Antipathies of race had been on the increase at Quebec, ever since the parliamentary era of 1791; there was the French party, [300] led by fiery and able politicians, and the English oligarchy occupying nearly all the offices, and avenues to power. French armies under Napoleon I. swayed the destinies of continental Europe, their victories occasionally must have awakened here a responsive echo among their down-trodden fellow-countrymen cowardly deserted by France in 1759, whilst Nelson's victories of the Nile, of Trafalgar, of Copenhagen, and finally the field of Waterloo, had buoyed up to an extravagant pitch the spirits of the English minority of Quebec, which a French parliamentary majority had so often trammelled. It was during the major part of that stormy period that Hon. Herman Wistius Ryland, advised by the able Chief Justice Jonathan Sewell,--was in reality entrusted with the helm of state. He was, as Christie the historian observes, considered the "Fountain head of power." This subtle _diplomat_ (for such will be his t.i.tle in history), however hostile in his att.i.tude he might have appeared towards the French Canadian nationality, succeeded in retaining to the last the respect of the French Canadian peasantry who surrounded him.

Probably never at any time did he wield more power than under the administration of Sir James H. Craig. His views were so much in unison with those of Sir James, that His Excellency deputed him to England with a public mission threefold in its scope, the ostensible object of which was first "to endeavor to get the Imperial Government to amend or suspend the Const.i.tution; secondly, to render the Government independent of the people, by appropriating towards it the revenues accruing from the estates of the Sulpicians [301] of Montreal, and of the Order of the Jesuits; thirdly to seize the patronage exercised by the Roman Catholic Bishop of Quebec,--the _cures_ or church livings in his diocese; contending that no Roman Catholic Bishop really existed in Canada, (but merely a superintendent of _cures_), none having been recognized by the Crown.

It has been stated that he had a fair chance of succeeding on two points, had not the great Lord Chancellor, Eldon, intervened to thwart his scheme.

The correspondence exchanged between Mr. Ryland and His Excellency, Sir James H. Craig, preserved in the sixth volume of Christie's _History of Canada_, exhibits Mr. Ryland at his best, and has led some to infer that, had he been cast in a different sphere, where his talents and attainments would have been more properly appreciated and directed, he would have played a very conspicuous part. "We find the Beauport statesman in 1810, in London, [302] consulted on Canadian affairs by the leading English politicians and some of the proudest peers. The honored guest of English n.o.blemen, [303] he appears at no disadvantage, sips their old port unawed, cosily seated at their mahogany. It must be borne in mind that, in 1810, Lord Castlereagh and Lord Liverpool had their hands pretty full with continental politics, perhaps too much so, to heed poor distant Canada.

Shortly after the arrival, at Quebec, of the Earl of Durham, viz., on the 29th July, 1838, the Hon. H. W. Ryland expired at his country seat at Beauport, aged 78 years. He was born in 1760 at Northampton in England, of a very ancient Saxon family, dating back to Edward the Confessor. Wm.

Ryland his great grandfather having successfully defended Oxford against Oliver Cromwell, while his sons fought on the other side.

Mount Lilac then reverted to his son, George Herman Ryland, Esq., now Registrar at Montreal, who added much to the charms of the spot. It was offered to Lord Metcalfe subsequently as a country seat, but for reasons which it is unnecessary to enter into, the negotiations fell through. Mr.

Ryland occupied it till his removal from the Quebec to the Montreal Registry, Office. Some years back the property was purchased by Mr. James Dinning, Quebec, who reserved for himself the farm, one hundred and five acres in extent, and sold in 1856, the house and twenty-three acres thereunto attached to a wealthy and whimsical old ironfounder of Quebec, Mr. John H. Galbraith. This thrifty tradesman, in order to keep his hand in order, like Thackeray's hero, continued the pursuit of his former occupation, the smelting of ore, even under the perfumed groves of Mount Lilac, and erected there an extensive grapery and conservatory, and a foundry as well; the same furnace blast thus served to produce, under gla.s.s, fragrant flowers--exquisite grapes--melting peaches, as well as solid pig iron and first cla.s.s stove plates.

