the Yanktons and the Tintonwans, or Tetons, lived west of the Mississippi, extending beyond the Missouri, and ranging as far as the Rocky Mountains. The Issanti cultivated the soil, but the extreme western bands subsisted on the buffalo alone. The former had two kinds of dwelling,—the teepee or skin lodge, and the bark lodge. The teepee, which was used by all the Sioux, consists of a covering of dressed buffalo hide stretched on a conical stack of poles. The bark lodge was peculiar to the eastern Sioux, and examples of it might be seen until within a few years among the bands, on the St. Peter's. In its general character it was like the Huron and Iroquois houses, but was inferior in construction. It had a ridge roof framed of poles extending from the posts which formed the sides, and the whole was covered with elm-bark. The lodges in the villages to which Hennepin was conducted were probably of this kind.

The name Sioux is an abbreviation of Nadouessioux, an Ojibwa word meaning enemies. The Ojibwas used it to designate this people, and occasionally also the Iroquois, being at deadly war with both.

Rev. Stephen R. Riggs, for many years a missionary among the Issanti Sioux, says that this division consists of four distinct bands. They ceded all their lands east of the Mississippi to the United States in 1837, and lived on the St. Peter's till driven thence in consequence of the massacres of 1862, 1863. The Yankton Sioux consist of two bands, which are again subdivided. The Assiniboins, or Hohays, are an offshoot from the Yanktons, with whom they are now at war. The Titonwan or Teton Sioux, forming the most western division, and the largest, comprise seven bands, and are among the bravest and fiercest tenants of the prairie.

The earliest French writers estimate the total number of the Sioux at forty thousand. Mr. Riggs, in 1852, placed it at about twenty-five thousand. Lake many other Indian tribes, they seem practically incapable of civilization.]

This soothed his fears: but, as he allayed his famished appetite, he listened with anxious interest to the vehement jargon of the chiefs and warriors, who were disputing among themselves to whom the three captives should respectively belong; for it seems that, as far as related to them, the question of distribution had not yet been definitely settled. The debate ended in the assigning of Hennepin to his old enemy Aquipaguetin; who, however, far from persisting in his evil designs, adopted him on the spot as his son. The three companions must now part company. Du Gay, not yet quite reassured of his safety, hastened to confess himself to Hennepin, but Accau proved refractory and refused the offices of religion, which did not prevent the friar from embracing them both, as he says, with an extreme tenderness. Tired as he was, he was forced to set out with his self-styled father to his village, which was fortunately not far off. An unpleasant walk of a few miles through woods and marshes brought them to the borders of a sheet of water, apparently Lake Buade, where five of Aquipaguetin's wives received the party in three canoes, and ferried them to an island on which the village stood.

At the entrance of the chief's lodge, Hennepin was met by a decrepit old Indian, withered with age, who offered him the peace-pipe, and placed him on a bear-skin which was spread by the fire. Here, to relieve his fatigue, for he was well-nigh spent, a small boy anointed his limbs with the fat of a wild cat, supposed to be sovereign in these cases by reason of the great agility of that animal. His new father gave him a bark platter of fish, covered him with a buffalo robe, and showed him six or seven of his wives, who were thenceforth, he was told, to regard him as a son. The chief's household was numerous; and his allies and relations formed a considerable clan, of which the missionary found himself an involuntary member. He was scandalized when he saw one of his adopted brothers carrying on his back the bones of a deceased friend, wrapped in the chasuble of brocade which they had taken with other vestments from his box.

Seeing their new relative so enfeebled that he could scarcely stand, the Indians made for him one of their sweating baths, [Footnote: These baths consist of a small hut, covered closely with buffalo-skins, into which the patient and his friends enter, carefully closing every aperture. A pile of heated stones is placed in the middle, and water is poured upon them, raising a dense vapor. They are still, 1868, in use among the Sioux and some other tribes.] where they immersed him in steam three times a week; a process from, which he thinks he derived great benefit. His strength gradually returned, in spite of his meagre fare; for there was a dearth of food, and the squaws were less attentive to his wants than to those of their children. They respected him, however, as a person endowed with occult powers, and stood in no little awe of a pocket compass which he had with him, as well as of a small metal pot with feet moulded after the face of a lion. This last seemed in their eyes a "medicine" of the most formidable nature, and they would not touch it without first wrapping it in a beaver-skin. For the rest, Hennepin made himself useful in various ways. He shaved the heads of the children, as was the custom of the tribe, bled certain asthmatic persons, and dosed others with orvietan, the famous panacea of his time, of which he had brought with him a good supply. With respect to his missionary functions, he seems to have given himself little trouble, unless his attempt to make a Sioux vocabulary is to be regarded as preparatory to a future apostleship. "I could gain nothing over them," he says, "in the way of their salvation, by reason of their natural stupidity." Nevertheless, on one occasion he baptized a sick child, naming it Antoinette in honor of St. Anthony of Padua. It seemed to revive after the rite, but soon relapsed and presently died, "which," he writes, "gave me great joy and satisfaction." In this, he was like the Jesuits, who could find nothing but consolation in the death of a newly baptized infant, since it was thus assured of a paradise which, had it lived, it would probably have forfeited by sharing in the superstitions of its parents.

