This is part 2 of the article. For part 1, click here.
Just about every Canadian history book has a mention of an event that, directly or indirectly, had a major influence on what would become the Country of Canada. However, the event they describe actually took place in what is now the United States, but was at one time a part of New France. That event is Samuel de Champlain's battle, alongside his First Nations Allies, against the Mohawk at Ticonderoga. The Mohawk and the French would have turbulent relations for the next century and a half, right up until the demise of New France. But what exactly happened on Lake Champlain in 1609 that would shape a continent?
Conflict and Exploration in the Champlain Valley
The Montagnais and the Algonquin educated Champlain on the perpetual fighting between the nations along this stretch of the St. Lawrence Valley and the Mohawk of the Haudenosaunee (Iroquois) Confederacy. The fighting had begun well before Europeans had arrived. The Mohawk had a population at the time along the Mohawk River Valley that surpassed the resources available in the area to sustain. Naturally, the Mohawk looked to expand in all directions, including to the north.
Samuel de Champlain knew that peace in the St. Lawrence River Valley was essential for business success, as well as the success of the settlement. Champlain's initial solution was to make peace with the Mohawk, and even sent a feeler to the nation. That offer of peace was declined. The Mohawk were in perpetual conflict with the Algonquin, Montagnais, and Huron. This constant war threatened to render Champlain's business and settlement plans ineffective. Peace had to be achieved, either through diplomacy or force. Since diplomacy had failed, Champlain and his allies began preparing for battle.
Emerging from another brutal winter in 1608-1609, Champlain moved forward with a plan that would bring the fighting to the Mohawk nation, and strengthen relationships with the St. Lawrence Valley tribes. A force of 20 Frenchman and 300 First Nations Warriors would make the journey. They made their way to the Riviere des Iroquois, that went south to a lake from which the Mohawk called the western side their home.
As they proceeded up what we now know as the Richelieu River (named by Champlain in an attempt to please Cardinal Richelieu), the force encountered an unexpected obstacle. This obstacle is what we now know as the Chambly Rapids. Champlain had been told that the river was navigable by the large vessel called a shallup, but the French vessel could not continue past the rapids. The overwhelming majority of the French would go back to Quebec, and only Champlain and two other Frenchmen would continue the journey. Hundreds of First Nations Warriors would also turn back. This left the force with only 60 warriors and three Frenchman. They were resolved to continue.
Now accompanying the First Nations Warriors in canoe, Champlain watched in natural wonder as the river eventually turned into a beautiful lake surrounded by majestic mountain ranges. He would mark the lake on his maps Lake Champlain.
Some jokingly state that Champlain, being a "humble" guy, named the lake after himself. The fact is, that this was common among European explorers at the time. Additionally, Champlain actually was a very humble person. He was an exceptional writer, second to none among the European explorers. He was also an exceptional artist. In fact, there are only two known portraits of Champlain, and they are self portraits. Much of Champlain's life is a mystery for the very fact that, of all of the pieces that he wrote, the "Father of New France" wrote very little about himself.
He was, however, very curious in nature and took exceptional notes and detailed observations. Champlain was an exceptional cartographer. He noted the flora of the region, as well as the many fish species on the lake. He noted four beautiful islands, what we now know as Isle la Motte, North Hero, Grand Isle, and Valcour Island. He noted what his native guides called the "Chaosarou", a fish which he describes as five feet long, and a beak 2 feet long with rows of sharp teeth. This was likely a Longnose Gar. His guides gave him the head of one, saying that when they have a headache, they use the teeth to rub against the aching spot, then when it bleeds the headache is gone. Champlain also describes seeing chestnut trees, similar to the ones in Europe. This was his first time seeing the chestnut tree in North America. There is some speculation from historians of the 19th century that these chestnut trees may have been near the mouth of the Winooski River.
The Affect of Champlain's Explorations on the Abenaki
Then Champlain wrote something in his journals that would, unknowingly to him, have an extremely detrimental impact on the Abenaki peoples of what is now Vermont.