Mount Lilac owed a divided allegiance to Vulcan and Flora. Which of the home products pleased, the most the worthy Mr. Galbraith? is still an open question. [304]

_A VISIT TO THE INDIAN LORETTE._

Of the many attractive sites in the environs of the city, few contain in a greater degree than the Huron village of Lorette during the leafy months of June, July and September, picturesque scenery, combined with a wealth of historical a.s.sociations. The nine miles intervening between Quebec and the rustic _auberge_ of the village, thanks to an excellent turnpike, can be spanned in little more than an hour. I shall now attempt to recapitulate some of the sights and incidents of travel which recently befell me, whilst escorting to Lorette an Old World tourist, of very high literary estate.

With a mellow autumnal sun, just sufficient to bronze the sombre tints, lingering at the close of the Indian summer, we left the St. Louis Hotel, the headquarters of tourists, and rapidly drove through _Fabrique_ and Palace streets, towards the unsightly gap in our city walls, of yore yclept Palace Gate, which all Lord Dufferin's _prestige_ failed to protect against vandalism, but which, thanks to his initiative, we expect yet to see _bridged over_ with, graceful turrets and Norman towers.

A turn to the west brought us opposite to the scarcely perceptible ruins of the Palace [305] of the French Intendants, destroyed by the English sh.e.l.ls in 1775, to dislodge Arnold and Montgomery's New England soldiery.

The park which intervened formerly between it and the St. Charles was many years back converted into a wood yard to store the fuel for the garrison, a portion now is used as a cattle market, opposite, stands the station and freight sheds of the Q. M. O. & O. Railway, the road skirts the park towards the populous St. Roch suburbs, rebuilt and transformed since the great fire of the 28th May, 1845, which destroyed 1,600 houses, occupying the site of former s.p.a.cious pasture grounds for the city cows, styled by the early French _La Vacherie_. In a trice we reach Dorchester bridge, the second one, built there in 1822, the first, opened with great pomp by His Excellency Lord Dorchester in 1789, having been constructed a few acres to the west, and called after him. The bridge, as a means of crossing from one sh.o.r.e to the other, is an undoubted improvement on the scow used up to 1789.

One of the first objects on quitting the bridge and diverging westward to the Charlesbourg road, on the river bank, is the stately, solid, antique mansion of the late C. Smith, Esq, who at one time owned nearly all the broad acres intervening between the house and _Gros Pin_. It took for a time the name of Smithville and was inherited by several members of his family, who built cosy houses round it. These green fields, fringed with white birch and spruce plantations, are watered by the St. Charles, the _Kahir-Koubat_ [306] of ancient days. In rear of one of the first villas _Ringfield_, owned by Geo. Holmes Parke, Esq., runs the diminutive stream, the _Lairet_, at the confluence of which Jacques Cartier wintered in 1535- 6, leaving, there one of his ships, the _Pet.i.te-Hermine_, of 60 tons, whose decayed oak timbers were exhumed in 1843, by Jos. Hamel, City Surveyor of Quebec. A very remarkable vestige of French domination exists behind the villa of Mr. Parke--a circular field (hence the name Ring- field) covering about twelve acres, surrounded by a ditch, with an earth work about twenty feet high, to the east, to shield its inmates from the shot of Wolfe's fleet lying at the entrance of the St. Charles, before Quebec. A minute description has been given by General Levi's aide-de- camp, the _Chevalier_ Johnstone, [307] of what was going on in this earthwork, where at noon, on the 13th Sept., 1759, were mustered the disorganized French squadrons in full retreat from the Plains of Abraham toward their camp at Beauport. Here, on that fatal day, was debated the surrender of the colony--the close of French rule: here also, close by, in 1535-6, was the cradle of French power, the first settlement and winter quarters of the French pioneers--Jacques Cartier's hardy little band.

From this spot, at eight o'clock that night (13th Sept.), began the French retreat towards the Charlesbourg church; at 4 a.m. next day the army was at Cap Rouge, disordered, panic-stricken! Oh! where was the heroic Levi!

On ascending a hill (Clearihue's) to the north, the eye gathers in the contour of a dense grove, hiding in its drooping folds "Auvergne," the former secluded country seat of Chief Justice Jonathan Sewell, now owned by George Alford, Esq.

