In historical writing and analysis, PRESENTISM is the introduction of present-day ideas and perspectives into depictions or interpretations of the past. I believe presentism is a form of cultural bias, and it creates a distorted understanding of the subject matter and diminishes the value of the history being presented. Reading modern notions of morality into the past is committing the error of presentism. I'm well aware that historical accounts are written by people and can be slanted, so I try my hardest to present articles that are fact-based and well researched, without interjecting any of my personal opinions.
PRACTICE HISTORICISM WHICH IS INTERPRETING THE PAST IN ITS OWN CONTEXT.
After most of the soldiers had deserted from Fort de Crévecoeur, Henri de Tonti, with those remaining, consisting of Father Gabriel, Father Zenobe, and three soldiers, abandoned the place. All the valuables in the fort were put into two canoes, and the party ascended the Illinois River as far as the Village of La Vantum. Here they found quarters among the Indians, with the intention of awaiting René-Robert Cavelier, Sieur de La Salle's (Sieur de La Salle is a title only: translating to "Lord of the Manor") return from Canada. Tonti applied himself in learning the Indian language the two priests were engaged in preaching to the natives--while the soldiers were spending the honeymoon with their squaws, whom they had recently married.
Notwithstanding these priests preached and prayed with these Indians almost daily, promising them success in war, hunting, etc., if they would embrace Christianity, but few converts were made. Chassagoac, the head chief, having embraced the Christian religion seven years before, under the preaching of Father Pére Jacques Marquette, still continued in the faith. The chief, his household, and a few of his friends had taken the sacrament from the bands of the priests, but all the other chiefs and principal warriors denounced Christianity, adhering to the religion of their fathers.
The wine brought from Canada for sacramental purposes having been drunk by La Forge, as previously stated, it became necessary to procure a substitute, as the administration of the sacred rights could not be dispensed with. During the winter the priests gathered a number of wild grapes, pressed out the juice, and put it away in the sacramental cask for future use. This wine answered the purpose very well so long as the weather remained cool, but during the summer it soured and became unfit for use.
The time came to administer the sacrament. Tonti, the three soldiers with their wives, Chassagoac and family, with a few friends, were assembled in the council-house on the Sabbath day to receive the sacred emblems. Father Gabriel, wrapped in his long black robe, with a gold cross suspended from his neck, preached to them, speaking of Christ, of the apostles, of saints, and of the kingdom to come after preaching, all knelt around the altar engaged in prayer, while Father Gabriel made preparations to administer the sacrament; but he was horrified to find the wine sour, and the miracle of transubstantiation (that is, converting it into the real blood of Christ) could not be performed, consequently, the sacramental service was postponed until another day.
Time hung heavy with the French; days and weeks passed away; spring was gone, the summer almost ended, and no news from La Salle. In an Indian village, where there is neither hunting or war parties, nor national dances to keep up the excitement, it has a dull, monotonous appearance. Warriors lay under the shade of trees, sleeping or amusing themselves in games of chance, while squaws were at work in cornfields or preparing food for their families. Naked children were playing on the green or rolling in the dirt, while young maidens, with their lovers, were gathering flowers in the grove, fishing on the banks of the Illinois River, or rowing their canoes across its waters, unconscious of the great calamity that was about to befall them.
It was near the close of a warm day in the latter part of August of 1680; when a scout arrived with his horse in a foam of sweat and shouting at the top of his voice that the Iroquois were marching against the village. All was now excitement and confusion; squaws screamed, children quit their plays on the green, and ran away to their homes; warriors caught their weapons and made preparations to defend their village and protect their squaws and little ones. During the night fires were kept burning along the Illinois Riverbank, and every preparation made to defend the Village in case it should be attacked. The warriors greased their bodies, painted their faces red, and ornamented their beads with turkey feathers; war songs were sung, drums beat; warriors danced, yelled, and brandished their war clubs to keep up their courage. At last, morning came, and with it the savage Iroquois.
Father Gabriel and Zenobe were away at their altar, spending the day in prayer and meditation, and had no warning of the danger that awaited them. On their return home late at night, they were surprised to find the village in a whirlpool of excitement; squaws were crying and bewailing their fate, while the warriors were dancing, yelling and offering up sacrifices to the Manito of battle.
