The French in the Heart of America Part 13

What is now making itself felt, however, is a desire to get the wage element in the ingot as thriftily, as efficiently, as n.o.bly converted and used to the last ounce as is the profit element. There has been in the past a masterful individualism at work. Now there is a masterful aggressive humanism beginning to make itself felt, comparable in its spirit with the masterful venturing of the French explorers or the masterful faith of the French missionaries, that promises to constrain the city "to the saving and enhancing of individual and collective human power," even as the French missionaries tried to constrain the great fur- trading prospects of France to the saving of human souls.

The attempt to realize an urban paradise is becoming a conscious purpose as this extract made from a report made to a city-plan committee of a Pittsburgh commission will indicate:

"A third undeveloped a.s.set in the Pittsburgh waterfront is its value for recreation and as an element of civic comeliness and self-respect. One of the deplorable consequences of the short-sighted and wasteful commercialism of the later nineteenth century lay in its disregard of what might have been the aesthetic byproducts of economic improvement; in the false impression spread abroad that economical and useful things were normally ugly; and in the vicious idea which followed, that beauty and the higher pleasures of civilized life were to be sought only in things otherwise useless. Thus the pursuit of beauty was confounded with extravagance.

"Among the most significant ill.u.s.trations of the fallacy of such ideas are the comeliness and the incidental recreation value which attach to many of the commercial water fronts of European river ports, and it is along such lines that Pittsburgh still has opportunity for redeeming the sordid aspect of its business centre.

"Wherever in the world, as an incident of the highways and wharves along its river banks, a city has provided opportunity for the people to walk and sit under pleasant conditions, where they can watch the water and the life upon it, where they can enjoy the breadth of outlook and the sight of the open sky and the opposite bank and the reflections in the stream, the result has added to the comeliness of the city itself, the health and happiness of the people, and their loyalty and local pride. This has been true in the case of a bare paved promenade, running along like an elevated railroad over the sheds and tracks and derricks of a busy ocean port, as at Antwerp, in the case of a tree-shaded sidewalk along a commercial street with the river quays below it, as at Paris and Lyons and hundreds of lesser cities; and in the case of a broad embankment garden won from the mud banks by dredging and filling, as at London."

I had great difficulty in finding a bookstore in Pittsburgh. Some day that idealistic condition which makes the Seine so dear to thousands who know its every mood, and so dear both to the wise and the ignorant, may obtain on La Belle Riviere.

This is but one item of a planning for the future of this city which thinks not merely of its beautifying and of the pleasure of its people in their leisure, but of all conditions which affect the health, convenience, education, and general welfare of the whole district--that region once called the "black country," of which Pittsburgh was the "dingy capital"-- one of the regions where the French were pioneers.

I have spoken of this as the "taking thought" of a democratic community.

More accurately, a body of one hundred volunteer citizens, disposing themselves in fourteen different committees (including those on rapid transit, industrial accidents, city housing, and public hygiene), have undertaken all this labor of constructive planning at their own expense (based upon a series of investigations made by endowed researchers), but with the hope of creating a public opinion favorable to their plans, which look to the establishment by the democratic community of "such living and working conditions as may set a standard for other American industrial centres." [Footnote: Olmsted, F. L., "Pittsburgh, Main Thoroughfares and the Down-Town District." Pittsburgh Civic Commission, 1910. _Survey_, February 4, 1911, 25:740-4.]

No such thorough and systematic study of existing city conditions has been made anywhere else in America. It is quite as scientific as the scholarly studies of buried cities, only immensely more complex and difficult.

Knowing itself and possessed of an unconquerable spirit, it seems likely now that Pittsburgh will win back the beautiful site which Celoron remarked when he pa.s.sed down La Belle Riviere--a site which even "Florence might covet"--and will make it a city that will deserve to keep always the other part of the name of the sower of the leaden plates--Bienville.

A pillar of cloud stands over the city by day and a pillar of fire by night. They have together shown the way out of the wilderness. It now remains to be seen whether the highest things of men's longing will have realization, in giving that "dynamic individualism" a social ideal with distinct, practicable working plans.