A mile to the north, in the deep recesses of Bourg-Royal, rest the fast crumbling and now insignificant ruins of the only rural _Chateau_ of French origin round Quebec. Was it built by Talon, or by Bigot? an unfathomable mystery. Silence and desertion reign supreme, where of yore Bigot's heartless wa.s.sailers used to meet and gamble away King Louis's card money and _piastres_.

"And sunk are the voices that sounded in mirth.

And empty the goblets and dreary the hearth!"

The tower or boudoir, where was immured the Algonquin maid Caroline, the beautiful, that too has crumbled to dust.

We are now at Lorette.

_TAHOURENCHE._

"I'm the chieftain of this mountain, Times and seasons found me here, My drink has been the crystal fountain, My fare the wild moose or the deer."

(_The_ HURON CHIEF, _by Adam Kidd_).

There exists a faithful portrait of this n.o.ble savage, such as drawn by himself and presented, we believe, to the Laval University at Quebec; for glimpses of his origin, home and surroundings, we are indebted to an honorary chief of the tribe, Ahatsistari. [308]

Paul _Tahourenche_ (Francois Xavier Picard), Great Chief of the Lorette Hurons, was born at Indian Lorette in 1810; he is consequently at present 71 years of age. He is tall, erect, well proportioned, dignified in face and deportment; when habited in his Indian regalia: blue frock coat, with bright b.u.t.tons and medals, plumed fur cap, leggings of colored cloth, bright sash and armlets, with war axe, he looks the _beau ideal_ of a respectable Huron warrior, shorn of the ferocity of other days. Of the line of Huron chiefs which proceeded him we can furnish but a very meagre history. Adam Kidd, who wrote a poem ent.i.tled the _Huron Chief_ in 1829, and who paid that year a visit to the Lorette Indians and saw their oldest chief, _Oui-a-ra-lih-to_, having unfortunately failed to fulfil the promise he then made of publishing the traditions and legends of the tribe furnished him on that occasion, an omission which, we hope, will yet be supplied by an educated Huron; the Revd. Mr. Vincent. Of _Oui-a-ra-lih- to_, we learn from Mr. Kidd: "This venerable patriarch, who is now (in 1829) approaching the precincts of a century, is the grandson of _Tsa-a- ra-lih-to_, head chief of the Hurons during the war of 1759. _Oui-a-ra- lih-to_, with about thirty-five warriors of the Indian village of Lorette in conjunction with the Iroquois and Algonquins, was actually engaged in the army of Burgoyne, a name unworthy to be a.s.sociated with the n.o.ble spirit of Indian heroism. During my visit to this old chief--May, 1829--he willingly furnished me with an account of the distinguished warriors, and the traditions of different tribes, which are still fresh in his memory, and are handed from father to son, with the precision, interest and admiration that the tales and exploits of Ossian and his heroes are circulated in their original purity to this day among the Irish." Mr. Kidd alludes also to another great chief, _Atsistari_, who flourished in 1637, and who may have been the same as the Huron Saul _Ahatsistari_, who lived in 1642.

Of the powerful tribes of the aborigines who, in remote periods, infested the forests, lakes and streams of Canada, none by their prowess in war, wisdom in council, success as tillers of the soil, intelligent and lofty bearing, surpa.s.sed the Wyandats, or Hurons. [309] They numbered 15,000 souls, according to the historian Ferland, 40,000 according to Bouchette, and chiefly inhabited the country bordering on Lake Huron and Simcoe; they might, says Sagard, have been styled the "n.o.bles" among savages in contradistinction to that other powerful confederacy, more democratic in their ways, also speaking the Huron language, and known as the Five Nations (Mohawks,[310] Oneydoes, Onondagas, Cayugas and Senecas), styled by the French the Iroquois, or Hiroquois, from the habit of their orators of closing their orations with the word "Hiro"--_I have said_.

