No displeasure was evinced by the intelligence of Donnacona's death.

Agona, on the contrary, seemed to be well pleased with it, probably, as the journalist thinks, because it left him to rule in his stead. He took off his head-dress and bracelets, both being of yellow leather edged with wampum, and presented them to Cartier. The latter made a suitable return to him and his attendants in small presents, intimating that he had brought many new things, which were intended for them. He returned the chieftain's simple "crown." They then ate, drank, and departed.

Having thus formally renewed intercourse with the natives, Cartier sent his boats to explore a more suitable harbor and place of landing. They reported in favor of a small river, about four leagues above, where the vessels were accordingly moored, and their cargoes discharged. Of the spot thus selected for a fort and harbor, as it was destined afterwards to become celebrated in the history of Canada, it may be proper to give a more detailed notice of Cartier's original description. The river is stated to be fifty paces broad, having three fathoms water at full tide, and but a foot at the ebb, having its entrance towards the south, and its course very serpentine. The beauty and fertility of the lands bordering it, the vigorous growth of trees, and the rapidity of vegetation, are highly and (I believe) very justly extolled. Near it, there is said to be "a high and steep cliff," which it was necessary to ascend by "a way in manner of a pair of stairs," and below it, and between it and the river, an interval sufficiently extensive to accommodate a fort. A work of defence was also built upon the cliff, for the purpose of keeping the "nether fort and the ships, and all things that might pa.s.s, as well by the great, as by this small river." Upon the cliff a spring of pure water was discovered near the fort, "adjoining whereunto," says the narrator, "we found good store of stones, which we esteemed to the diamonds" (limpid quartz). At the foot of the cliff, facing the St. Lawrence, they found iron, and at the water's edge "certain leaves of fine gold (mica) as thick as a man's nail."

The ground was so favorable for tillage, that twenty men labored at an acre and a half in one day. Cabbage, turnip, and lettuce seed, sprung up the eighth day. A luxurious meadow was found along the river, and the woods were cl.u.s.tered with a species of the native grape. Such were the natural appearance and advantages of a spot which was destined to be the future site of the city and fortress of Quebec,[35] "but to which he gave the name of 'Charlesbourg Royal.'"

Cartier lost no time in despatching two of his vessels to France, under command of Mace Jollobert and Stephen Noel, his brother-in-law and nephew, with letters to the king, containing an account of his voyage and proceedings, accompanied with specimens of the mineral treasures he supposed himself to have discovered; and taking care to add "how Mons.

Roberval had not yet come, and that he feared that by occasion of contrary winds and tempests, he was driven back again into France."

These vessels left the newly discovered town and fort of "Charlesbourg Royal" on the 2d of September. And they were no sooner despatched, than Cartier determined to explore the "Saults" or rapids of the St.

Lawrence, which had been described to him, and partly pointed out, during his ascent to the mountain of Montreal. Leaving the fort under the command of the Viscount Beaupre, he embarked in two boats on the 7th of September, accompanied by Martine de Painpont and other "gentlemen,"

with a suitable complement of mariners. The only incident recorded of the pa.s.sage up, is his visit to "the Lord of Hochelay"--a chief who had presented him a little girl, on his former visit, and evinced a friendship during his stay in the river, which he was now anxious to show that he preserved the recollection of. He presented the chief a cloak "of Paris red," garnished with b.u.t.tons and bells, with two basins of "Laton" (pewter), and some knives and hatchets. He also left with this chief two boys to acquire the Indian language.

Continuing the ascent, he reached the lower "Sault" on the 11th of the month, and, on trial, found it impossible to ascend it with the force of oars. He determined to proceed by land, and found a well-beaten path leading in the desired course. This path soon conducted him to an Indian village, where he was well received, and furnished with guides to visit the second "Sault." Here he was informed that there was another Sault at some distance, and that the river was not navigable--a piece of information that meant either that it was not navigable by the craft Cartier had entered the river with, or was intended to repress his further advance into the country. The day being far spent, he returned to his boats, where four hundred natives awaited his arrival. He appeased their curiosity, by interchanging civilities, and distributing small presents, and made all speed to return to Charlesbourg Royal, where he learned that the natives, alarmed by the formidable defences going on, had intermitted their customary visits, and evinced signs of hostility. This inference was confirmed by his own observations on the downward pa.s.sage, and he determined to use the utmost diligence and precaution to sustain himself in his new position.

