The Makers of Canada: Champlain Part 9

Fathers Guillaume Galleran and Irenee Piat came in 1622, the former in the capacity of visitor and superior. A coincidence of their arrival was the induction of the first religious novitiate. Pierre Langoissieux, of Rouen, took the monastic habit under the name of Brother Charles, at a special ceremony in the presence of Champlain and his wife, and some Frenchmen and Indians. Three young men also received the small scapulary of the Franciscan order. Father Piat left Quebec for the Montagnais mission, while Father Huet was sent to Three Rivers, and Father Poullain to the Nip.i.s.sing mission in the west. In the year 1623, Father Nicholas Viel and Brother Gabriel Sagard-Theodat, the historian of the Huron mission, arrived. They were entertained at the convent of Notre Dame des Anges. At the solemn Te Deum, which was sung in the chapel on this occasion, there were present seven fathers and four brothers. Fathers Le Caron and Viel, and Brother Sagard arranged for some Indian guides to conduct them to the Huron country, where they arrived on July 23rd. The party spent the winter among the Hurons, and during the following year Brother Sagard was recalled to France by his superiors. The Recollets continued to conduct services in the small chapel in the Lower Town, which served as the parochial church of Quebec.

In the year 1624 the French colony was placed under the patronage of Saint Joseph, who has remained from that date the patron saint of Canada. Champlain was at this time in France, and had met Montmorency at St. Germain-en-Laye, after the Recollets had complained of the conduct of the Huguenots. While the missionaries were celebrating ma.s.s, the Huguenots annoyed them by singing psalms, and they occupied the p.o.o.p-royal on board the vessels for their services, while the Catholics were compelled to a.s.semble in the forecastle, without distinction of persons. The Recollets also complained of the negligence of the a.s.sociates, who had not provided for the material requirements of the mission. Father Piat set forth that while the missionaries were prepared to sacrifice their health and their mother country in order to civilize the Indians, they were not ready, under the circ.u.mstances, to die simply for the want of food, when it was the duty of the a.s.sociates to provide for them. Father Piat also suggested the advisability of forming a seminary for young Indians, as a means of developing their moral character, of teaching them the rudiments of religion, and whereby the Recollets might acquire a knowledge of the Indian language. Realizing that they were unable to found such an inst.i.tution alone, they decided to ask a.s.sistance from the Jesuits, who had great influence at court, and who might possibly be able to establish such a building from their own resources. If these resolutions had been known, the Huguenots would doubtless have prevented the Jesuits' departure, but the news was only made public when it was too late to formulate any opposition.

Champlain, who was at this time endeavouring to induce the merchants to carry out their engagements, thought it advisable not to take any part in urging the requests of the mission, for fear of compromising its success, and he considered it the best policy to be very discreet.

Father Coton, provincial of the Jesuit order, accepted with pleasure the proposals of the Recollets, as the order was always glad of an opportunity of preaching the gospel in distant lands. The Jesuits had already founded the Acadian mission, but its results had much disappointed their hopes. Champlain was pleased to learn that the desire of the Recollets was accomplished, although he had taken no part towards its fulfilment. Indeed his services were fully employed elsewhere. The old merchants were fighting with the new ones, the dispute arising from the different methods of recruiting crews for their s.h.i.+ps.

These petty quarrels, which were constantly brought to the notice of Montmorency, caused him much annoyance, and he consequently resigned his position of viceroy in favour of his nephew, Ventadour, peer of France and governor of Languedoc, for a sum of one hundred thousand livres. The king gave his a.s.sent to the transaction, and Henri de Levis, duc de Ventadour, received his commission, dated March 25th, 1625. He is described as a pious man, who had no other desire than the glory of G.o.d.

The duke appointed Champlain as his lieutenant, and ordered him to erect forts in New France wherever he should deem it necessary, and empowered him to create officers of justice to maintain peace and harmony.

Endued with such powers, Champlain did not hesitate to continue his work. The duke's appointment was also received with favour by the Recollets and Jesuits. The a.s.sociates were not friendly disposed towards the Jesuits, but seeing that they did not ask any a.s.sistance from them, they made no opposition to their departure for Canada.