'Tis a curious fact that the aborigines whom Jacques Cartier had found masters of the soil, at Hochelaga (Montreal,) and Stadacona (Quebec,) in 1535, sixty-eight years later on, in 1603, when Champlain visited these Indian towns, had disappeared: a different race had succeeded them. Though it opens a wide field to conjecture, recent investigations seem to indicate that it was the Huron-Iroquois nation who, in 1535, were the _enfants du sol_ at both places, and that in the interim the Algonquins had, after b.l.o.o.d.y wars, dispersed and expelled the Huron-Iroquois. The savages with whom the early French settlers held intercourse can be comprised under two specific heads--the Algonquins and the Huron-Iroquois --the language of each differing as much, observes the learned Abbe Faillon, as French does from Chinese.

It would take us beyond the limit of this sketch to recapitulate the series of ma.s.sacres which reduced these warlike savages, the Hurons, from their high estate to that of a dispersed, nomadic tribe, and placed the Iroquois or Mohawks, at one time nearly destroyed by the Hurons, in the ascendant.

Their final overthrow may be said to date back to the great Indian ma.s.sacres of 1648-9, at their towns, or missions, on the sh.o.r.es of Lakes Simcoe, the first mission being founded in 1615 by the Friar LeCaron, accompanied by twelve soldiers sent by Champlain in advance of his own party. The Jesuit mission was attacked by the Iroquois in 1648; St. Louis, St. Joseph [311], St. Ignace [312], Ste. Marie [313], St. Jean [314], successively fell, or were threatened; all the inmates who escaped sought safety in flight; the protracted sufferings of the missionaries Breboeuf and Gabriel Lallemant have furnished one of the brightest pages of Christian heroism in New France. Breboeuf expired on the 16th March and Lallemant on 17th March, 1649. A party of Hurons sought Manitoulin Island, then called Ekaentoton, a few fled to Virginia; others succeeded in obtaining protection on the south sh.o.r.e of Lake Erie, from the Erie tribe, only to share, later on, the dire fate of the nation who had dared to incorporate them in its spa.r.s.e ranks.

Father P. Ragueneau (the first writer, by the by, who makes mention of Niagara Falls--_Relations de_ 1648,) escorted three or four hundred of these terror-stricken people to Quebec on the 26th July, 1650, and lodged them in the Island of Orleans, at a spot since called _L'Anse du Fort_, where they were joined, in 1651, by a party of Hurons, who in 1649, on hearing of the ma.s.sacre of their western brethren, had asked to winter at Quebec. For ten years past a group of Algonquins, Montagnais and Hurons, amidst incessant alarms, had been located in the picturesque parish of Sillery; they, too, were in quest of a more secure asylum.

Negotiations were soon entered into between them and their persecuted friends of the West; a plan was put forth to combine. On the 29th March, 1651, the Sillery Indians, many of whom were Hurons united with the western brethren, sought a shelter, though a very insecure one, in a fortified nook, adjoining their missionary's house, on the land of Eleonore de Grandmaison, purchased for them at _l'Anse du Fort_, in the Island of Orleans, on the south side of the point opposite Quebec.

Here they set to tilling the soil with some success, cultivating chiefly Indian corn, their numbers being occasionally increased during the year 1650, by their fugitive brethren of the West, until they counted above 600 souls. Even under the guns of the picket Fort of Orleans, which had changed its name to Ile St. Marie, in remembrance of their former residency, the tomahawk and scalping-knife reached them; on the 20th May, 1656, eighty-six of their number were carried away captives, and six killed, by the ferocious Iroquois; and on the 4th June, 1656, again they had to fly before their merciless tormentors. The big guns of Fort St.

Louis, which then stood at the north-west extremity of the spot on which the Dufferin Terrace has lately been erected, seemed to the Hurons a more effectual protection than the howitzers of _Anse du Fort_, so they begged from Governor d'Aillebout for leave to nestle under them in 1658.

