I appeal to any white man to say, if ever he entered Logan's cabin hungry, and I gave him not meat; if ever he came cold or naked, and I gave him not clothing?

During the course of the last long and bloody war, Logan remained in his tent an advocate of peace. Nay, such was my love for the whites, that those of my own country pointed at me, as they passed by, and said: "Logan is the friend of white men.' I had even thought to live with you, but for the injuries of one man. Colonel Cresap, the last spring, in cool blood, and unprovoked, cut off all the relatives of Logan; not sparing even my women and children. There runs not a drop of my blood in the veins of any human creature. This called on me for revenge. I have sought it. I have killed many. I have fully glutted my vengeance. For my country, I rejoice at the beams of peace. Yet, do not harbor the thought that mine is the joy of fear. Logan never felt fear. He will not turn on his heel to save his life. Who is there to mourn for Logan? Not one.

This brief effusion of mingled pride, courage and sorrow elevated the character of the native American throughout the intelligent world; and the place where it was delivered can never be forgotten so long as touching eloquence is admired by men.

The last years of Logan were truly melancholy. He wandered about from tribe to tribe, a solitary and lonely man; dejected and broken-hearted by the loss of his friends and the decay of his tribe, he resorted to the stimulus of strong drink to drown his sorrow. He was at last murdered in Michigan, near Detroit. He was, at the time, sitting with his blanket over his head before a camp-fire, his elbows resting on his knees and his head upon his hands, buried in profound reflection, when an Indian, who had taken some offense, stole behind him and buried his tomahawk in his brains. Thus perished the immortal Logan, the last of his race.

The chief, Cornstalk, whose town is shown on the map, was also a man of true nobility of soul, and a brave warrior. When he returned to the Pickaway towns, after the battle of Point Pleasant, he called a council of the nation to consult what should be done, and upbraided them in not suffering him to make peace, as he desired, on the evening before the battle. "What?" said he, "will you do now? The Big Knife is coming on us, and we shall all be killed. Now you must fight, or we are undone." But no one answering, he said, "then let us kill all our women and children, and go and fight until we die." But no answer was made; when, rising, he struck his tomahawk into a post of the council house, and exclaimed, "I'll go and make peace," to which all the warriors grunted, "ough! ough!" and the runners were instantly dispatched to Dunmore to solicit peace.

In the summer of 1777, he was atrociously murdered at Point Pleasant. As his murderers were approaching, his son, Elinipsico, trembled violently. His father encouraged him not to be afraid, for that the Great Man above had sent him there to be

killed and die with him. As the men advanced to the door, Cornstalk rose up and met them; they fired, and seven or eight bullets went through him. So fell the great warrior, Cornstalk, whose name was bestowed upon him by the consent of the nation, as their great strength and support. Had he lived, it is believed that he would have been friendly with the Americans, as he had come over to visit the garrison at Point Pleasant, to communicate the design of the Indians of uniting with the British. His grave is to be seen at Point Pleasant to the present day.

THE EARLY FRENCH SETTLERS,

PREVIOUS to the year 1760, the French emigrants upon the lakes of the North were principally from Picardy and Normandy, in France. They were mainly at the posts which had been founded for the purpose of extending the dominion and religion of France, and prosecuting the fur trade in the Indian country; from which source the courts of Europe derived their richest and most gorgeous furs. The most marked features of these posts were the fort and the chapel, surrounded with patches of cultivated land, and the wigwams of the Indians. Their population was composed of a commandant, Jesuits, soldiers, traders, half-breeds, and savages, all of whom belonged to a system of machinery in religion and trade.

Beside the commandants, the most prominent individuals at the trading-posts were the French merchants. The old French merchant, at his post, was the head man of the settlement. Careful, frugal, without much enterprise, judgment, or rigid virtue, he was employed in procuring skins from the Indians or traders in exchange for manufactured goods. He kept on good terms with the Indians and frequently fostered a large number of half-breed children, the offspring of his licentiousness.

The "Coureurs des Bois," or rangers of the woods, were either French or half-breeds, a hardy race, accustomed to labor and deprivation, and conversant with the characters and habits of the Indians, from whom they procured their cargoes of furs. They were -equally skilled in propelling a canoe, fishing, hunting, trapping, or sending a ball from their rifles "to the right eye" of the buffalo. If of mixed blood they generally spoke the language of their parents, the French and Indian, and knew just enough of their religion to be regardless of both. Employed by the aristocratic French fur companies as voyageurs or guides, their forms were developed to the fullest vigor, by propelling the canoe through the lakes and streams, and by carrying large packs of goods across the portages of the interior by straps suspended from their foreheads or shoulders. These voyageurs knew every rock and island, bay and shoal of the western waters. The ordinary dress of the white portion of the

Canadian French traders was a cloth passed about the middle, a loose shirt, a "molton" or blanket coat, and a red milled or worsted cap. The half-breeds were demi-savage in their dress as well as their character and appearance. They sometimes wore a surtout of coarse blue cloth, reaching down to the midleg, elkskin trowsers, with the seams adorned with fringes, a scarlet woolen sash tied around the waist, in which was stuck a broad knife, to be used in dissecting the carcasses of animals taken in hunting; buckskin moccasins, and a cap made of the same materials with the surtout. The "Coureurs des Bois," the pilots of the lakes, were the active agents of the fur trade. Sweeping up in their canoes through the upper lakes, encamping with the Indians in the solitude of the forests, they returned to the posts which stood like lighthouses of civilization upon the borders of the wilderness, like sailors from the ocean, to whom they were similar in character. They were lavish of their money in dress and licentiousness. They ate, drank, and played all away, so long as their goods held out, and when these were gone, they sold their embroidery, their laces and clothes, and were then forced to go on another voyage for subsistence.