Guillaume de Caen took with him on his vessel three Jesuit fathers and two brothers. These were Fathers Charles Lalemant, Jean de Brebeuf and Enemond Ma.s.se. The brothers were Francois Charton and Gilbert Burel.

Father Lalemant, formerly director of the college of Clermont, was appointed director of the mission. Champlain speaks of him as a very devoted and zealous man. Father Ma.s.se had been previously in Acadia, where he proved his devotedness to the Indians. Father de Brebeuf, the youngest of the three, was distinguished by reason of his mature judgment and great prudence. The number of the Recollets was increased by the arrival of Father Joseph de la Roche d'Aillon, a man of n.o.ble and exalted character.

De Caen's vessel sailed from Dieppe, and although the voyage was long, it was a pleasant one. When the Jesuits reached Quebec, they met with strong opposition from the clerks, and there was no residence prepared for them. The only course which appeared open to them was to return to France, unless they could find a lodging with the Recollets.

In the meantime the clerks circulated a pamphlet amongst the families of the settlement, with a view to creating a prejudice against the Jesuits.

It was _L'Anticoton_,[23] a libellous communication, which had been proven false by Father Coton. The Recollets at once extended a courteous invitation to the Jesuits, which they gratefully accepted, and took up their residence in the convent. The Recollets also begged them to accept as a loan the timber work of a building which had been prepared for their own use.

The grat.i.tude of the Jesuits under these circ.u.mstances, is not sufficiently well known. Father Lalemant's letter addressed to the Provincial of the Recollets in France, admirably sets forth their position, and will be read with interest by every student of this portion of our history.

"Reverend Father: Pax Christi. It would be too ungrateful were I not to write to your Reverence to thank you for the many letters lately written in our favour to the Fathers who are here in New France, and for the charity which we have received from the Fathers, who put us under eternal obligation. I beseech our good G.o.d to be the reward of you both. For myself, I write to our Superiors that I feel it so deeply that I will let no occasion pa.s.s of showing it, and I beg them, although already most affectionately disposed, to show your whole holy order the same feelings. Father Joseph will tell your Reverence the object of his voyage, for the success of which we shall not cease to offer prayers and sacrifices to G.o.d. This time we must advance in good earnest the affairs of our Master, and omit nothing that shall be deemed necessary. I have written to all who, I thought, could aid it, and I am sure they will exert themselves, if affairs in France permit. Your Reverence, I doubt not, is affectionately inclined, and so _vis unita_, our united effort, will do much. Awaiting the result, I commend myself to the Holy Sacrifice of your Reverence, whose most humble servant I am.

"Charles Lalemant."

"Quebec, July 28th, 1625."

The Jesuits accepted the hospitality of the Recollets until the convent which they built on the opposite side of the river St. Charles, was ready for their habitation. It was situated near the entrance of the river Lairet, about two hundred paces from the sh.o.r.e. We shall meet them there a little later, working hard, in common with the Recollets with whom they were good friends, for the civilization of the Indians.

When Guillaume de Caen returned to France, he was summoned to appear before the tribunal of the state council, as he had not put into effect all the articles of his contract. The chief complaint against him was that the admiral or commodore of the fleet was not a Catholic. For this appointment, however, he was not responsible, as it was made by the a.s.sociates, and he therefore summoned them to give their explanations before the admiralty judge. The case was finally settled by His Majesty's council in favour of Guillaume de Caen, on the condition that he should at once appoint a Catholic. Raymond de la Ralde was the officer of his choice.

Champlain started at once for Dieppe, together with Eustache Boulle whom he appointed his lieutenant, and Destouches, his second lieutenant.

Their departure for Canada occurred on April 24th, 1626, and there were five vessels in the squadron: the _Catherine_, two hundred and fifty tons, commanded by de la Ralde;[24] _La Fleque_, two hundred and sixty tons, with Emery de Caen as vice-admiral; _L'Alouette_, eighty tons, and two other vessels, one of two hundred tons, and the other of one hundred and twenty tons.