The rest of this voyage is wanting. Hackluyt has, however, preserved two letters of Jacques Noel, a relative of Cartier, written at St. Malo in 1587, with the observations of lat.i.tude, courses, and distances, made by "John Alphonso of Xanctoigne," who carried out La Roche, Lord of Roberval, to Canada, in 1542, and a fragment of Roberval's narrative, which indicated the sequel of Cartier's third and last voyage. From the latter, it appears that Roberval entered the harbor of Belle Isle in Newfoundland, on the 8th of June, 1542, on his way to Canada; and while there, Cartier unexpectedly entered the same harbor, on his return to France. He reported that he was unable "with his small company" to maintain a footing in the country, owing to the incessant hostility of the natives, and had resolved to return to France. He presented the limpid quartz, and gold yellow mica, which he had carefully cherished, under a belief that he had discovered in these resplendent minerals, the repositories of gold and diamonds. An experiment was made the next day, upon what is denominated "gold ore," by which term the journalist does not probably refer to the "mica," considered, in an age in which mineralogy had not a.s.sumed the rank of a science, as "leaves of gold,"

but to pieces of yellow pyrites of iron, which it is mentioned in the description of the environs of "Charlesbourg Royal" Cartier had discovered in the slate rock. And the ore was p.r.o.nounced "good"--a proof either of gross deception, or gross ignorance in the experimenter.

Cartier spoke highly of the advantages the country presented for settlement, in point of fertility. He had, however, determined to leave it. He disobeyed Roberval's order to return, and "both he and his company" secretly left the harbor, and made the best of their way to France, being "moved," as the journalist adds, "with ambition, because they would have all the glory of the discovery of these parts to themselves."

January 21st, 1829.

FOOTNOTES:

[30] I underscore the word "hotter," to denote the prevalent theory.

They were searching for China or the East India.

[31] In Mr. Gallatin's comparative vocabulary, "Napew" means man, in the Sheshatapoosh or Labrador. It is therefore fair to conclude that these were a party of Sheshatapoosh Indians, whose language proves them to be of the kindred of the great Algonquin family.

[32] Koshee and Bahkon. These are not the terms for a hatchet and a knife in the Micmac, nor in the old Algonquin, nor in the Wyandot.

[33] As the tree is afterwards stated to be "as big as any oak in France," it was probably the _box elder_, and not the sa.s.safras, which never attained to much size.

[34] Robe of beaver skins. Eight skins of two year old beaver are required to make such a robe.

[35] Query--Is not the word Quebec a derivative from the Algonquin phrase _Kebic_--a term uttered in pa.s.sing by a dangerous and rocky coast?

THE INFLUENCE OF ARDENT SPIRITS ON THE CONDITION OF THE NORTH AMERICAN INDIANS.

AN ADDRESS READ BEFORE THE CHIPPEWA COUNTY TEMPERANCE SOCIETY, AT SAULT STE-MARIE, MAY 8th, 1832.

The effects of intemperance on the character of nations and individuals have been often depicted, within a few years, in faithful colors, and by gifted minds. "Thoughts that breathe and words that burn" were once supposed to be confined, exclusively, to give melody to the lyre, and life to the canva.s.s. But the conceptions of modern benevolence have dispelled the illusion, and taught us that genius has no higher objects than the promotion of the greatest amount of good to man--that these objects come home to the "business and bosoms" of men in their every day avocations--that they lie level to every capacity, and never a.s.sume so exalted a character, as when they are directed to increase the sum of domestic happiness and fire-side enjoyment--

"To mend the morals and improve the heart."

It is this consideration that gives to the temperance effort in our day, a refined and expansive character--

"Above all Greek, above all Roman fame"--

which has enlisted in its cause sound heads and glowing hearts, in all parts of our country--which is daily augmenting the sphere of its influence, and which has already carried its precepts and examples from the little seaboard village,[36] where it originated, to the foot of Lake Superior. And I have now the pleasure of seeing before me a society, a.s.sembled on their first public meeting, who have "banded together," not with such mistaken zeal as dictated the killing of Paul, or a.s.sa.s.sinating Caesar, but for giving their aid in staying the tide of intemperance which has been rolling westward for more than three centuries, sweeping away thousands of white and red men in its course--which has grown with the growth of the nation, and strengthened with its strength, and which threatens with an overwhelming moral desolation all who do not adopt the rigid maxim--

"Touch not, taste not, handle not."