With respect to Hennepin and his Indian father, there seems to have been little love on either side; but Ouasicoude, the principal chief of the Sioux of this region, was the fast friend of the three white men. He was angry that they had been robbed, which he had been unable to prevent, as the Sioux had no laws, and their chiefs little power; but he spoke his mind freely, and told Aquipaguetin and the rest, in full council, that they were like a dog who steals a piece of meat from a dish, and runs away with it. When Hennepin complained of hunger, the Indians had always promised him that early in the summer he should go with them on a buffalo hunt, and have food in abundance. The time at length came, and the inhabitants of all the neighboring villages prepared for departure, To each several band was assigned its special hunting-ground, and he was expected to accompany his Indian father. To this he demurred; for he feared lest Aquipaguetin, angry at the words of the great chief, might take this opportunity to revenge the insult put upon him. He therefore gave out that he expected a party of "spirits," that is to say, Frenchmen, to meet him at the mouth of the Wisconsin, bringing a supply of goods for the Indians; and he declares that La Salle had in fact promised to send traders to that place. Be this as it may, the Indians believed him; and, true or false, the assertion, as will be seen, answered the purpose for which it was made. The Indians set out in a body to the number of two hundred and fifty warriors, with their women and children. The three Frenchmen, who, though in different villages, had occasionally met during the two months of their captivity, were all of the party. They descended Rum River, which forms the outlet of Mille Lac, and which is called the St. Francis, by Hennepin. None of the Indians had offered to give him passage; and, fearing lest he should be abandoned, he stood on the bank, hailing the passing canoes and begging to be taken in. Accau and Du Gay presently appeared, paddling a small canoe which the Indians had given them; but they would not listen to the missionary's call, and Accau, who had no love for him, cried out that he, had paddled him long enough already. Two Indians, however, took pity on him, and brought him to the place of encampment, where Du Gay tried, to excuse himself for his conduct, but Accau was sullen and kept aloof.

After reaching the Mississippi, the whole party encamped together opposite to the mouth of Rum River, pitching their tents of skin, or building their bark huts, on the slope of a hill by the side of the water. It was a wild scene, this camp of savages among whom as yet no traders had come and no handiwork of civilization had found its way; the tall warriors, some nearly naked, some wrapped in buffalo robes, and some in shirts of dressed deerskin fringed with hair and embroidered with dyed porcupine quills, war-clubs of stone in their hands, and quivers at their backs filled with stone-headed arrows; the squaws, cutting smoke-dried meat with knives of flint, and boiling it in rude earthen pots of their own making, driving away, meanwhile, with shrill cries, the troops of lean dogs, who disputed the meal with a crew of hungry children. The whole camp, indeed, was threatened with, starvation. The three white men could get no food but unripe berries, from the effects of which Hennepin thinks they might all have died, but for timely doses of his orvietan.

