Here an agreeable surprise awaited me. When we sat down to dinner Thévenet called in his new half-breed French-Indian interpreter, and who should he prove to be but Belfleur, one of the dog drivers who in April, 1904, accompanied me from Northwest River to Rigolet, when I began that anxious journey over the ice with Hubbard’s body. He was apparently as well pleased at the meeting as I. Belfleur and a half-breed Scotch-Eskimo named Saunders are employed as Indian and Eskimo interpreters at the French Post, and are the only ones of M. Thévenet’s people with whom he can converse. Belfleur speaks French and broken English, and Saunders English, besides their native languages.
None of the people of Ungava, with the exception of two or three, speaks any but his mother tongue, and they have no ambition, apparently, to extend their linguistic acquirements. It is, indeed, a lonely life for the trader, who but once a year, when his ship arrives, has any communication with the great world which he has left behind him. No white woman is here with her softening influence, no physician or surgeon to treat the sick and injured, and never until the advent of Mr. Stewart any permanent missionary.
The natives that remain at Fort Chimo all the year are three or four families of Eskimos, a few old or crippled Indians, and some half-breed Indians and Eskimos, who do chores around the Posts and lead an uncertain existence. The half-breed Indian children are taken care of at the “Indian house,” a log structure presided over by the “Queen” of Ungava, a very corpulent old Nascaupee woman, who lives by the labor of others and draws tribute from trading Indians who make the Indian house their rendezvous when they visit the Post. She is and always has been very kind, and a sort of mother, to the little waifs that nearly every trader or white servant has left behind him, when the Company’s orders transferred him to some other Post and he abandoned his temporary wife forever.
The Indians of the Ungava district are chiefly Nascaupees, with occasionally a few Crees from the West. “Nenenot” they call themselves, which means perfect, true men. “Nascaupee” means false or untrue men and is a word of opprobrium applied to them by the Mountaineers in the early days, because of their failure to keep a compact to join forces with the latter at the time of the wars for supremacy between the Indians and Eskimos. Nascaupee is the name by which they are known now, outside of their own lodges, and the one which we shall use in referring to them. In like manner I have chosen to use the English Mountaineer, rather than the French Montagnais, in speaking of the southern Indians. North of the Straits of Belle Isle the French word is never heard, and if you were to refer to these Indians as “Montagnais” to the Labrador natives it is doubtful whether you would be understood.
Both Mountaineers and Nascaupees are of Cree origin, and belong to the great Algonquin family. Their language is similar, with only the variation of dialect that might be expected with the different environments. The Nascaupees have one peculiarity of speech, however, which is decidedly their own. In conversation their voice is raised to a high pitch, or assumes a whining, petulant tone. An outsider might believe them to be quarreling and highly excited, when in fact they are on the best of terms and discussing some ordinary subject in a most matter of fact way.
In personal appearance the Nascaupees are taller and more angular than their southern brothers, but the high cheek bones, the color and general features are the same. They are capable of enduring the severest cold. In summer cloth clothing obtained in barter at the Posts is, worn, but in winter deerskin garments are usual. The coat has the hair inside, and the outside of the finely dressed, chamoislike skin is decorated with various designs in color, in startling combinations of blue, red and yellow, painted on with dyes obtained at the Post or manufactured by themselves from fish roe and mineral products. When the garment has a hood it is sometimes the skin of a wolf’s head, with the ears standing and hair outside, giving the wearer a startling and ferocious appearance. Tight-fitting deerskin or red cloth leggings decorated with beads, and deerskin moccasins complete the costume.
Some beadwork trimming is made by the women, but they do little in the way of needlework embroidery, and the results of their attempts in this direction are very indifferent. This applies to the full-blood Nascaupees. I have seen some fairly good specimens of moccasin embroidery done by the half-breed women at the Post, and by the Mountaineer women in the South.
The Nascaupees are not nearly so clean nor so prosperous as the Mountaineers, and, coming very little in contact with the whites, live now practically as their forefathers lived for untold generations before them—just as they lived, in fact, before the white men came. They are perhaps the most primitive Indians on the North American continent to-day.
The Mountaineers, on the other hand, see much more, particularly during the summer months, of the whites and half-breeds of the coast. Most of those who spend their summers on the St. Lawrence, west of St. Augustine, have more or less white blood in their veins through consorting with the traders and settlers. With but two or three exceptions the Mountaineers of the Atlantic coast, Groswater Bay, and at St. Augustine and the eastward, are pure, uncontaminated Indians.
The line of territorial division between the Nascaupee and Mountaineer Indians’ hunting grounds is pretty closely drawn. The divide north of Lake Michikamau is the southern and the George River the eastern boun-dary of the Nascaupee territory, and to the south and to the east of these boundaries, lie the hunting grounds of the Mountaineers.