"Pursuing the course along the west shore and viewing the landscape, I saw very high mountains to the east, with snow on their summits. I asked the savages if anyone lived there. They answered, 'yes, the Iroquois,' and claimed there were beautiful valleys and fertile fields of maize, and numberless other fruits."
Now, if indeed they were looking to the east, the natives who were accompanying Champlain were lying. There is archeological proof that the native settlements along the east shore at the time were Abenaki, NOT Iroquois. In fact, no archeological evidence has ever been uncovered of an Iroquois settlement on the east side of the lake. The short answer is, the natives were lying. But why?
There are three potential answers to this question according to historians William Haviland and Marjory Power. One is that this was simply a translational error, and Champlain (or an interpreter) mistakenly stated that it was Iroquois territory. The second potential reason is that the Abenaki may have been in a "tribute" status to the Mohawk. As previously mentioned, the Mohawk were expanding for need of resources, and it may be the case that the Abenaki either willfully or forcefully entered an alliance with the Mohawk. Hence the statement that those on the east shore were Iroquois. The third potential reason is more business oriented. Since the Algonquin and Montagnais controlled the trade of animal furs with the French, an intricate trade network emerged among the First Nations. Perhaps these natives told Champlain that the east shore was Iroquois territory so that the Algonquin would remain the middleman, so to speak, and that the French wouldn't seek to trade with the Abenaki directly.
Either way, Champlain's journal would be a detriment for centuries for the Abenaki trying to prove their right to the land in the courts. The famous first English settlers of Northwest Vermont would use Champlain's journal as supposed proof in the theory of an "empty Vermont." This myth is perpetuated in many early histories of the region and claim that the Abenaki only used what is now Vermont as seasonal hunting grounds, and therefore they have no right to the land. Archeological evidence has proven this to be a myth, as we have many sites that clearly indicate year-round habitation by the Abenaki on the east shore of Lake Champlain.
Preparing for Battle
As the war group proceeded up (south on) Lake Champlain, they slowed their advance to a crawl, and only proceeded at night. There were no camp fires, and they moved around with incredible silence as to not give their location away to the enemy, who was known to have scouts on patrol. Because of a full moon, they proceeded very deliberately along the east shore, or Vermont side. Once the full moon started waning, the group proceeded with more haste, but still only at night to avoid detection.
Champlain's first nations allies believed strongly in the power of dreams, and believed that dreams were a preview of the future. Along the journey, they asked Champlain every morning what he had dreamed about. For many days, he had dreamed nothing. Finally, one morning, Champlain informed the natives that he had a dream of the enemy drowning in Lake Champlain, at a spot where a mountain protrudes into the lake. Once the natives were told of this dream, they told Champlain they knew exactly where that place was. They then proceeded with a great sense of confidence.
As they were rowing along the lake at night, they saw in the distance, on an elevated peninsula, the enemy come into view. It was the Mohawk. The Mohawk also saw the war party at the same time and retreated to an earthen fortification. Champlain and his First Nations allies were content in staying in their canoes. The two sides shouted insults at each other and sang loud songs all night.
The place they were at was none other than Ticonderoga, and English mistranslation of what the Haudenosaunee called Tekantaro:ken, or the meeting place of two waters. The La Chute River, carrying the waters from Lake George, fall over 200 feet and empty into Lake Champlain. The Ticonderoga peninsula would see many more events and conflicts over the following 200 years given it's strategic importance for control of the lake. This was also a place of great spiritual importance for the Mohawk.
Now, there's been some debate over the years about where exactly this battle took place. Some claim that the battle actually happened at Crown Point instead of Ticonderoga. That is highly unlikely given that Champlain was able to explore the lower falls of the La Chute River, then proceeded back north on the lake four hours later. It is highly unlikely the group could have rowed south from Crown Point and back from the La Chute River in that short of time.