On the arrival of the two priests, the savages collected around them, charging them with treachery, and being the cause of the Iroquois invading their country. The priests, with uplifted hands, called God to witness their innocence of the charge, but their statement did not change the minds of the excited Indians. A loud clamor was raised for their blood, and a number of warriors sprang forward with uplifted tomahawks to put an end to their existence, but as they drew near and were about to tomahawk them, Father Gabriel drew from his bosom a small gold image of the Holy Virgin and held it up before their would-be executioners. On seeing this sacred talisman the Indians paused a moment, and then returned their tomahawks to their belts. Father Zenobe afterward said this was another proof of the Virgin Mary protecting the Jesuits in North America.
During the night all the squaws and children, with the old Indians unable to bear arms, were placed in canoes and taken on the Illinois River to a large marshy island.
Thls island ls situated between the Illinois River and Depue Lake which is 19 miles due west, of several hundred acres of marshland, a part of which is covered during the summer with reeds and bulrushes. Formerly it was surrounded by water, but from the washings of the Illinois River the upper end is filled up so that in an ordinary stage of water It connects with the mainland.About sixty warriors were left for their protection, and all of them secreted themselves in the reeds and high grass, so they could not be seen by the Iroquois. But the sequel shows that they did not escape the vigilance of the enemy, and this island of supposed safety became their tomb.
At the time of the Iroquois invasion, there were only about five hundred warriors at La Vantum, the head chief, Chassagoac, and a large portion of his braves having gone to Cahokia for the purpose of attending a religious feast. But this band, small as it was, boldly crossed the Illinois River at daylight and met the enemy, whose number was five times as large as their own. While they were ascending the bluff a scout met them, saying that the enemy was crossing the prairie between the Vermillion River and Illinois timber. As the invaders approached the Illinois River timber, they were surprised to meet the Illinois, who were lying in ambush, and received them with a deadly fire. At this unexpected attack, the Iroquois were stricken with a panic and fled from the field, leaving the ground covered with the dead and wounded. But they soon rallied and the fight became bloody, arrows and rifle balls flying thick and fast, while the woods far and near resounded with the wild whoops of contending savages.
In the midst of the fight, Tonti undertook the perilous task of mediating between the contending parties. Laying aside his gun and taking a wampum belt in his hand, holding it over his head like a flag of truce, and amid showers of arrows and bullets, he walked boldly forward to meet the enemy. As he approached, the Iroquois warriors collected around him in a threatening manner, one of whom attempted to stab him to the heart, but the knife striking a rib inflicted only a long, shallow gash. As the savage was about to repeat the blow a chief came up, and seeing he was a white man, protected him from further assault, and applied a bandage to the wound to stop its bleeding. The fighting has ceased, a warrior took Tonti's hat, and placing it on the muzzle of his gun, started toward the Illinois, who, on seeing it, supposed he was killed and again renewed the fight. While the battle was in progress, a warrior reported that three Frenchmen, armed with guns, were with the Illinois forces, and firing on them. When this announcement was made the Iroquois became enraged at Tonti, and again gathered around him, some for killing and others for his protection. One of the warriors caught him by the hair of his head, raising it up, and with his long knife was about to take off his scalp, when Tonti, with his iron baud, knocked down his assailant others attacked Tonti with knives and tomahawks, but he was again rescued from death by the head-chief.
On the Illinois River bank, near the center of the village, was their great council-house, surrounded by stockades, forming a kind of fortification called Le Fort des Miamis by the French (Fort Miami). To this, the remnant of the warriors fled, and in great haste tore down the lodges and used the material in strengthening their works.
The Illinois had crossed the Illinois River in canoes, but their pursuers having no means of crossing at this point, were obliged to go up to the rapids where they forded it. In a short time, the Iroquois attacked the village, setting fire to the lodges and Fort Miami, which were soon a mass of flames. Many of the besieged were burned in their strongholds, others were slain or taken prisoners as they escaped from the flames; a few only succeeded in the preservation of their lives by escaping down the Illinois River. The village, with Fort Miami and the great council-house and fortifications, was destroyed by fire, and nothing was left of them except the blackened poles of which the lodges were constructed.