Champlain was on board the _Catherine_, and he arrived at Perce on June 20th. Before anchoring at Tadousac, Emery de Caen caused his crew to a.s.semble on deck, and he there informed them that the Duc de Ventadour desired that psalms should not be sung, as they had been accustomed to sing them on the Atlantic. Two-thirds of the crew grumbled at this order, and Champlain advised de Caen to allow meetings for prayer only.

This ruling was judicious, although it was not accepted with pleasure.

At Moulin Baude, near Tadousac Bay, Champlain received intelligence that Pont-Grave, who had wintered at Quebec, had been very ill, and that the inhabitants had resolved to leave the country at the earliest opportunity owing to the sufferings which they had endured from famine.

When Champlain arrived at Quebec on July 5th, 1626, he found all the settlers in good health, but little had been done towards the building of the fort, or towards repairing the habitation. He, therefore, set twenty men to work at once. Emery de Caen left Quebec in order to carry on trade with the Indians. There were at Quebec at this time fifty-five persons, of whom eighteen were labourers. Champlain wished to have ten men constantly employed at the fort, but Guillaume de Caen had promised them elsewhere, and the merchants obliged them to work at the habitation, which they considered more useful than the fort. Champlain, however, did not agree with them on this point.

The oldest fortification of Quebec was commenced in the year 1620, on the summit of Cape Diamond, and the work was continued in 1621, when Champlain was able to establish a small garrison within the walls.

Communication was opened between the habitation and the fort during the winter of 1623-4, by means of a small road, less abrupt than the former one. The fort was named Fort St. Louis.

In April 1624, a strong wind carried away the roof of the fort, and transported it a distance of thirty feet, over the rampart. During this storm the gable of Louis Hebert's residence was also destroyed. This accident caused some delay to the works, and the merchants still maintained their opposition to the construction of the fort. "If we fortify Quebec," they said, "the garrisons will be the masters of the ground, and our trade will be over." Guillaume de Caen supported the opposition by saying that the Spaniards would take possession of New France, if a boast were made of its resources. The king, finally, had to undertake the defence of the colony alone.

Before leaving for France in 1624, Champlain had ordered the workmen to gather fascines for the completion of the fort, but upon his return to Canada, two years later, he found that nothing had been done. Champlain therefore decided to demolish the old fort, and to construct a more s.p.a.cious one with the old materials, composed of fascines, pieces of wood and gra.s.s, after the Norman method. The fort was flanked with two bastions of wood and gra.s.s, until such time as they could be covered with stone. The fort was ready for habitation at the commencement of the year 1629, and Champlain took up his residence there at this date, with two young Indian girls whom he had adopted as his children. After the capitulation of Quebec in 1629, Louis Kirke resided in the fort with a part of his crew.[25]

Although Champlain was not satisfied with the conduct of the merchants towards the French, he was nevertheless pleased with the Indian tribes.

This n.o.ble care and management of these poor natives const.i.tute one of the brightest pages of his life. If we wish to form an impartial judgment of the heroic qualities of Champlain, we must study his daily relations with the chiefs of the various tribes. It is here that his true character is revealed to us, and we are forced to admire both the patience and care which he bestowed upon these people, and also his exercise of diplomacy which rendered him from the first the most beloved and respected of the French. His word commanded pa.s.sive obedience, and to maintain his friends.h.i.+p they were willing to make any sacrifice which he desired. In this respect Champlain was more successful than the missionaries, nor is it a matter of surprise that his memory was cherished among the Indians longer than that of Father Le Caron or of Father de Brebeuf. In their appreciation of character, the Indians recognized instinctively that the calling of the missionaries rendered their lives more perfect than that of a man of the world, but the special characteristics and virtues of each did not escape their penetration. Champlain took every care to preserve his friends.h.i.+p with the Indians, not only on his own account, but also for the sake of the traders, and of commerce generally, for his name acted as a safe-conduct. Champlain had another ambition. He realized that if he could induce the Indians to gather in the vicinity of Quebec, they would prove a means of defence against the incursions of enemies. It seems to have been a good policy, and the Jesuits who adopted the same means had reason to be satisfied with their action.

In the year 1622 Champlain tried to establish the Montagnais near Quebec. Miristou, their chief, was willing, and they began to cultivate the land in the vicinity of La Canardiere, on the north sh.o.r.e of the river St. Charles. By living in the midst of such a community, Champlain hoped to be able to derive new information regarding the country.

