Canada, Sir John George Bourinot [best time to read books .TXT] 📗

seignior, from {167} his social position, exercised a considerable weight in the community, but not to the degree that the representative of the Church enjoyed. The church in the parishes was kept up by tithes, regulated by ordinances, and first imposed by Bishop Laval for the support of the Quebec Seminary and the clergy. Next to the cure in importance was the captain of the militia. The whole province was formed into a militia district, so that, in times of war, the inhabitants might be obliged to perform military service under the French governor. In times of peace these militia officers in the parishes executed the orders of the governor and intendant in all matters affecting the King. In case it was considered necessary to build a church or presbytery, the intendant authorised the _habitants_ to assemble for the purpose of choosing from among themselves four persons to make, with the cure, the seignior, and the captain of the militia, an estimate of the expense of the structure. It was the special care of the captain of the militia to look after the work, and see that each parishioner did his full share. It was only in church matters, in fact, that the people of a parish had a voice, and even in these, as we see, they did not take the initiative. The Quebec authorities must in all such cases first issue an ordinance.

Under these circumstances it is quite intelligible that the people of Canada were obliged to seek in the clearing of the forest, in the cultivation of the field, in the chase, and in adventure, the means of livelihood, and hardly ever busied themselves about public matters in which they were not allowed to take even a humble part.


XII.


THE PERIOD OF EXPLORATION AND DISCOVERY: PRIESTS, FUR-TRADERS, AND COUREURS DE BOIS IN THE WEST.

(1634-1687.)

We have now come to that interesting period in the history of Canada, when the enterprise and courage of French adventurers gave France a claim to an immense domain, stretching from the Gulf of St. Lawrence indefinitely beyond the Great Lakes, and from the basin of those island seas as far as the Gulf of Mexico. The eminent intendant, Talon, appears to have immediately understood the importance of the discovery which had been made by the interpreter and trader, Jean Nicolet, of Three Rivers, who, before the death of Champlain, probably in 1634, ventured into the region of the lakes, and heard of "a great water"--no doubt the Mississippi--while among the Mascoutins, a branch of the Algonquin stock, whose villages were generally found in the valley of the Fox River. He is considered to have been the first European who reached Sault Ste. Marie--the strait between Superior and {169} Huron--though there is no evidence that he ventured beyond the rapids, and saw the great expanse of lake which had been, in all probability, visited some years before by Etienne Brule, after his escape from the Iroquois. Nicolet also was the first Frenchman who passed through the straits of Mackinac or Michillimackinac, though he did not realise the importance of its situation in relation to the lakes of the western country. It is told of him that he made his appearance among the Winnebagos in a robe of brilliant China damask, decorated with flowers and birds of varied colours, and holding a pistol in each hand. This theatrical display in the western forest is adduced as evidence of his belief in the story that he had heard among the Nipissings, at the head-waters of the Ottawa, that there were tribes in the west, without hair and beards, like the Chinese. No doubt, he thought he was coming to a country where, at last, he would find that short route to the Chinese seas which had been the dream of many Frenchmen since the days of Cartier. We have no answer to give to the question that naturally suggests itself, whether Champlain ever saw Nicolet on his return, and heard from him the interesting story of his adventures. It was not until 1641, or five years after Champlain's death, that Father Vimont gave to the world an account of Nicolet's journey, which, no doubt, stimulated the interest that was felt in the mysterious region of the west. From year to year the Jesuit and the trader added something to the geographical knowledge of the western lakes, where the secret was soon to be {170} unlocked by means of the rivers which fed those remarkable reservoirs of the continent. In 1641 Fathers Raymbault and Jogues preached their Faith to a large concourse of Indians at the Sault between Huron and Superior, where, for the first time, they heard of the Sioux or Dacotah, those vagrants of the northwest, and where the former died without realising the hope he had cherished, of reaching China across the western wilderness. Then came those years of terror, when trade and enterprise were paralysed by those raids of the Iroquois, which culminated in the dispersion of the Hurons. For years the Ottawa valley was almost deserted, and very few traders or _coureurs de bois_ ventured into the country around the western lakes. An enterprising trader of Three Rivers, Medard Chouart, Sieur de Grosseilliers, is believed to have reached the shores of Lake Superior in 1658, and also to have visited La Pointe, now Ashland, at its western extremity, in the summer of 1659, in company with Pierre d'Esprit, Sieur Radisson, whose sister he had married. Some critical historians do not altogether discredit the assumption that these two venturesome traders ascended the Fox and Wisconsin rivers, and even reached the Mississippi, twelve years before Jolliet and Marquette.