When the victory was completed they bound the prisoner's hands and feet and commenced torturing them to make them reveal the hiding place of their squaws and children.
On obtaining the necessary information a large war party took the canoes left by vanquished Illinois and descended the Illinois River in search of the squaws and children. While these defenseless beings were secreted among the reeds and high grass of the island, they were discovered by the savage Iroquois, and all of them slain. The sixty warriors left to guard them fled on the approach of the enemy, crossing the lake and secreting themselves in the thick Illinois River timber.
On the following day after the battle, the victors made preparations to torture the prisoners; and their acts of barbarity probably never have been equaled by any of the savages of the west. The warriors were formed into a large circle, and the prisoners, bound hand and foot, were conveyed thither when the work of torture commenced.
|Jesuit Missionaries Tortured by Iroquois.|
Tonti and his companions looked on these barbarous acts of the Iroquois with horror and astonishment, but dare not remonstrate as they were prisoners also, and did not know but a like fate awaited them.
While the torture was going on the two priests were engaged in baptizing the victims, in order to absolve them from past sins, and as each one was about to expire, they would hold the crucifix before his eyes, so he might look on it, and through its divine efficacy, his soul would be saved from perdition.
When the prisoners were all dead, the warriors cut out their hearts, roasted, and eat them in order to make them brave.
For a number of days, the Iroquois continued to rejoice over their victory, spending the time in singing and dancing around the scalps, and causing the timber and Illinois River bluffs to re-echo with their yells and wild whoops.
Two days after the Iroquois victory, the French were set at liberty, and they departed in an old leaky canoe. After going about six leagues, they stopped at the mouth of a large creek to repair the canoe and dry their clothing. While thus engaged, Father Gabriel, who was always fond of solitude, wandered off into the thick Illinois River timber for the purpose of prayer and meditation. When the canoe was repaired, clothes dried, and time of departure came, Father Gabriel was missing, and they searched for him among the thick timber, but he could not be found. During the night fires were kept burning along the Illinois Riverbank, and guns discharged to direct him to camp, but all in vain. During the following day, they searched the woods far and near for the missing priest, and Father Zenobe prayed to the Holy Virgin for his safe return, but all to no purpose, so they gave him up for lost and continued their journey. For many days they mourned the loss of the Holy Father, as he was an old man of nearly three score years, and devoted to the work of the church.
It was afterward ascertained that Father Gabriel was taken prisoner by the Indians, carried to their camp some miles off, where he was executed, and while his friends were searching for him those savages were dancing around his scalp.
While Father Gabriel was at prayer in the thick timber, some distance from his companions, he was approached by two Indians in a threatening manner. With his head uncovered he arose to meet them, with one hand pointing heavenward and the other to the gold cross on his breast, giving them to understand that he was a priest. In vain he told them that he was their friend, and had come from afar across the big waters to teach them in the ways of truth and happiness. Regardless of his entreaties, they bound his hands behind his back and led him off a prisoner to their camp. A council was held over the captives and it was decided that he should die. A stake was driven into the ground, and Father Gabriel with his hands and feet pinioned, tied to it. Here, he sat on the ground, bound to the stake, with his long hair and flowing beard white with the snows of seventy winters, waving to and fro in the wind. The Indians formed a circle around their victim, singing and dancing while flourishing their war-clubs over his head, and occasionally yelling at the top of their voices. This performance continued for some time, while the victim sat with his head bowed down, his eyes fixed on the gold cross which hung on his breast, and in silence awaited his doom.
Under repeated blows of war-clubs, Father Gabriel fell to the ground and soon expired. His clothing and scalp were taken off by the savages, and his remains left to be devoured by wolves.
Thus perished Father Gabriel, the only heir of a wealthy Burgundian house, who had given up a life of ease and comfort, with all the enjoyment of riches and society in the old world, to preach the gospel to the heathens of the west, whom at last became his murderers.
Four years after this affair, a trader at Fort St. Louis bought from an Indian a small gold image of the Virgin Mary, with Father Gabriel's name and that of the owner engraved thereon. This image was presented to Father Gabriel the day he sailed for America, by the cardinal-bishop of Normandy, and he carried it in his bosom near his heart until the day of his death. Some years afterward, this golden image was carried back to France and is now to be seen in the museum at Rouen.