'Twas granted. When the Marquis de Tracy had arranged a truce with the Iroquois in 1665, the Huron refugees prepared to bid adieu to city life and to city dust. Two years later we find them ensconced at Beauport, where others had squatted on land belonging to the Jesuits; they stopped there one year, and suddenly left, in 1669, to pitch their wigwams for a few years at Cote St. Michel, four and a half miles from Quebec, at the Mission of Notre Dame de Foye, now called St. Foye. On the 29th December, 1673, restless and alarmed, the helpless sons of the forest sought the seclusion, leafy shades and green fields _Ancienne Lorette_. [315]

Here they dwelled nearly twenty-five years. The youths had grown up to manhood, with the terrible memories of the past still fresh on their minds. One fine day, allured by hopes of more abundant game, they packed up their household G.o.ds, and finally, in 1697, they went and settled on the elevated _plateau_, close to the foaming rapids of St. Ambroise, now known as Indian, or _Jeune_, Lorette.

"Tis here we shall now find them, 336 souls all told, [316] living in comparative ease, successful traders, exemplary Christians, but fast decaying Hurons.

"The Hurons," says Ahatsistari, [317] "are divided into four families: that of the _Deer_; of the _Tortoise_; of the _Bear_; of the _Wolf_. Thus, the great Chief Francois Xavier Picard--Tahourenche--is a _Deer_, and his son Paul is a _Tortoise_, because (Her Highness) Madame _Tahourenche_ is a _Tortoise_; a lithe, handsome woman for all that.

"Each family has its chief, or war captain; he is elected by choice. The four war captains chose two council chiefs, the six united select a grand chief, either from among themselves or from among the honorary chiefs, if they think proper."

We append a letter, from Sister Ste. Helene, descriptive of Indian customs, in 1730. Civilization and Christianity have sensibly modified, some will say, improved the Red Skins since then.

_INDIAN DRESS--LOVE MAKING-FEASTS?BURIALS._

From a MS. Letter of _Soeur Ste. Helene_, published by Abbe Verrault.

"Would you like to learn how they dress--how they marry--how they are buried? First, you must know that several tribes go completely naked, and wear but the fig-leaf. In Montreal, you meet many stately and well-proportioned savages, walking about in this state of nudity, as proud in their bearing, as if they wore good clothes. Some have on a shirt only; others have a covering negligently thrown over one shoulder. Christianized Indians are differently habited. The Iroquois put their shirt over their wearing apparel, and over the shirt another raiment, which encloses a portion of the head, which is always bare.

The men generally wear garments over their shirts; the latter, when new, is generally very white, but is used until it gets perfectly dark and disgustingly greasy. They sometimes shave a portion of their head, or else they comb one half of their hair back, the other half front.

They occasionally tie up a tuft of hair very tight on the top of the head, rising towards the skies. At other times some allow a long tress of hair to fall over their face: it interferes with their eating, but it has to be put up with. They smear their ears with a white substance, or their face with blue, vermillion and black. They are more elaborate in their war-toilette than a coquette would be in dressing--in order to conceal the paleness which fear might engender.

They are profuse of gold and silver brocade, porcelain necklaces, bracelets of beads--the women, especially in their youth. This is their jewellery, their diamonds, the value whereof sometimes reaches 1,000 francs. The Abenaqis enclose their heads in a small cap embroidered with beads or ornamented with brocade. They wrap their legs in leggings with a fringe three or four inches long. Their shoes consist of socks, with plaits round the toe, covering the foot. All this has its charm in their eyes; they are as vain of dress as any Frenchman. The pagan tribes, whenever love is felt, marry without any ceremonial. The pair will discover whether they love one another in silence, Indian-like. One of the caresses consists in throwing to the loved one a small pebble, or grains of Indian corn, or else some other object which cannot hurt. The swain, on throwing the pebble, is bound to look in the opposite direction, to make believe he did not do it.

Should the adored one return it, matters look well, else, the game is up.

"The Christianized Indians are married in face of the church, without any contract of marriage and without stipulations, because an Indian cannot own real estate and cannot bequeath to his children. The wealthiest is the mightiest hunter. This favored individual, in his village, pa.s.ses for a grand match. Bravery and great warriors they think much of--they const.i.tute the latter their chiefs. Poverty is no disgrace at the council board, and an orator in rags will speak out as boldly, as successfully, as if he were decked out in gold cloth. They come thus poorly habited in the presence of the Governor, indulge in long harangues, and touch his hand fearlessly. When ladies are present at these interviews, they honor them thus--seize their hand and shake it in token of friendship. Before I became a nun I was present at some of these ceremonies, and having won their good opinion, they would extend to me a hand which was disgusting in the extreme, but which I had cheerfully to accept for fear of offending them. They are sometimes asked to dine at the Governor's table. Unlucky are their neighbors, especially when they happen to be ladies, they are so filthy in their persons.--1730."--_Revue Canadienne_, page 108-9.