The British critic of the last century little thought, while moralizing upon some of the weaknesses of individual genius, that he was uttering maxims which would encourage the exertions of voluntary a.s.sociations of men to put a stop to intemperance. It was as true then as now, that "in the bottle, discontent seeks for comfort, cowardice for courage, and bashfulness for confidence." It was as true then, as now, that the "negligence and irregularity" which are the fruits of this habit, "if long continued, will render knowledge useless, wit ridiculous, and genius contemptible." "Who," he exclaims, "that ever asked succors from Bacchus, was able to preserve himself from being enslaved by his auxiliary?"[37] And is there a species of servitude more pernicious in its influence, more degrading in its character, more destructive of all physical and intellectual power, than the slavery of inebriation? The rage of the conflagration--the devastation of the flood--the fury of the tempest, are emblematic of the moral fury of the mind under the influence of alcohol. It is equally ungovernable in its power, and destructive in its effects. But its devastations are more to be deplored, because they are the devastations of human faculties--of intellectual power--of animal energy--of moral dignity--of social happiness--of temporal health--of eternal felicity.

Intemperance is emphatically the parent of disease, mental and physical.

Its direct effects are to blunt the faculty of correct thinking, and to paralyze the power of vigorous action. Nothing more effectually takes away from the human mind, its ordinary practical powers of discrimination and decision, without which man is like a leaf upon the tempest, or the chaff before the wind. Dr. Darwin has aptly compared the effects of spirituous liquors upon the lungs to the ancient fable of Prometheus stealing fire from heaven, who was punished for the theft by a vulture gnawing on the liver.[38] A striking allegory: but one which is not inaptly applied to characterize the painful and acute diseases which are visited upon the inebriate. Dr. Rush was an early advocate of the cause. He likened the effects of the various degrees of alcohol, in spirituous drinks, to the artificial mensuration of heat by the thermometer, and took a decided stand in pointing out its poisonous effects upon the system, in the generation of a numerous cla.s.s of diseases, acute and chronic.

If unhealthy food had been the cause of such disorders, the article would be rigidly shunned. No man would choose to eat twice of the cicuta; to use bread having a portion of lime in it; or to drink frequently of a preparation of sugar of lead. Even the intemperate would fear to drink of alcohol, in its state of _chemical_ purity, for its effects would certainly be to arrest the functions of life. Yet he will drink of this powerful drug, if diluted with acids, saccharine and coloring matter, water and various impurities, under the disguised names of wine, brandy, rum, malt liquors, whisky, cordials, and mixed potations, which all tend to pamper the natural depravity of the human heart, and poison its powers of healthful action.

Alcohol is one of the preparations which were brought to light in the age of the Alchemysts--when the human mind had run mad in a philosophic research after two substances which were not found in nature--the philosopher's stone, and the universal panacea. One, it was believed, was to trans.m.u.te all substances it touched into gold, and the other, to cure all diseases. The two great desires of the world--_wealth_ and _long life_, were thus to be secured in a way which Moses and the Prophets had never declared. A degree of patient ascetic research was devoted to the investigation of natural phenomena, which the world had not before witnessed; and modern science is indebted to the mistaken labors of this race of chemical monks, for many valuable discoveries, which were, for the most part, stumbled on. So far as relates to the discovery of the alcoholic principle of grains, a singular reversal of their high antic.i.p.ations has ensued. They sought for a substance to enrich mankind, but found a substance to impoverish them: they sought a power to cure all diseases, but they found one to cause them. Alcohol is thus invested with great talismanic power: and this power is not to create, but to destroy--not to elevate, but to prostrate--not to impart life, but death.

How extensive its uses are, as a re-agent and solvent, in medicine and the arts--or if its place could be supplied, in any instances, by other substances--are questions to be answered by physicians and chemists. But admitting, what is probable to my own mind, that its properties and uses in pharmacy and the arts are indispensable in several operations, in the present state of our knowledge--does this furnish a just plea for its ordinary use, as a beverage, in a state of health? No more than it would, that because the lancet and the probe are useful in a state of disease, they should be continued in a state of health. And do not every cla.s.s of men who continue the use of ardent spirits, waste their blood by a diurnal exhaustion of its strength and healthy properties, more injurious than a daily depletion; and probe their flesh with a fluid too subtle for the physician to extract?