The gay, licentious, and reckless character of these forest mariners may be inferred from their boat songs, which they timed with their paddles upon the waters. Among the most popular are the two following, which are even now heard upon the northwest lakes.

The peasantry, or that portion of the French population who devoted themselves to agriculture, maintained the habits which were brought from the provinces whence they emigrated; and

these are retained to the present time. While the gentlemen preserved the garb of the age of Louis XIV, the peasants wore a long surtout, sash, red cap, and deer-skin moccasins. This singular mixture of character was made more strange by the Indians who loitered around the posts, the French soldiers, with blue coats turned up with white facings, and short clothes, and by the number of priests and Jesuits who had their stations around the forts. Agriculture was but little encouraged, either by the policy of the fur trade or the industry of the inhabitants. It was limited to a few patches of corn and wheat, which were cultivated in profound ignorance of the principles of good husbandry. Their grain was ground in windmills. The enterprise of the French women was directed to the making up of coarse cotton and woolen clothes for the Indian trade. Their amusements were confined to dancing to the sound of the violin, in simple and unaffected assemblies at each other's houses; or in attending the festivals of their church, hunting in the forests, or paddling their canoes across the silent streams. The wilderness gave them abundance of game; and the lake herring, the bass, the pike, the gar, the mosquenonge, and sturgeon, swarmed in the waters. The Mackinaw trout, sometimes weighing fifty pounds, pampered their taste; and the white-fish, of which, says Charlevoix, "nothing of the fish kind can excel it, flashed its silver scales in the sun.

The administration of law was such as might properly be expected, where no civil courts were organized and all was elemental. The military arm was the only effective power to command what was right and to prohibit what was wrong. The commandant of the fort, under the cognizance of the governor-general of Canada, was the legislator, the judge, and the executive.

The volatile and migratory disposition natural to the French people, increased by the roving habits of the fur trade, was under the rigid surveillance of the Catholic clergy. The Jesuits and the priests exercised an inquisitorial power over every class of the little commonwealth upon the lakes, and the community became thus subjected thoroughly to their influence, which was artful, though mild and beneficent. The utmost satisfaction was experienced by the French colonists in attending the ordinances of the church, and kneeling upon the floor of the rude chapel before the altar, counting their beads, or making the sign of the cross upon their foreheads with holy water from the baptismal font. The Jesuits and priests, with their long gowns and black bands, were, however, not so successful with the savages. By them the clergy were deemed medicine men" and jugglers, on whom the destinies of life and death depended. If a silver crucifix, the painting of a Madonna, a carved saint, an ancient book, or the satin vestments of the priests, embroidered with flowers of purple and gold, sometimes came before their eyes, it was believed that they were but implements of incantation, by which the souls of those on earth were to be spirited away to heaven. It was naturally thought that

this was the peculiar province of the missionaries; and there is evidence of an Iroquois warrior, who threatened the life of a Catholic priest who ministered beside the mat of an aged savage on' the verge of death, unless he should rescue the dying Indian from the grave.

The fur trade was the principal subject of mercantile traffic upon the coast of Michigan, and its central point was the shores of the northwestern lakes. Large canoes laden with packs of European merchandise, advanced periodically through the upper lakes, for the purpose of trading for peltries with the Indians; and these made their principal depots at Michilimackinac and Detroit. In order to advance the interests of the trade, licenses were granted by the French king, and unlicensed persons were prohibited from trading with the Indians in their own territory under the penalty of death.

The progress of the country under the French government was obstructed by the fact that this region was long under the monopoly of exclusive companies chartered by the French crown. The design of these companies, especially the governors and intendants, was to enrich themselves by the fur trade; and accordingly they had little motive to encourage agriculture or general settlement. By that policy the intendants accumulated large fortunes by the trade, while they averted from the observation of the French crown the actual condition of the colonies in Canada. They much preferred that the French inhabitants should undergo the labor of procuring furs, while they might reap the profits, rather than that these tenants should become the free husbandmen of a fertile soil. It was reverence for rank, ignorance of the true principles of republican freedom, and in some measure perhaps, a virtuous loyalty which they felt toward their monarch, that induced them to yield their allegiance to the colonial administration.

The early French in the Illinois country, as well as those elsewhere, were remarkable for their talent of ingratiating themselves with the warlike tribes around them, and for their easy amalgamation in manners, and customs, and blood. Unlike most other European emigrants, who commonly preferred to settle in sparse settlements, remote from each other, the French manifested in a high degree, at the same time, habits both social and vagrant. They settled in compact villages, although isolated, in the midst of a wilderness a thousand miles remote from the dense settlements of Canada. On the margin of a prairie, or on the bank of some gentle stream, their villages sprung up in long, narrow streets, with each family homestead so contiguous that the merry and sociable villagers could carry on their voluble conversation, each from his own door or balcony. The young men and voyageurs, proud of their influence among the remote tribes of Indians, delighted in the long and merry voyages, and sought adventures in the distant travels of the fur-trade. After months of absence upon the sources of the longest rivers and tributaries among their savage friends,