Such the Montreal Indians in 1730.

The Lorette Chapel dates back, as well as the _Old Mill_, to 1731. In 1862 the Chapel suffered much by fire. The tribe occupies land reserved by Government, under the regulations of the Indian Bureau of Ottawa. "Indian Lorette comprises from forty to fifty cottages, on the _plateau_ of the falls--spread out, without design, over an area of about twenty square acres. In the centre runs the kings highway, the outer half sloping down, towards the St. Charles. The most prominent objects are the church, a grist mill and Mr. Reid's paper mill; close by a wooden fence encloses 'G.o.d's acre,' in the centre of which a cross marks the tomb of Chief Nicholas." [318] It is indeed, "a wild spot, covered with the primitive forest and seamed by a deep and tortuous ravine, where the St. Charles foams, white as a snow drift, over the black ledges, and where the sunshine struggles through matted boughs of the pine and the fir, to bask for brief moments on the mossy rocks, or flash on the hurrying waters....

Here, to this day, the tourist finds the remnants of a lost people, harmless weavers of baskets and sewers of moca.s.sins, the Huron blood fast bleaching out of them."

Of "free and independent electors" none here exist, the little Lorette world goes on smoothly without them. "No Huron on the Reserve can vote. No white man is allowed to settle within the sacred precincts of the Huron kingdom, composed, 1st, of the lofty _Plateau_ of the village of Indian Lorette, which the tribe occupy. 2nd. Of the forty square acres, about a mile and a half to the north-west of the village. 3rd. Of the Rocmont settlement, in the adjoining County of Portneuf, in the very heart of the Laurentine Mountains, ceded to the Hurons by Government, as a compensation for the Seigniory of St. Gabriel, of which Government took possession, and to which the Hurons set up a claim.

"In all that which pertains to the occupation, the possession and the administration of these fragments of its ancient extensive territory, the usages and customs of the tribe have force of law. The village is governed by a Council of Sachems; in cases of misunderstandings an appeal lies to the Ottawa Bureau, under the control of the Minister of the Interior (our "Downing street" wisely abstaining from interference except on very urgent occasions). Lands descend by right of inheritance; the Huron Council alone being authorized to issue location tickets; none are granted but to Huron boys, strangers being excluded. Of course, these disabilities affect the denizens of the reserve only; a Huron (and there are some, _Tahourenche_, Vincent and others) owning lands in his own right elsewhere, and paying taxes and t.i.thes, enjoys the rights and immunities of any other British subject."

From the date of the Lorette Indian settlement in 1697, down to the year of the capitulation of Quebec--1759--the annals of the tribe afford but few stirring incidents: an annual bear, beaver, or cariboo hunt; the return of a war party, with its scalps--English, probably--as the tribe had a wholesome terror of the Iroquois; an occasional _pow wow_ as to how many warriors could be spared to a.s.sist their trusted and brave allies, the French of Quebec, against the heretical soldiers of Old or New England.

We are in possession of no facts to show that these Christianised Hurons differed much from other Christianised Indians; church services, war councils, feasting, smoking, dancing, scalping, fishing and hunting, filling in, agreeably, socially, or usefully, the daily routine of their existence. Civilization, as understood by christianised or by pagan savages, has never inspired us with unqualified admiration. The various siege narratives we have perused, whilst they bring in the Indian allies, at the close of the battle, to "finish off" the wounded at Montmorency, in July, 1759; at the plains of Abraham, in September 1759; at St. Foye, in April, 1760, generally mention the Abenaquis for this delicate office of _friseurs_. The terror, nay, the horror, which the use of the tomahawk and scalping knife inspired to the British soldiery, was often greater than their fear of the French sabres and French musquetoons.