The sempiternal question of an open sea, admitting a free pa.s.sage from Europe to China, was constantly under the consideration of navigators.

Whether or not the founder of Quebec believed in this pa.s.sage, we are not prepared to a.s.sert, as he does not make any definite statement, but from his Relations it is evident that he hoped to ascertain whether it were possible to reach the far west by means of the river St. Lawrence and the Great Lakes. He knew that he could serve the interest of the mother country by obtaining new data, and his opinions were well received in France, although the recent wars had somewhat engrossed public attention. The travels of the Recollets in the Huron country had not resulted in the acquisition of new territory, and the interpreters had nothing further to do than to discover new tribes with whom trade might be developed. Western Canada had consequently been neglected both for the want of explorers and of resources, as Champlain was of course unable to explore the whole American continent, and at the same time govern the colony of New France, where his presence was necessary to preserve harmony amongst the Indians.

Champlain tried to effect an alliance with the Iroquois during the year 1622, and for this purpose he sent two Montagnais to their country as delegates. In the meantime a double murder occurred in the colony. A Frenchman named Pillet and his companion were murdered by an unknown party. The facts were brought to the notice of the court in France, and it was decided to pardon the murderer on the condition that he would confess his crime, and publicly ask for pardon. Champlain appears to have been anxious to a.s.sert his authority, on this occasion, for the prevention of such crimes, but the merchants were inclined to condone the offence, and one day Guillaume de Caen in the presence of Champlain and some captains, took a sword, and caused it to be cast into the middle of the St. Lawrence, in order that the Indians might understand that the crime even as the sword, was buried forever. The effect of this action was otherwise than desired. The Hurons ridiculed the affair, and said that they had nothing to fear in the future if they murdered a Frenchman.

The murderer was a Montagnais, and the tribe consequently approved of this lack of justice. Champlain, however, desired a more severe imposition of the law. The Montagnais were perhaps the most dangerous of Champlain's allies, especially as their treachery was marked by the outward appearance of serious friends.h.i.+p. In the Montagnais were united all the vices of the other Indian tribes as well as the bad features of some of the Europeans, especially those of the Rochelois and Basques.

They were bold and independent, but Champlain soon showed them, by ceasing to care for them, that he was not to be imposed upon. Fearing to lose the friends.h.i.+p of Champlain, they endeavoured to regain the position which they had in a measure lost; but instead of remaining pa.s.sive, they boasted of the ease with which they could find protectors and advocates amongst the French. This conduct did not please Champlain, who would have preferred to find a people more amenable to natural laws, which are in themselves a defence against murder.

The Montagnais who had been sent to the Iroquois returned to Quebec in July, 1624. They had been courteously received, and as a result of their negotiations, a general meeting of the Indians was held at Three Rivers.

There might be seen Hurons, Algonquins, Montagnais, Iroquois, and the French with their interpreters. The meeting was conducted with perfect order. There were many speeches, followed by the feast pantagruelic. The war hatchet was buried, so that Champlain could leave for France without being very anxious as to the fate of his compatriots.

The alliance of 1624 did not last long, however, owing to the imprudence of the Montagnais who had journeyed to the Dutch settlement on the banks of the Hudson and promised to a.s.sist the settlers in their wars against the Mohicans and Iroquois. Champlain interfered, and reminded the Montagnais that they were bound to observe the treaty of 1624, and there was no reason to break it. "The Iroquois," said Champlain, "ought to be considered as our friends as long as the war hatchet is not disinterred, and I will go myself to help them in their wars, if necessary."

This language pleased the chief of the Montagnais, and he asked Champlain to send some one to Three Rivers, if he could not go himself, in order to prevent the other nations from fighting against the Iroquois. etienne Brle was sent on this delicate mission, but as opinion was divided as to the advisability of the war, it was decided to wait until the arrival of the vessels. Emery de Caen arrived soon after, and hastened to meet the allies, who, according to rumour, were preparing to go to war against the Iroquois. In addition to this a party had gone to Lake Champlain, where they had made two Iroquois prisoners, who were, however, delivered by the murderer of Pillet.