The transition from temperate to intemperate drinking, is very easy. And those who advocate the _moderate_ use of distilled spirits are indeed the _real_ advocates of intemperance. No man ever existed, perhaps, who thought himself in danger of being enslaved by a practice, which he, _at first_, indulged in moderation. A habit of relying upon it is imperceptibly formed. Nature is soon led to expect the advent.i.tious aid, as a hale man, accustomed to wear a staff, may imagine he cannot do without it, until he has thrown it aside. If it communicates a partial energy, it is the energy of a convulsion. Its joy is a phrenzy. Its hope is a phantom. And all its exhibitions of changing pa.s.sion, so many melancholy proofs of

"the reasonable soul run mad."

Angelic beings are probably exalted above all human weaknesses.--But if there be anything in their survey of our actions which causes them to weep, it is the sight of a drunken father in the domestic circle.

Instructed reason, and sound piety, have united their voices in decrying the evils of intemperance. Physicians have described its effects in deranging the absorbent vessels of the stomach, and changing the healthy organization of the system. Moralists have portrayed its fatal influence on the intellectual faculties. Divines have pointed out its destructive powers on the soul. Poetry, philosophy and science, have mourned the numbers who have been cut down by it. Common sense has raised up its voice against it. It is indeed--

"----a monster of so frightful mien, That to be _hated_, needs but to be _seen_."

Like the genie of Arabic fable, it has risen up, where it was least expected, and stalked through the most secret and the most public apartments. And wherever it has appeared, it has prostrated the human mind. It has silenced the voice of eloquence in the halls of justice and legislation. It has absorbed the brain of the scientific lecturer. It has caused the sword to drop from the hand of the military leader. It has stupefied the author in his study, and the pastor in his desk. It has made the wife a widow in her youth, and caused the innocent child to weep upon a father's grave. We dare not look beyond it. Hope, who has attended the victim of intemperance through all the changes of his downward fortune, and not forsaken him in any other exigency, has forsaken _here_. Earth had its vanities to solace him, but eternity has none.

"Wounds of the heart--care, disappointment, loss, Love, joy, and friendship's fame, and fortune's cross, The wound that mars the flesh--the instant pain That racks the palsied limb, or fever'd brain, All--all the woes that life can _feel_ or miss, All have their hopes, cures, palliatives, but _this_-- This _only_--mortal canker of the mind, Grim Belial's _last_ attempt on human kind."

If such, then, are the effects of ardent spirits upon the condition of civilized man, who has the precepts of instructed reason to enlighten him, and the consolations of Christianity to support him, what must be the influence of intemperate habits upon the aboriginal tribes? I propose to offer a few considerations upon this subject. And in so doing I disclaim all intention of imputing to one nation of the European stock, more than the other, the national crime of having introduced ardent spirits among the American Indians. Spaniards, Portuguese, Swedes, Dutch, Italians, Russians, Germans, French and English, all come in for a share of the obloquy. They each brought ardent spirits to the New World--a proof, it may be inferred, of their general use, as a drink in Europe, at the era of the discovery. Whatever other articles the first adventurers took to operate upon the hopes and fears of the new found people, distilled or fermented liquor appears to have been, in no instance, overlooked or forgotten. It would be easy to show the use made of them in the West Indies, and in the southern part of our hemisphere.

But our object is confined to the colonies planted in the North. And in this portion of the continent the English and French have been the predominating powers. It had been well, if they had predominated in everything else--if they had only been rivals for courage, wisdom and dominion. If they had only fought to acquire civil power--conquered to spread Christianity--negotiated to perpetuate peace. But we have too many facts on record to show, that they were also rivals in spreading the reign of intemperance among the Indians; in gleaning, with avaricious hand, the furs from their lodges; in stimulating them to fight in their battles, and in leaving them to their own fate, when the battles were ended.

Nor do we, as Americans, affect to have suddenly succeeded to a better state of feelings respecting the natives than our English ancestry possessed. They were men of sterling enterprise; of undaunted resolution; of high sentiments of religious and political liberty. And we owe to them and to the peculiar circ.u.mstances in which Providence placed us, all that we are, as a free and a prosperous people. But while they bequeathed to us these sentiments as the preparatives of our own national destiny, they also bequeathed to us their peculiar opinions respecting the Indian tribes. And these opinions have been cherished with obstinacy, even down to our own times. The n.o.ble sentiments of benevolence of the 19th century had not dawned, when we a.s.sumed our station in the family of nations. If they were felt by gifted individuals, they were not felt by the body of the nation. Other duties--the imperious duties of self-existence, national poverty, wasted resources, a doubtful public credit, a feeble population, hara.s.sing frontier wars, pressed heavily upon us. But we have seen all these causes of national depression pa.s.sing away, in less than half a century.