Pittsburgh stands on the edge of the valley of the new democracy. It has put its plates along every path. There is hardly a village of any size from the Alleghanies to the Rockies that it has not laid some claim to by its strips of steel. There is hardly a stream of any size that it has not claimed by a bridge. It has, indeed, the spirit of Celoron, in other body, still planting monuments of France's renewal of possession, wherever the steel rails and girders and plates from the Pittsburgh mills have been carried. And Pittsburgh is but one of the renewed cities which encompa.s.s the eastern half of the valley where once stretched the chain of French forts futile in defense but powerful in prophecy.

When we see the American city, even through the eyes of Walt Whitman, that poet of democracy, it seems a desperate hope that is left her: "Are there, indeed, men here in the city," he asks, "worthy the name? Are there athletes? Are there perfect women to match the generous material luxuriance? Is there a pervading atmosphere of beautiful manners? Are there crops of fine youths and majestic old persons? Are there arts worthy freedom and a rich people? Is there a great moral and religious civilization--the only justification of a great material one? Confess that to severe eyes, using the moral microscope upon humanity, a sort of dry and flat Sahara appears, these cities crowded with petty grotesques, malformations, phantoms, playing meaningless antics. Confess that everywhere, in shop, street, church, theatre, barroom, official chair, are pervading flippancy and vulgarity, low cunning, infidelity--everywhere the youth puny, impudent, foppish, prematurely ripe--everywhere an abnormal libidinousness, unhealthy forms, male, female, painted, padded, dyed, chignon'd, muddy complexions, bad blood, the capacity for good motherhood decreasing or deceas'd, shallow notions of beauty, with a range of manners, or rather lack of manners (considering the advantages enjoy'd) probably the meanest to be seen in the world." [Footnote: "Democratic Vistas," in his "Complete Works," pp. 205, 206.]

But it is no such desperate hope that the cities we have seen spring from French fort and portage keep in their hearts. It is not even a confession that one would have to make to-day in the American cities which Whitman had in mind in his gloomy, foreboding vision. I have seen on the streets of one of the Whitman cities [Footnote: New York City.] those same grotesques, malformations, and meaningless antics, that flippancy and vulgarity and cunning, that foppishness and premature ripeness, that painted, bad-complexioned, bad-mannered, shallow-beautied humanity; but touching, as I have had opportunity to touch, three of the great agencies of its aspirations--its philanthropies, its literature, and its schools--I know that no body of five million people, whether huddled in tenements or scattered over plain and mountain and along rivers and seas, has with more serious or sacrificing purpose aspired, though constantly disturbed in its prayers, its operations, by people of every tongue, nearly a million strong, who are emptied at her port every year from Europe and Asia, besides the hundreds of thousands who come up from the country. There are public schools, for example, in certain parts of that city where there is not a child of American parentage. There is one, in particular, which I visit frequently and which I call the "oasis" in the desert of humanity (Walt Whitman's Sahara), where two or three thousand children are gathered, literally from the plains of Russia, the valleys of Italy, and other parts of Europe--for these were their ancestral homes, though they come immediately from the swarming streets and dimly lighted, ill-smelling tenements of New York--and there, aspiring under the hopeful teaching of the city, I have heard them, boys and girls together, sing, with all the joy and cleanliness of shepherd children, of a leading in green pastures and by still waters.

But to come back to the cities in the valley of Nouvelle France, there is no note of else than hope there. Mistakes, disappointments, crudities, infidelities? Yes, but the mistakes, disappointments, crudities, failures of youth--youth of strong pa.s.sions and love of play but of a masterful will that a generous nature has so much encouraged and aided as to obscure its limitations.

A few rods from the Carnegie Library and Museum of Art and Concert Hall in Pittsburgh is a baseball field, where a million people or more come in the course of the season to see trained men play an out-of-door game (and if it chanced that the President of the United States were visiting the city, he might be seen there accompanied by his secretary of state or the president of a great university). In Chicago I found the whole city, young and old, united in its interest in the results of the "game" of the day before or the prospects of the next. When games are played for the great championship pennant the city virtually takes a holiday.