It was mid-winter, three months after the massacre of the Illinois Indians, when La Salle, with twelve companions, returned from Canada to look after his little colony on the Illinois River. As the travelers urged their canoes down the swollen stream, their eyes were directed to Starved Rock, where they expected to find Tonti within his Fort St. Louis. But no palisades were there-no smoke ascended from its summit, nor could signs of human habitation be seen. Passing down the rapid current for about two miles, they were surprised to find that the great town of the west had disappeared. The large meadow, only a few months before covered with lodges and swarming with human beings, was now a lonely waste, a representative of death and desolation. On the charred poles which had formed the frame-work of lodges, were many human heads, partly robbed of flesh by birds of prey. Gangs of wolves fled at their approach, and flocks of buzzards raised from their hideous repast, and flew away to distant trees.
Even the burying ground showed marks of the vindictive malice of the conquerors, they have made war on the dead as well as the living. Graves had been opened and bones taken out and piled up in heaps, or broken into fragments and scattered over the prairie. The scaffolds which contained dead bodies had been torn down and their contents were thrown hither and thither on the prairie. Everywhere the blackened ground was strewn with mangled bodies and broken bones of unfortunate Illinois. The caches had been broken open, the contents taken out, and burned by the victors.
In the midst of these ruins, the conquerors had erected an altar to the god of war, and the poles surrounding it were capped with heads of victims whose long hair and ghastly features were sickening to look upon. The stench arising from putrefaction was so offensive, and the scene so horrifying, that La Salle and his party turned away from it, and encamped for the night on the opposite side of the Illinois River. During the long winter night, the loneliness was increased by the howling of wolves, and buzzards winging their flight back and forth through the dark domain.
On the following morning, La Salle returned to the ruined town, and examined the skulls of many of the victims, to see if he could find among them the remains of Tonti and his party, but they all proved to have been the heads of Indians.
On the bank of the Illinois River were planted six posts, painted red, and on each of these was a figure of a man drawn in white. La Salle believed these figures represented six white men, prisoners in the hands of Indians, it is the number of Tonti's party.
La Salle and his companions again boarded their canoes and started down the Illinois River, hoping to learn something in relation to the fate of their comrades, but nothing was discovered.
As the travelers passed down the Illinois River, they saw on the island where the squaws and children had taken refuge, many human figures standing erect, but motionless. With great caution, they landed from their canoes to examine these figures and found them to be partly consumed bodies of squaws, who had been bound to stakes and then burned. Fires had been made at their feet, consuming the flesh off their legs and crisping their bodies, but leaving the remains bound to the stakes, standing erect as though in life; poles were stuck into the marsh and children placed thereon, while others were hanging by the neck from limbs of trees, with the flesh partly eaten off their bodies by birds of prey. Among these remains no warriors were found, as they had fled at the approach of the enemy, leaving the squaws and children to their fate. The sight of these dead bodies was so revolting to look upon, that the French turned away from them, not knowing at what moment they too would fall victims to the savage Iroquois.
A few years after this event, according to tradition, Father Zenobe, with others of his countrymen, visited this island and found here a large piece of ground strewn with human bones.
In the summer of 1829, a black man named Adams built a cabin opposite the upper end of the island at the mouth of Negro creek. In the following spring, Mr. Adams ·discovered many human bones sticking out of the bank on the island, where the dirt had been washed away by the floods. The same thing was noticed by J oho Clark, Amos Leonard and other early settlers. It appears the bones were covered up by overflowing of the island, and afterward brought to light by washing away of the bank.
Compiled by Neil Gale, Ph.D.
 "SAVAGE" is a word defined in U.S. dictionaries as a Noun, Verb, Adjective, and Adverb. Definitions include:
- a person belonging to a primitive society
- malicious, lacking complex or advanced culture
- a brutal person
- a rude, boorish or unmannerly person
- to attack or treat brutally
- lacking the restraints normal to civilized human beings
The term Red Men is used often in historical books, biographies, letters, and articles written in the 18th, 19th, and early 20th centuries.
I change this derogatory term to "INDIANS" to keep with the terminology of the time period I'm writing about.