With them, it may be hoped, have pa.s.sed away, every obstacle to the exercise of the most enlarged charity, and enlightened philanthropy, respecting the native tribes.

Nationality is sometimes as well characterized by small as by great things--by names, as by customs. And this may be observed in the treatment of the Indians, so far as respects the subject of ardent spirits. Under the French government they were liberally supplied with brandy. Under the English, with Jamaica rum. Under the Americans, with whisky. These const.i.tute the fire, the gall, and the poison ages of Indian history. Under this triple curse they have maintained an existence in the face of a white population. But it has been an _existence_ merely. Other nations are said to have had a golden age. But there has been no golden age for them. If there ever was a state of prosperity among them, which may be likened to it, it was when their camps were crowned with temporal abundance--when the races of animals, furred and unfurred, placed food and clothing within the reach of all--and when they knew no intoxicating drink. To counterbalance these advantages, they were, however, subject to many evils. They were then, as they are now, indolent, improvident, revengeful, warlike. Bravery, manual strength, and eloquence, were the cardinal virtues. And their own feuds kept them in a state of perpetual insecurity and alarm. The increased value given to furs, by the arrival of Europeans, created a new era in their history, and accelerated their downfall. It gave an increased energy and new object to the chase. To reward their activity in this employment, ardent spirits became the _bounty_, rather than the _price_. A twofold injury ensued. The animals upon whose flesh they had subsisted became scarce, and their own const.i.tutions were undermined with the subtle stimulant.

Historical writers do not always agree: but they coincide in their testimony respecting the absence of any intoxicating drink among the northern Indians, at the time of the discovery. It is well attested that the Azteeks, and other Mexican and Southern tribes, had their _pulque_, and other intoxicating drinks, which they possessed the art of making from various native grains and fruits. But the art itself was confined, with the plants employed, to those lat.i.tudes. And there is no historical evidence to prove that it was ever known or practised by the tribes situated north and east of the Gulf of Mexico. Dr. Robertson, an able and faithful describer of Indian manners, fully concurs with the Jesuit authors, in saying that no such beverage was known in the north, until Europeans found it for their pecuniary interest to supply it. After which, intoxication became as common among the northern as the southern tribes.[39]

Three hundred and forty years ago there was not a white man in America.

Columbus discovered the West India Islands; but Cabot and Verrizani were the discoverers of North America. Cartier and Hudson followed in the track. The first interview of Hudson with the Mohegan tribes, took place at the mouth of the river which now bears his name. It is remarkable as the scene of the first Indian intoxication among them. He had no sooner cast anchor, and landed from his boat, and pa.s.sed a friendly salutation with the natives, than he ordered a bottle of ardent spirits to be brought. To show that he did not intend to offer them what he would not himself taste, an attendant poured him out a cup of the liquor, which he drank off. The cup was then filled and pa.s.sed to the Indians. But they merely smelled of it and pa.s.sed it on. It had nearly gone round the circle untasted, when one of the chiefs, bolder than the rest, made a short harangue, saying it would be disrespectful to return it untasted, and declaring his intention to drink off the potion, if he should be killed in the attempt. He drank it off. Dizziness and stupor immediately ensued. He sank down and fell into a sleep--the sleep of death, as his companions thought. But in due time he awoke--declared the happiness he had experienced from its effects--asked again for the cup, and the whole a.s.sembly followed his example.[40]

Nor was the first meeting with the New England tribes very dissimilar.

It took place at Plymouth, in 1620. Ma.s.sasoit, the celebrated chief of the Pokanokets, came to visit the new settlers, not long after their landing. He was received by the English governor with military music and the discharge of some muskets. After which, the Governor kissed his hand. Ma.s.sasoit then kissed him, and they both sat down together. "A pot of strong water," as the early writers expressed it, was then ordered, from which both drank. The chief, in his simplicity, drank so great a draught that it threw him into a violent perspiration during the remainder of the interview.[41]

The first formal interview of the French with the Indians of the St.

Lawrence is also worthy of being referred to, as it appears to have been the initial step in vitiating the taste of the Indians, by the introduction of a foreign drink. It took place in 1535, on board one of Cartier's ships, lying at anchor near the Island of Orleans, forty-nine years before the arrival of Amidas and Barlow on the coast of Virginia.

Donnaconna, a chief who is courteously styled the "Lord of Agouhanna,"