But that is the spirit of youth in those overgrown, awkward cities that are only now beginning to be self-conscious and seriously purposeful in doing more than the things conventionally and for the most part selfishly done by cities generally. In the conjugation of their busy, noisy life they do not often use the past tense, never the past-perfect, and they have had for the most part little concern as to the future, except the rise in real-estate values and the retaining of markets. When in Pittsburgh I asked a prominent man, of French ancestry, why the people did not keep from the destroying hand of private enterprise the site of old Fort Duquesne (the fecund plot from which the great city had grown), and he said it was all they could do to keep the little blockhouse that remained of Fort Pitt, filling a s.p.a.ce a few yards square. What claim has the past as against the needs of industry in the present? That was the att.i.tude of that grimy individualism born in "barefoot square" or in "slab alley," in the land of smoke and flame and "rusty rivers."

And the future? Well, the voice of the French priest and of those ministers of his own and other faiths that have followed in his footsteps is still heard there crying of the world to come.

Several years ago on my way into that valley, on one of those fast trains that tie the east and west together, we came shrieking, thundering down the mountain slopes in the dusk of the day, past Jumonville's grave, past Braddock's field, past miles on miles of glowing c.o.ke-ovens, past acres upon acres of factories with their thousands of lighted windows, past flaming towers and chimneys into the midst of the modern babel, the tops of whose buildings were hidden in smoke, when suddenly, above the noise and clangor of whistles and wheels, I heard the rich, deep voice of a cathedral bell telling that the priest was still at the side of the explorer and trader and the iron coureur de bois.

It is not, however, of the celestial but of the terrestrial future that I am permitted to speak.

For, as I intimated, these young cities of the west, only a half-century old as cities--children by the side of Paris, London, Rome--are beginning seriously to take thought of the morrow, not simply of multiplying their numbers nor of sending their mult.i.tudes back to the country but of giving them prospect and promise of a better, more comfortable, more wholesome life, capable of a higher individual and collective development within the city. For while cities have been preached against since the time when Jonah cried against Nineveh, and while cities have perished and have been buried, even as Nineveh, the generic city, the a.s.sembling of gregarious men, continues and increases.

The census returns for 1910 for the American cities show, so far as I noticed, scarcely a single loss of population in the last ten years [Footnote: Cities with losses of population in the decade are Galveston, Texas: 37,389 in 1900, 36,981 in 1910; Chelsea, Ma.s.s.: 34,072 in 1900, 32,452 in 1910; St. Joseph, Mo.: 102,979 in 1900, 77,403 in 1910.] and a large gain for nearly every city of the middle west. It is prophesied that before long one-half of the people of the United States will be living in cities, and there is the more distant prospect that the urban population will be two-thirds of the whole. [Footnote: In 1910 46.3 per cent resided in communities cla.s.sed by the census as urban, and 55.1 per cent in cities and incorporated or unincorporated villages.]

It is hopeless to try to turn that tide away from the cities except to suburban fields. So the great problem of that valley is to improve the cities, since from them are to be the issues of the new life, since they are, indeed, the hope of democracy.

I have thought it of significance that the envisioned place of ultimate celestial felicity-seen though it was by a man in the solitude of a cave in an island of the Mediterranean (the place which the civilized world has dimly hanging over it, whenever it looks away from its tasks and into the beyond)--is not a lotus-land, not an oasis of spring and palm, not a stretch of forest and mountain, not even a quiet place by a sea of jasper, but a place of many tenements--a city, a perfect city to be sure, let down ultimately from the skies, with walls of precious stones--and no zone for Kipling's "Tomlinsons" about it--with gates whose octroi officials keep out whatever makes an abomination or a lie, but which are open to the east and west, the north and south, that the kings of earth may bring their glory and honor into it--a city whose streets are clean and smooth--a city that has flowing through it a river of pure water, on whose banks grow trees whose leaves are for the healing of the nations.

The obvious thing to do, since, good or bad, the country is emptying its population into the cities, since we cannot go back through the gates of Eden into the garden paradise of Genesis, is to go toward the city of the Apocalypses, not, to be sure, as the Oriental mind of John saw it, paved and walled with precious stones and gold, but made as beautiful as the Occidental taste and architectural skill will permit, as comfortable as Occidental standards demand, and as sanitary as the mortal desire for immortality can with finite wisdom make it.