As daylight broke, the two sides prepared for their showdown. Champlain, who was awed by the careful and detailed planning of his native allies in the weeks earlier, was aware of the plan. The two Frenchmen would go into the wood line to outflank the enemy. Champlain would accompany the main group of allies into the battle.
As the two sides approached, Champlain was in the rear of the group. The Montagnais, Huron, and Algonquin then split into two columns, and called for Champlain to go forward. The Mohawk were astonished. This was most likely their first encounter with a European. Champlain was in his steel body armor and helmet. But Champlain had something else that was to transform the North American continent - European guns. Champlain had his arquebus and loaded four balls into it - a very dangerous yet very effective method.
Soon after the awe wore off, the fighting had begun. Arrows were piercing the sky. Champlain aimed his arquebus at three Mohawk leaders, and fired. Two of them fell dead instantly. The Mohawk were stunned. They had never seen anything like this European weaponry. However, they kept fighting. The two Frenchman in the woods then also began to fire. More Mohawk warriors fell dead. Soon, the Mohawk retreated out of panic. The war party had been victorious.
Champlain after the battle explored the lower falls of the La Chute river, then proceeded back north as to not be taken over by reinforcements of the Mohawk. Along the way, a ritual torture took place among the captives. Champlain, who had been witness to many cruelties in France during the religious wars, was disturbed by this and asked to put the individual out of their misery.
The Aftermath of the Conflict
Many of the histories of Champlain's engagement with the Mohawk usually go something along the lines of: With the fire of his Arquebus, Champlain began 150 years of hostility with the Mohawk tribe and the French that would eventually lead to the demise of New France. There's a major problem with this version of events, it's overly simplified, and just not true. In fact, Champlain would do battle again in 1610 against the Haudenosaunee at Sorel, the mouth of the Richelieu River. After the 1610 engagement, there would be 17 years of peace between the Mohawk and the French. Champlain had achieved his goal. That goal was not conquest, but merely peace in the St. Lawrence Valley - Along with a clear indication that there was a cost to Mohawk raids along the river.
These rivalries had existed well before Champlain had arrived. In the words of famed Canadian historian W.J. Eccles, "Champlain was merely an agent of existing forces; he did not create them." Other long periods of peace existed with the French and the Mohawk, but conflicts would arise over the course of those years from a complicated number of issues, especially when the English established themselves in the Hudson Valley.
Also, to state that the Mohawk held a grudge for 150 years over one battle is really oversimplistic. It was a battle - Champlain and his allies won. The continued struggles where due to a complex series of issues, mainly relating to the fur trade and European conflict that spilled into North America.
Champlain's Legacy in the Valley
Today, tributes to Samuel de Champlain dot the landscape of the Champlain Valley. Six statues and monuments lie overlooking the waters where Champlain explored the region. The most recent of these monuments is in Ticonderoga, near the lower falls of the La Chute River that he explored after his battle. This is one of the more accurate tributes, and largely influenced by David Hackett Fisher, the preeminent biographer of Samuel de Champlain. It was installed around the time of the quadricentennial celebrations in 2009.
Just down the lake is a lighthouse that was turned into a monument to Champlain at Crown Point. The site where the lighthouse is located is ironically on the same location the French built a fortified windmill as an outpost for Fort St. Frederic in the 1730's. This monument was built around the tercentenary celebrations in 1912. It features Champlain, overlooking the lake, with tributes to France, Brouage, Vermont, New York, and Quebec adorning the facade. Pillars around the circular lighthouse give the monument an incredible look.
One of the most fascinating features of the Champlain Lighthouse is a bronze bust called "La France" that was a tribute from the country of France. The bust was the creation of none other than Auguste Rodin, the famed sculptor who's works include "The Thinker" and "The Kiss." It features a woman, whose image is likely that of another famed French sculptor Camille Claudel, used to symbolize France in human form. Her image exemplifies beauty and an expression of firmness and resolve. Interesting side note, the sculpture came to North America from France just five days after the sinking of the Titanic. They arrived in New York harbor aboard the steamship, also called France, and was the first transatlantic vessel to make the voyage to New York after the famed disaster.
