The French in the Heart of America

by John H. Finley

How little competent I am to speak dispassionately of this great incarnation of the spirit of those western waters the distorted geography of the untravelled lad whom the alien lecturer found on the prairies will suggest, for the river of the home and the fame of Lincoln empties into the river of my birth.

It was along this latter river—the Illinois—as we know, that La Salle and his men, in midwinter of 1682, dragged on the ice their canoes, baggage, and disabled companions from the Chicago River, all the way to the site of Fort Crèvecoeur, where they found open water, and thence in their canoes made their way past the mouth of the Sangamon (which first appears on the maps of the new world in 1683, just after La Salle's journey, as the River Emicouen) and on into the Mississippi. We recall their "adventurous progress" and the unveiling to their eyes more and more of the vast new world, where the warm and drowsy air and hazy sunlight succeeded the frosty breath of the north. We see them floating down the winding water path. We see the red children of the sun—the Indian sun- worshippers—clothed in white cloaks, receiving the white heralds of Europe; we hear the weather-beaten voyageurs chant on the shores of the gulf solemn, exulting songs learned in church and cloister of France; we hear the faint voice of their leader crying his claim to all the great valley from the mouth of the river to its source beyond the country of the Nadouesioux—the voice not of a human throat alone but of a vision in the wilderness. We discern after long years the sounds of its realization. We see the iridescence of the John Law bubble shining over the turbid waters of that river for a moment. We see the raising and lowering of flags of various colors. We hear Napoleon's representative saying: "May the inhabitants of this valley and a Frenchman never meet upon any spot of the globe without feeling brothers!" We see the general who is later to embody the west's crude democratic ideals, Andrew Jackson, victorious in the last struggle of independence from Europe. We see the red worshippers of the sun in their white cloaks crossing the river, vanishing toward its setting; and we see the black shadows of men, the negro slaves, creeping out of Africa after the white heralds of Europe in America. Seeing and hearing all this, we have seen and heard the intimations of the glory of France in the new world, the birth of a world-power, the United States, the infancy of a new democracy, the disappearance of the aboriginal Indian, the menace of the black shadow that had made a nation half slave and half free, and the prophecy of the triumphant coming of the new-age producers and poets, the men of the Land of the Western Waters.

It is out of this light and shade gathered by the Father of Waters—the Mississippi—along its banks, that there comes silently one day in 1831, the lank, bony, awkward figure of Abraham Lincoln, then a young man of twenty-two, guiding a flatboat laden with prairie products down this same tortuous waterway, from the Sangamon to the sea. He was six feet four inches tall, homely, sad-faced, handy, and as little promising outwardly as any other pilot or boatman of those days. It is still remembered in prairie legends, however, that at the beginning of the voyage, his boat being stuck midway across a dam, he had ingeniously managed to release it and save all from shipwreck. It seems now an incident fraught with prophecy. And it is said that many years later he made designs of a contrivance that would lift flatboats over shoals and even let them navigate on ice—an intimation of the resourcefulness of men left to fight alone with the forces of nature.

He was not a "Yankee," as one writing me in Paris characterized the men of that valley. This awkward landsman on water was born in a cabin in the Kentucky wilderness, a house replaced by one of unhewn timber, without door or floor or window, probably not better than the meanest of the gypsy houses just outside the fortifications of Paris. He accompanied his restless, migratory father from one squatter home to another until he settled in Illinois, where the timber-land and prairie meet, near the Sangamon, and there built another cabin, made rails to fence ten acres of land—which gave him the sobriquet the "rail-splitter"—"broke" the ground, and raised a crop of corn on it the first year. You may remember that Joliet made report of such a possibility there.

Lincoln's origin you will recognize as typical of that frontier, except that the character which asserted itself in the son, if there is transmission of acquired character, seems to have come from the mother and the nurturing of his stepmother rather than from the shiftless, paternal pioneer who gave the wilderness environment and soil to the nurturing of this stock and was as little paternalistic as the government. Perhaps this ne'er-do-well father is to be classed as one of those rough coureurs de bois who, in his ambassadorship from his ancestors to their frontier posterity, forgot the conventions and manners of the ancestral life in the temptations of the open country to a man without a slave. When he started down the Ohio into Indiana with his family, his carpenter's tools, his household goods, and a considerable quantity of whiskey, he was going to treat, not as the coureurs de bois, with the Indians, the savage men of the forests; he was going to treat with the savage forces of nature themselves. And one must, as I have said of Nicolet and Perrot and Du Lhut, judge charitably these men who made the reconciliations of the edges of things. They made the paths to western cities; he, to a western character; that only need be remembered.

Certain trees depend for the spread of their kind on seeds equipped with spiral wings that when they fall they may reach the ground outside the shadow of the parent tree and so have a chance to grow into wide-spreading trees. Thomas Lincoln, the father of Abraham, was as the spirals that carried the precious seed where it could have free air and an unshadowed soil to grow in.

And there the tuition of the experiences that made all men kin and so made a natural democracy possible began. He had little teaching of the formal sort. Six months or a year in a log schoolhouse probably measured its duration. He had the sterner discipline of the fields, the waters, and the trees, for their very temptations became disciplines to those who resisted, as his father did not. He learned his parables of the fields and of the natural instincts of his neighbors. He knew both physical and human nature about him, and this he illustrated, expressed, in such manner as to make him a faithful and favorite exponent of its coarseness, its kindliness, its gallantry, its sympathies, and its heroisms.

These neighborly fellowships, not affected but genuine, equipped him not only with a vital and never-failing sense of brotherhood but with a faith in those whom he called the "plain people," the common man. His creed was, if not innate, innurtured. That fellowship and that faith were at the bottom of his democracy—not merely patient love of his neighbors but faith in their ultimate judgments—democracy that made him a nationalist and a world humanist.

But in the making of Lincoln there were more than the usual disciplines. He had also the tuition of the "solemn solitude," as Bancroft says. He sought the fellowships of the past—of that "invisible multitude of the spirits of yesterday." He read every book that he could get within fifty miles, it is said. But what is more certain is that he read thoroughly and "inwardly digested" a few books. He knew the Bible, Shakespeare, and Burns, Aesop's "Fables," Bunyan's "Pilgrim's Progress," and "Robinson Crusoe." He read a history of the United States and a life of Washington, and he learned by heart the statutes of the State of Indiana. Moreover, he studied without guidance algebra and geometry. It is said that later in life, when his political career was beginning, he continued his studies even more seriously and attempted to master a foreign language.

So he had companionship of the patriarchs and prophets and poets of Israel. And it was the experience of many another prairie boy that he knew intimately these Asiatic heroes of history before he consciously heard of modern or contemporary heroes. I knew of Joshua before I was aware of Napoleon, and I remember carving upon a primitive arch of triumph—which was only the stoop at the roadside, but the most, conspicuous public place accessible to my knife—the name of one of the cities taken in the conquest of Canaan, an instinct of hero-worship—so splendidly illustrated in French art and monuments.