I was speaking some time ago of a painting I once saw, in ill.u.s.tration of the death of Eve, which represented her as on a journey in her haggard old age, accompanied by Cain (whose son built the first city in a wilderness), and as pausing in the journey on a height of ground, pointing toward a little cl.u.s.ter of trees in the distance, and saying to her son: "There was Paradise." But paradise is not to be realized by the ma.s.ses of men in the return of man to the forests. The healing trees and the river are to be carried to the city.

CHAPTER XII

WESTERN TOWNS AND CITIES THAT HAVE SPRUNG FROM FRENCH PORTAGE PATHS

The old French portage paths were also fruitful of cities on the edge of the Mississippi Valley, though the growth of these short paths was not-- with one notable exception--as luxuriant as that from the earth enriched of human blood and bones about the old French forts.

These portages, or carrying paths, which differ from the trails of the wood runners in that they are but short interruptions of the water paths and were not designed or laid out, as a rule, by the wild engineers of the forests and prairies but by human feet, lie across the great highway along which, before the days of ca.n.a.ls, one might have walked dry-shod from the Atlantic to the Pacific--between the basins of the St. Lawrence and the Atlantic, the Great Lakes and the Mississippi, the Pacific and the Arctic --a highway which has, however, been trodden by no one probably through its entire length, for in places it runs over inaccessible peaks of mountains and winds around the narrowest of ledges. But the paths across it--those connecting the streams that flow in opposite directions from the continental watersheds--are like isthmian paths between great oceans-- great dry oceans with watercourses through them.

There were, to be sure, still other portage paths than those across watersheds, and the most common were those that led around waterfalls or impa.s.sable rapids, such as Champlain and the Jesuits followed on their journeys up the Ottawa to the Nip.i.s.sing. It was of such portages that Father Brebeuf wrote--portage paths pa.s.sing almost continually by torrents, by precipices, and by places that were horrible in every way. In less than five days they made more than thirty-five portages, some of which were three leagues long. This means that on these occasions the traveller had to carry on his shoulders his canoe and all his baggage, with so little food that he was continually hungry and almost without strength and vigor. [Footnote: "Jesuit Relations" (Thwaites), 8:75-77.]

Another priest tells of a portage occupying an entire day, during which he climbed mountains and pierced forests and carried, the while, his chapel and his little store of provisions.

Of whatever variety, however, these portage paths were frequently burying- grounds. Sometimes altars were erected beside them. They were often places of encampments, of a.s.semblies, and more often of ambuscades. So it came about, too, that they were made the places of minor forts or gave occasion for forts farther on the way. In those precivilized Panama days, the neutrality of the isthmian paths could not be a.s.sured, and so they were fortified.

Celoron tells of the mending of boats at the end of his Chautauqua portages, and that statement, with other like incidents, has led one authority to picture the birches--those beautiful white and golden trees of the sombre northern woods that gave their cloaks to the travellers who asked and shivered till they grew others--stripped of their bark where those paths came down to the streams. He has even imagined primitive carpenter shops and ovens and huts on these paths where the voyageurs must stop for repairs, food, and rest--the precursors of garage, road-house, and hotel.

But on maps in the Bibliotheque Nationale names of portage paths have been found which a.s.sure us that these difficult ways were not without charm to those early travellers, as they have been to many a wanderer since; for there was Portage des Roses, where the wild rose brightened the way; and Portage de la Musique, where the water sang constantly its song in the solitude. Then there were Portage de la Roche Fendue, Portage des Chenes, Portage des Perches, Portage Talon, and Portage des Recollets, named in memory of experiences of men whom the voyageurs wished to recall or to honor, just as the French give to their streets such names as "Rue des Fleurs," "Boulevard des Capucines." [Footnote: A. B. Hulbert, "Historic Highways of America," 7:49.]