Champlain and Mahicanaticouche arrived in the meantime, whereupon a general council was held. Champlain severely blamed the authors of this escapade, the consequences of which might be terrible. It was resolved to send a new emba.s.sy to the Five Nations at once, composed of Cherououny called _Le Reconcilie_ by the French, Chimeourimou, chief of the Montagnais, Pierre Magnan, and an Iroquois, adopted when young by a Montagnais widow. The delegates left for Lake Champlain on July 24th.

One month after, an Indian came to Quebec with the news that the four delegates had been murdered by the Tsonnontouans. Magnan had murdered one of his compatriots in France, and by coming to Canada had evaded justice.

This ma.s.sacre put an end to thoughts of peace. In September some Iroquois were known to be _en route_ for Quebec, evidently with hostile motives. It was just at this time that a number of savages were coming from a distance of fifty or sixty leagues to fish in the river St.

Lawrence. Nothing serious happened from the visit of the Iroquois, and Champlain was able to visit his habitation at Cape Tourmente without danger. In his absence, however, a double murder was committed at La Canardiere. Two Frenchmen, one named Dumoulin, and the other Henri, a servant of the widow Hebert, were found dead, having been shot with muskets.

The murderer's intention had been to kill the baker of the habitation, and a servant of Robert Giffard, the surgeon. Champlain was anxious to punish this murderer, but the difficulty was to discover him. Champlain summoned all the captains of the Montagnais, and having set forth all the favours which he had bestowed upon the nation, contrasted them with the conduct which he had received at their hands since 1616. There had already been four murders of which they were guilty. Champlain therefore demanded that they should find and give up the guilty party. One Montagnais who was suspected, was examined, but he denied everything.

Champlain, however, ordered him to be detained in jail until the real criminal should be found.

During the winter of 1628, about thirty Montagnais, miserable and hungry, came to the habitation, asking for bread. Champlain took this opportunity of pointing out to them the evil of their race, and of the crimes they had committed. They declared that they knew nothing whatever of the crime, and to show that they were not responsible they offered three young girls to Champlain to be educated. Champlain accepted them and treated them as his own children, naming them _Foi_, _Esperance_, and _Charite_.

After having kept the Montagnais in jail for fourteen months he was released, as there was no proof against him. Champlain learned soon after that he was not guilty, and that the real criminal was dead, being none other than Mahicanaticouche, one of the captains of the Montagnais.

FOOTNOTES:

[21] For a plan of Abraham Martin's property, see, _The Story of the Siege and the Battle of the Plains of Abraham_, by A.G. Doughty.

[22] See _Deed of Concession_, p. 414, Trans. R.S.C., 1899, by A.G.

Doughty.

[23] Father Mariana, a Jesuit, having published a book ent.i.tled, _De Regi et Regis Inst.i.tutione_, in which he denounced tyranny and its fomenters, the court ordered that the work should be burnt, under the pretext that Ravaillac, who had a.s.sa.s.sinated Henri IV, had taken advantage of the Jesuit's authority to excuse his murder. It was certain that the Jesuits were the best friends of the late king. Nevertheless, they had to suffer the hostility of a certain part of the secular clergy. Father Coton, a Jesuit, published at once a pamphlet under the t.i.tle, "Is it lawful to kill the tyrants?" in which he taught that it is not lawful to kill a king, except he abuses his authority. An answer to the pamphlet, published anonymously, soon appeared, which was a satirical paper rather than a refutation of Father Coton's letter.

During the same year a new satirical paper against the Jesuits was printed, ent.i.tled _L'Anticoton_. It was translated into Latin.

[24] Raymond de la Ralde who was a Catholic, was the first captain of the island of Miscou, the history of which commenced in 1620. Guillaume de Caen appointed de la Ralde as his lieutenant to protect the trade in the Gulf of St. Lawrence against the Basques and others, especially at Perce, Gaspe, and Miscou. From the year 1627, de la Ralde ceased to be of importance, as his fortunes followed the de Caens.

[25] Champlain died within Fort St. Louis, and the Governor Montmagny had the building restored under the t.i.tle of Chateau St. Louis, which name it bore until its complete demolition.

CHAPTER IX