Being tired of the Indians, he became anxious to set out for the Wisconsin to find the party of Frenchmen, real or imaginary, who were to meet him at that place. That he was permitted to do so was due to the influence of the great chief Ouasicoudé, who always befriended him, and who had soundly berated his two companions for refusing him a seat in their canoe. Du Gay wished to go with him; but Accau, who liked the Indian life as much as he disliked Hennepin, preferred to remain with the hunters. A small birch canoe was given to the two adventurers, together with an earthen pot; and they had also between them a gun, a knife, and a robe of beaver-skin. Thus equipped, they began their journey, and soon approached the Falls of St. Anthony, so named by Hennepin in honor of the inevitable St. Anthony of Padua. [Footnote: Hennepin's notice of the Falls of St. Anthony, though brief, is sufficiently accurate. He says, in his first edition, that they are forty or fifty feet high, but adds ten feet more in the edition of 1697. In 1821, according to Schoolcraft, the perpendicular fall measured forty feet. Great changes, however, have taken place here and are still in progress. The rock is a very soft, friable sandstone, overlaid by a stratum of limestone; and it is crumbling with such rapidity under the action of the water that the cataract will soon be little more than a rapid. Other changes equally disastrous, in an artistic point of view, are going on even more quickly. Beside the falls stands a city, which, by an ingenious combination of the Greek and Sioux languages, has received the name of Minneapolis, or City of the Waters, and which, in 1867, contained ten thousand inhabitants, two national banks, and an opera-house, while its rival city of St. Anthony, immediately opposite, boasted a gigantic water-cure and a State university. In short, the great natural beauty of the place is utterly spoiled.] As they were carrying their canoe by the cataract, they saw five or six Indians, who had gone before, one of whom had climbed into an oak-tree beside the principal fall, whence in a loud and lamentable voice he was haranguing the spirit of the waters, as a sacrifice to whom he had just hung a robe of beaver-skin among the branches. [Footnote: Oanktayhee, the principal deity of the Sioux, was supposed to live under these falls, though he manifested himself in the form of a buffalo. It was he who created the earth, like the Algonquin Manabozho, from mud brought to him in the paws of a musk-rat. Carver, in 1766, saw an Indian throw every thing he had about him into the cataract as an offering to this deity.] Their attention was soon engrossed by another object. Looking over the edge of the cliff which overhung the river below the falls, Hennepin saw a snake, which, as he avers, was six feet long, [Footnote: In the edition of 1683. In that of 1697 he has grown to seven or eight feet. The bank-swallows still make their nests in these cliffs, boring easily into the soft incohesive sandstone.] writhing upward towards the holes of the swallows in the face of the precipice, in order to devour their young. He pointed him out to Du Gay, and they pelted him with stones, till he fell into the river, but not before his contortions and the darting of his forked tongue had so affected the Picard's imagination that he was haunted that night with a terrific incubus.

They paddled sixty leagues down the river in the heats of July, and killed no large game but a single deer, the meat of which soon spoiled. Their main resource was the turtles, whose shyness and watchfulness caused them frequent disappointments, and many involuntary fasts. They once captured one of more than common size; and, as they were endeavoring to cut off his head, he was near avenging himself by snapping off Hennepin's finger. There was a herd of buffalo in sight on the neighboring prairie; and Du Gay went with his gun in pursuit of them, leaving the turtle in Hennepin's custody. Scarcely was he gone when the friar, raising his eyes, saw that their canoe, which they had left at the edge of the water, had floated out into the current. Hastily turning the turtle on his back, he covered him with his habit of St. Francis, on which, for greater security, he laid a number of stones, and then, being a good swimmer, struck out in pursuit of the canoe, which he at length overtook. Finding that it would overset if he tried to climb into it, he pushed it before him to the shore, and then paddled towards the place, at some distance above, where he had left the turtle. He had no sooner reached it than he heard a strange sound, and beheld a long file of buffalo,—bulls, cows, and calves,—entering the water not far off, to cross to the western bank. Having no gun, as became his apostolic vocation, he shouted to Du Gay, who presently appeared, running in all haste; and they both paddled in pursuit of the game. Du Gay aimed at a young cow, and shot her in the head. She fell in shallow water near an island, where some of the herd had landed; and, being unable to drag her out, they waded into the water and butchered her where she lay. It was forty-eight hours since they had tasted food. Hennepin made a fire, while Du Gay cut up the meat. They feasted so bountifully that they both fell ill, and were forced to remain two days on the island, taking doses of orvietan, before they were able to resume their journey.

Apparently they were not sufficiently versed in woodcraft to smoke the meat of the cow; and the hot sun soon robbed them of it. They had a few fish-hooks, but were not always successful in the use of them. On one occasion, being nearly famished, they set their line, and lay watching it. uttering prayers in turn. Suddenly, there was a great turmoil in the water. Du Gay ran to the line, and, with the help of Hennepin, drew in two large cat-fish. [Footnote: Hennepin speaks of their size with astonishment, and says that the two together would weigh twenty-five pounds. Cat-fish have been taken in the Mississippi weighing more than a hundred and fifty pounds.] The eagles, or fish-hawks, now and then dropped a newly caught fish, of which they gladly took possession; and once they found a purveyor in an otter which they saw by the bank, devouring some object of an appearance so wonderful that Du Gay cried out that he had a devil between his paws. They scared him from his prey, which proved to be a spade-fish, or, as Hennepin correctly describes it, a species of sturgeon, with a bony projection from his snout in the shape of a paddle. They broke their fast upon him, undeterred by this eccentric appendage.