The portage paths that became in time most fruitful were generally short, well-cleared, and deep-furrowed by feet. On three of the most important and historic of these paths from the basin of the Great Lakes to that of the Mississippi I have walked with the memories of these precursors; in one place it was suggested that I should ride in a carriage, but I refused, feeling that these men must be worshipped on foot. The first of these portages is that path of which I have already spoken several times (and which I never tire of letting my imagination travel again), the one over which Nicolet must have pa.s.sed from the Fox River into the Wisconsin River, if he got so far on his way to Muscovy--the path to which Father Dablon said the way was as through a paradise, but was as hard as the way to heaven [Footnote: "If the country ... somewhat resembles an earthly paradise in beauty, the way leading to it may be said to bear some likeness to the one depicted by our Lord as leading to Heaven."--"Jesuit Relations" (Thwaites), 55:191.]--the path which the coureurs de bois Radisson and Groseilliers doubtless followed; the path which La Salle may have found in those two years of mysterious absence in the valley; the path Marquette and Joliet and hundreds after them certainly took on their way from Montreal to the Mississippi or from the Mississippi back to Montreal. You would not know this narrow strip--not a mile wide--to be a watershed dividing the continent, the north from the south; you would not know it for the threshold to the Mississippi Valley. The plain which the path crosses seems to the eye as level as a table. Undoubtedly before the tipping of the bed of the lakes the water flowed over this path. Indeed, La Salle in one of his letters refers to the portaging here of canoes past an "oak grove and across a flooded meadow." The tree of which he speaks, with two canoes clumsily drawn upon it by the savages, to mark the beginning of the portage at the Wisconsin, has gone, but a monument of red granite now stands there with the names of Marquette and Joliet upon it.

At the other end of the now macadamized "path" there is a little red bridge that leads across the Fox to where a portage fort grew later into an important trading-post; but now there is no trace of those monuments of war and trade. There is a farmhouse on their site whose tenants are in fear only of drought and early frosts. A ca.n.a.l crosses this little isthmus and once it interlocked the east and west, the arctic plains with the subtropic cane fields; but it has given over its work to the railroads, having served, however, I have no doubt, to water the roots of the beautiful town that bears the generic name of all those places where burdens were borne between waters. "Wauona," the Indians called it, more euphoniously, but with the same significance as "Portage"--in the State that has taken the name of the river that carried the burdens on to the Mississippi--Wisconsin. This town has lately crept modestly into our western literature as "Friendship Village." [Footnote: Zona Gale, "Friendship Village." Macmillan, New York, 1908.] Except that it has a more comely setting than most towns of the plains--even of those northern plains with their restful undulations--and has a brighter, cleaner aspect --since a light-colored brick is used instead of the red so much in favor where wood is forbidden by the fire laws--it is a typical western town-- the next size larger than "Aramoni"; and so I must stop here for a moment where Marquette, son of Rose de la Salle of Rheims, and Joliet, the wagon maker of Quebec, came up out of the twisting little stream that is still one of the fountains of the Atlantic.

For none the less is this village, standing beside this fountain (again more euphoniously called the Kaka-ling or Kaukauna), itself touching the Atlantic sh.o.r.es and even mingling with currents that reach the European coasts. There was born in this village the historian [Footnote: Frederick Jackson Turner.] who has written so well of the rise of that western country that he has been called to the professorship of American history at Harvard University, a literal son of the portage, who has rediscovered the west to the world. And recently all the valley, and other valleys, too, have been reading the stories of this place of portage (called, as I have said, "Friendship Village"), written by a young woman whose windows look out from her home upon the Wisconsin River not many paces from Marquette's place of embarkation--a true daughter of the portage.

The French, who have given the new continent this portage path out of Europe into the very heart of America, should read with some gratification of the more intimate life that dwells there back of and in the midst of the bustling, tireless, noisy industry of the valley.

"The long Caledonian hills" [the same which La Salle describes], "the four rhythmic spans of the bridge" [a bridge of iron, not of vines and flowers such as Chateaubriand describes], "the nearer river, the island where the first birds build--these teach our windows the quiet and the opportunity of the home town, its kindly brooding companionship, its doors to an efficiency as intimate as that of fairy fingers." [Footnote: "Friendship Village," p. vii, author's note.] And this is but one of thousands of "home towns" in that great basin, towns with Daphne streets and Queen Anne houses, and gloomy court-houses and austere churches and miniature libraries, towns that taper off into suburban shanties, towns that have in these new bottles, of varied and pretentious shapes, the best wine of that western world.