Going north along the lake, another monument to Champlain stands in Vermont's largest city, Burlington, on the campus of none other than Champlain College. The statue depicts Champlain looking through a spyglass, in the direction of the lake that now bears his name. The statue was built in 2009 for the quadricentennial celebrations and a famous symposium that took place at the college.
Proceeding north, in the town of Plattsburgh is a statue of Champlain at the mouth of the Saranac River. This statue was built around 1912 and features Champlain overlooking the lake. The statue features several inaccuracies. The armor Champlain is depicted in did not exist until about 50 years after Champlain's existence. The arquebus is too long, and the helmet he is wearing looks like something a Spanish Conquistador would wear. Perhaps the most glaring inaccuracy is that of the First Nations person depicted below Champlain. The native depicted looks nothing like the indigenous peoples that would have accompanied Champlain and more resembles the plains natives.
Next up is the Champlain statue in Isle la Motte, on the site of a French fortification built in 1666 called Fort Sainte Anne. The image features Champlain in a canoe being guided by a First Nations Warrior. This statue was first displayed at the Vermont booth during Expo 67 in Montreal, the famed Exposition that Montreal's former MLB team would be named after, the Montreal Expos (long live the uncrowned MLB champions of 1994!). After Expo 67, the statue was moved to Isle la Motte.
The last monument to Champlain I will feature is actually the first monument to be built in the United States in his honor, in a town also named after Champlain. The statue is next to St. Mary's Catholic Church in the town of Champlain, right on the border with Quebec, Canada. Built in 1907, the funds were raised by the church and the significant French Canadian population that settled in the area. It is a beautiful monument, with exquisite detail. And, somehow, they got his birthdate right, even though that would not be verified until 2012!
Social Legacy
Champlain's social legacy is that of mostly peaceful co-habitation with the First Nations of the continent. Several positive testaments to Champlain have been passed down in oral tradition among the First Nations of the St. Lawrence Valley. One of the social groups that grew from Champlain's vision were the Metis. The Metis were the offspring of relationships between a European and a Native, and form a large part of Canadian and American ancestry.
In an age where some historians are re-evaluating the first European explorers in North America (and in some cases with good reason), Champlain deserves unique study and praise amongst this group. He was in no way, shape, or form similar to the likes of Christopher Columbus. He treated the natives with humanity, honesty, and humility, which was rare especially amongst the English and Spanish in the New World. Champlain was not perfect by any means, but no one is. That is what it means to be human - to have flaws. But despite these flaws, Champlain established an extraordinary culture that would become New France. That character of the French Canadians would be characterized by toughness, independence, and resilience that continues to this day.
Sources:
Biggar, Henry Percival. "The Works of Samuel de Champlain"
Caudell, Robin. "Professor [Joseph-Andre Senecal]: Champlain monuments reflects aesthetics more than history" Appearing in the Plattsburgh Press Republican September 24, 2020. Link to article here.
Champlain, Samuel de. "Voyages" Translated by T.D. Seymour Bassett
Chevalier, Francis Sikola. "The Many Faces of La France: Camille Claudel and France's Gift at Crown Point" - Featured in "When the French Where Here .... and They're Still Here: Proceedings of the Samuel de Champlain Quadricentennial Symposium" Edited by Nancy Nahra.
Coolidge, Guy Omeron. "The French Occupation of the Champlain Valley 1609 - 1759"
Eccles, W.J. "The Canadian Frontier 1534-1760"
Eccles, W.J. "The French in North America 1500-1783"
Fisher, David Hackett. "Champlain's Dream: The European Founding of North America"
Haviland, William A., and Power, Marjory W. "The Original Vermonters: Native Inhabitants, Past and Present"
Rich, Janet. "Discovery of the Baptismal Certificate of Samuel de Champlain" by The Champlain Society. Link to article here.