If Hennepin had had an eye for scenery, he would have found in these his vagabond rovings wherewith to console himself in some measure for his frequent fasts. The young Mississippi, fresh from its northern springs, unstained as yet by unhallowed union with the riotous Missouri, flowed calmly on its way amid strange and unique beauties; a wilderness, clothed with velvet grass; forest-shadowed valleys; lofty heights, whose smooth slopes seemed levelled with the scythe; domes and pinnacles, ramparts and ruined towers, the work of no human hand. The canoe of the voyagers, borne on the tranquil current, glided in the shade of gray crags festooned with blossoming honeysuckles; by trees mantled with wild grape-vines, dells bright with, the flowers of the white euphorbia, the blue gentian, and the purple balm; and matted forests, where the red squirrels leaped and chattered. They passed the great cliff whence the Indian maiden threw herself in her despair; [Footnote: The "Lover's Leap," or "Maiden's Rock," from which a Sioux girl, Winona, or the "Eldest Born," is said to have thrown herself in the despair of disappointed affection. The story, which seems founded in truth, will be found, not without embellishments, in Mrs. Eastman's Legends of the Sioux.] and Lake Pepin lay before them, slumbering in the July sun; the far-reaching sheets of sparkling water, the woody slopes, the tower-like crags, the grassy heights basking in sunlight or shadowed by the passing cloud; all the fair outline of its graceful scenery, the finished and polished master work of Nature. And when at evening they made their bivouac fire, and drew up their canoe, while dim, sultry clouds veiled the west, and the flashes of the silent heat-lightning gleamed on the leaden water, they could listen, as they smoked their pipes, to the strange, mournful cry of the whippoorwills, and the quavering scream of the owls.

Other thoughts than the study of the picturesque occupied the mind of Hennepin, when one day he saw his Indian father, Aquipaguetin, whom he had supposed five hundred miles distant, descending the river with ten warriors in canoes. He was eager to be the first to meet the traders, who, as Hennepin had given out, were to come with their goods to the mouth of the Wisconsin. The two travellers trembled for the consequences of this encounter; but the chief, after a short colloquy, passed on his way. In three days he returned in ill-humor, having found no traders at the appointed spot. The Picard was absent at the time, looking for game, and Hennepin was sitting under the shade of his blanket, which he had stretched on forked sticks to protect him from the sun, when he saw his adopted father approaching with a threatening look and a war-club in his hand. He attempted no violence, however, but suffered his wrath to exhale in a severe scolding, after which he resumed his course up the river with his warriors.

If Hennepin, as he avers, really expected a party of traders at the Wisconsin, the course he now took is sufficiently explicable. If he did not expect them, his obvious course was to rejoin Tonty on the Illinois, for which he seems to have had no inclination; or to return to Canada by way of the Wisconsin, an attempt which involved the risk of starvation, as the two travellers had but ten charges of powder left. Assuming, then, his hope of the traders to have been real, he and Du Gay resolved, in the mean time, to join a large body of Sioux hunters, who, as Aquipaguetin had told them, were on a stream which he calls Bull River, now the Chippeway, entering the Mississippi near Lake Pepin. By so doing, they would gain a supply of food, and save themselves from the danger of encountering parties of roving warriors.

They found this band, among whom was their companion Accau, and followed them on a grand hunt along the borders of the Mississippi. Du Gay was separated for a time from Hennepin, who was placed in a canoe with a withered squaw more than eighty years old. In spite of her age, she handled her paddle with admirable address, and used it vigorously, as occasion required, to repress the gambols of three children, who, to Hennepin's great annoyance, occupied the middle of the canoe. The hunt was successful. The Sioux warriors, active as deer, chased the buffalo on foot with their stone-headed arrows, on the plains behind the heights that bordered the river; while the old men stood sentinels at the top, watching for the approach of enemies. One day an alarm was given. The warriors rushed towards the supposed point of danger, but found nothing more formidable than two squaws of their own nation, who brought strange news. A war-party of Sioux, they said, had gone towards Lake Superior, and met by the way five "Spirits;" that is to say, five Europeans. Hennepin was full of curiosity to learn who the strangers might be; and they, on their part, were said to have shown great anxiety to know the nationality of the three white men who, as they were told, were on the river. The hunt was over; and the hunters, with Hennepin and his companion, were on their way northward to their towns, when they met the five "Spirits" at some distance below the Falls of St. Anthony. They proved to be Daniel Greysolon du Lhut, with four well-armed Frenchmen.