The author of "Friendship Village" has vision of the more beautiful towns into which these towns will some day grow, as yours have grown more beautiful with age. "All the way," she writes, seeing the sunset from that same river of the portage as Marquette saw it, "I had been watching against the gold the jogging homeward of empty carts.... Such a procession I want to see painted upon a sovereign sky. I want to have painted a giant carpenter of the village as I once saw him, his great bare arms upholding a huge white pillar, while blue figures hung above and set the acanthus capital.... Some day we shall see these things in their own surprising values and fresco our village libraries with them." [Footnote: Zona Gale, "Friendship Village Love Stories," p. 47.] That appreciation and expression of the beautiful is something that the French explorers in that other world--the valley reached of the pioneers of the seeing eyes and the understanding hearts--have carried and will continue to carry over those same portages, to give that virile life of the west some of those higher satisfactions of which this daughter of the portage is the prophetess.

Another portage path of importance is that which Marquette may also have trodden, or may even have been carried over by his faithful attendants, Pierre Porteret and Jacques, on his death journey from the land of the Illinois to the mission of Michilimackinac, which he did not reach alive-- a journey, the latter part of which was like that of King Arthur borne in a barge by his faithful knight, Sir Bedivere, to his last resting-place, the Vale of Avalon. This portage, varying in length with the season from three to five miles, was the St. Joseph-Kankakee Portage. La Salle, Tonty, and Hennepin pa.s.sed over it in 1679 on a less spiritual errand to the same land whose inhabitants Marquette had tried to instruct in the mystery of the faith. And it was well worn by adventurous and pious feet in the century that followed.

What traffic in temporal and spiritual things was here carried over, is intimated by relics of that century found in the fields not far away, where for many years a French mission house stood with enough of a military garrison to invite for it the name "Fort St. Joseph." In the room of the Northern Indiana Historical Society at this portage there are to be seen some of these relics, sifted from the dirt and sand: crucifixes, knives, awls, beads--which I am told are clearly the loot of ancient Roman cities, traded to the Indians for hides--iron rings, nails, and hinges- these with flint arrow-heads and axes, relics of the first munitions of the stone and iron ages out on the edges of civilization.

This portage path between the rivers is now obliterated by railroads, paved streets, furrows, graves, factories, and dwellings; but down by the St. Joseph River there stands a withered cedar, perhaps several hundred years old, which bears scars that are believed to be the blaze marks of the broad-bladed axes of the French explorers--made to indicate the place where the portage out of the river began, the place which La Salle missed when lost in the forest but afterward found, where Father Gabriel made several crosses, as Hennepin records, on the trees--perhaps these very marks-and where La Salle left letters for the guidance over the prairie of those "who were to come in the vessel"--thinking of the captain of the Griffin who was ordered to follow him to the Illinois on his return.

It is only a little more than a league from this landing at the bend of the river (which has given the name "South Bend" to the town) across the "large prairie" to the wet meadows in whose ooze the tortuous Kankakee River became navigable, in La Salle's day, a hundred paces from its source, and increased so rapidly in volume that, as he says in a letter, "in a short time it becomes as broad and deep as the Marne"--the Marne which he knew in his boyhood and for which any but his iron heart must have longed.

Charlevoix walked across those unchanged fields of St. Joseph a half century (1674-1720) after La Salle, and Parkman made the same journey nearly a century after Charlevoix, finding there what he called "a dirty little town." To-day a clean, industrious, eager city of over fifty-three thousand, with a world horizon, as well as a provincial pride, throws its shadow in the early morning across the path. Through its outskirts I tried years ago to trace this portage path and there with my companion (who was always the "Tonty" of my voyages on those western streams), put my boat in the river and paddled and poled the seventy-five miles down the St. Joseph River to the lake, where, as I wanted to believe, Marquette had made his last journey. Hearing, some time after, of the blaze marks on the cedar- tree, I went again to the portage, and from this old red cedar-tree again traced the probable course of the French to the fields of corn, or maize, yellow in the autumn sun that hid the fountains of the Kankakee. This time, having but little leisure, I rode in an automobile from one end to the other through and along the path, looking occasionally toward the sky for air-ships that were due to alight there on their way from Chicago to New York.

In La Salle's packs, carried over that portage, were blacksmith's tools-- forge, bellows, anvil, iron for nails--and carpenter's and joiner's tools.

One might easily believe that they were left there--such have been the products of that portage strip, two or three miles wide.

First, there has grown there the largest wagon factory in the world. The path of the pack and the burden has here produced as its peculiar contribution to civilization that which is to carry burdens, instead of the backs of men, the world round.