With the peace that followed the destruction of the Mohawk villages by Tracy and Courcelles, and the influx of a considerable population into Canada, the conditions became more favourable for exploration and the fur trade. The tame and steady life of the farm had little charm for many restless spirits, {171} who had fought for France in the Carignan Regiment. Not a few of them followed the roving Canadian youth into the forest, where they had learned to love the free life of the Indians. The priest, the _gentilhomme_, and the _coureur de bois_, each in his way, became explorers of the western wilderness.

From the moment the French landed on the shores of Canada, they seemed to enter into the spirit of forest life. Men of noble birth and courtly associations adapted themselves immediately to the customs of the Indians, and found that charm in the forest and river which seemed wanting in the tamer life of the towns and settlements. The English colonisers of New England were never able to win the affections of the Indian tribes, and adapt themselves so readily to the habits of forest life as the French Canadian adventurer.

A very remarkable instance of the infatuation which led away so many young men into the forest, is to be found in the life of Baron de Saint-Castin, a native of the romantic Bernese country, who came to Canada with the Carignan Regiment during 1665, and established himself for a time on the Richelieu. But he soon became tired of his inactive life, and leaving his Canadian home, settled on a peninsula of Penobscot Bay (then Pentagoet), which still bears his name. Here he fraternised with the Abenaquis, and led the life of a forest chief, whose name was long the terror of the New England settlers. He married the daughter of Madocawando, the implacable enemy of the English, and so influential did he become that, at his summons, all the tribes on {172} the frontier between Acadia and New England would proceed on the warpath. He amassed a fortune of three hundred thousand crowns in "good dry gold," but we are told he only used the greater part of it to buy presents for his Indian followers, who paid him back in beaver skins. His life at Pentagoet, for years, was very active and adventurous, as the annals of New England show. In 1781 he returned to France, where he had an estate, and thenceforth disappeared from history. His son, by his Abenaqui Baroness, then took command of his fort and savage retainers, and after assisting in the defence of Port Royal, and making more than one onslaught on the English settlers of Massachusetts, he returned to Europe on the death of his father. The poet Longfellow has made use of this romantic episode in the early life of the Acadian settlements:


"The warm winds blow on the hills of Spain,
The birds are building and the leaves are green,
The Baron Castine, of St. Castine,
Hath come at last to his own again."


Year after year saw the settlements almost denuded of their young men, who had been lured away by the fascinations of the fur trade in the forest fastnesses of the west. The government found all their plans for increasing the population and colonising the country thwarted by the nomadic habits of a restless youth. The young man, whether son of the _gentilhomme_, or of the humble _habitant_, was carried away by his love for forest life, and no enactments, however severe--not even the penalty of {174} death--had the effect of restraining his restlessness. That the majority of the _coureurs de bois_ were a reckless, dare-devil set of fellows, it is needless to say. On their return from their forest haunts, after months of savage liberty, they too often threw off all restraint, and indulged in the most furious orgies. Montreal was their favourite place of resort, for here were held the great fairs for the sale of furs. The Ottawas, Hurons, and other tribes came from distant parts of the North and West, and camped on the shores in the immediate vicinity of the town. When the fair was in full operation, a scene was represented well worthy of the bold brush of a Dore. The royal mountain, then as now, formed a background of rare sylvan beauty. The old town was huddled together on the low lands near the river, and was for years a mere collection of low wooden houses and churches, all surrounded by palisades. On the fair ground were to be seen Indians tricked out in their savage finery; _coureurs de bois_ in equally gorgeous apparel; black-robed priests and busy merchants from all the towns, intent on wheedling the Indians and bush rangers out of their choicest furs.

The principal rendezvous in the west was Mackinac or Michillimackinac. Few places possessed a more interesting history than this old headquarters of the Indian tribes and French voyageurs. Mackinac may be considered, in some respects, the key of the upper lakes. Here the tribes from the north to the south could assemble at a very short notice and decide on questions of trade or war. It was long the metropolis of a large portion of the Huron {175} and Ottawa nations, and many a council, fraught with the peace of Canada, was held there in the olden times. It was on the north side of the straits that Father Marquette--whose name must ever live in the west--some time in 1671 founded the mission of St. Ignace, where gradually grew up the most important settlement which the French had to the northwest of Fort Frontenac or Cataraqui. The French built a chapel and fort, and the Hurons and Ottawas lived in palisaded villages in the neighbourhood. The _coureurs de bois_ were always to be seen at a point where they could be