This bold and enterprising man, stigmatized by the Intendant Duchesneau as a leader of coureurs de bois, was a cousin of Tonty, born at Lyons. He belonged to that caste of the lesser nobles, whose name was legion, and whose admirable military qualities shone forth so conspicuously in the wars of Louis XIV. Though his enterprises were independent of those of La Salle, they were, at this time, carried on in connection with Count Frontenac and certain merchants in his interest, of whom Du Lhut's uncle, Patron, was one; while Louvigny, his brother-in-law, was in alliance with the Governor, and was an officer of his guard. Here, then, was a kind of family league, countenanced by Frontenac, and acting conjointly with him, in order, if the angry letters of the Intendant are to be believed, to reap a clandestine profit under the shadow of the Governor's authority, and in violation of the royal ordinances. The rudest part of the work fell to the share of Du Lhut, who, with a persistent hardihood, not surpassed, perhaps, even by La Salle, was continually in the forest, in the Indian towns, or in remote wilderness outposts planted by himself, exploring, trading, fighting, ruling lawless savages, and whites scarcely less ungovernable, and, on one or more occasions, varying his life by crossing the ocean, to gain interviews with the colonial minister, Seignelay, amid the splendid vanities of Versailles. Strange to say, this man of hardy enterprise was a martyr to the gout, which, for more than a quarter of a century, grievously tormented him; though for a time he thought himself cured by the intercession of the Iroquois saint, Catharine Tegahkouita, to whom he had made a vow to that end. He was, without doubt, an habitual breaker of the royal ordinances regulating the fur-trade; yet his services were great to the colony and to the crown, and his name deserves a place of honor among the pioneers of American civilization. [Footnote: The facts concerning Du Lhut have been gleaned from a variety of contemporary documents, chiefly the letters of his enemy, Duchesneau, who always puts him in the worst light, especially in his despatch to Seignelay of 10 Nov. 1679, where he charges both him and the Governor with carrying on an illicit trade with the English of New York, an example, which, if followed, would ruin the colony by diverting the sources of its support to its rival. Du Lhut built a trading fort on Lake Superior, called Cananistigoyan (La Houtan), or Kamalastigouia (Perrot). It was on the north side, at the mouth of a river entering Thunder Bay, where Fort William now stands. In 1684, he caused two Indians, who had murdered several Frenchmen on Lake Superior, to be shot. He displayed in this affair great courage and coolness, undaunted by the crowd of excited savages who surrounded him and his little band of Frenchmen. The long letter, in which he recounts the capture and execution of the murderers, is before me. Duchesneau makes his conduct on this occasion the ground of a charge of rashness. In 1686, Denonville, then Governor of the colony, ordered him to fortify the Detroit; that is, the strait between Lakes Erie and Huron, He went thither with fifty men and built a palisade fort, which he occupied for some time. In 1687, he, together with Tonty and Durantaye, joined Denonville against the Senecas, with a body of Indians from the Upper Lakes. In 1689, during the panic that followed the Iroquois invasion of Montreal, Du Lhut, with twenty-eight Canadians, attacked twenty-two Iroquois in canoes, received their fire without returning it, bore down upon them, killed eighteen of them, and captured three, only one escaping. In 1695, he was in command at Fort Frontenac. In 1697, he succeeded to the command of a company of infantry, but was suffering wretchedly from the gout at Fort Frontenac. In 1710, Vaudreuil, in a despatch to the minister, Ponchartrain, announced his death as occurring in the previous winter, and added the brief comment, "c'était un très-honnête homme." Other contemporaries speak to the same effect. "Mr. Dulhut, Gentilhomme Lionnois, qui a beaucoup de mérite et de capacité."—La Hontan, i. 103 (1703). "Le Sieur du Lut, homme d'esprit et d'expérience."—Le Clercq, ii. 137. Charlevoix calls him "one of the bravest officers the King has ever had in this colony." His name is variously spelled Du Luc, Du Lud, Du Lude, Du Lut, Du Luth, Du Lhut. For an account of the Iroquois virgin, Tegahkouita, whose intercession is said to have cured him of the gout, see Charlevoix, i. 572.