For a hundred years or more, New France was dependent on Old France for provisions; and even up to the death of Champlain, there were, in fact, only two plots of ground under cultivation by French settlers—that of Louis Hébert in Upper Town, and the small farm of the Récollects on the St. Charles. In New England, the settlers first of all cleared the land, laid out their farms, and stored their provisions against the winter season. They traded with the Indians and acquired wealth, and for their greater convenience they made purchases in the Old World. Thus, from the first days almost, the New England Colonies were self-contained, while New France depended on Europe to a degree amazing and pathetic. This fact strikes the keynote of the French régime, explaining, as it does, most of the trials and tribulations of New France in its perennial warfare with the Iroquois, and in the later friction with New England.
Nor is it astonishing that New France never became self-reliant. From first to last her natural growth was throttled, either by the greed of the fur companies or by the mistaken paternalism of the Bourbons. The Company of One Hundred Associates, which Richelieu founded in 1624, was no improvement on the previous administrations of New France, in spite of its elaborate charter and the fact that Richelieu himself was at the head of it. The fur companies were doubly politic in discouraging agriculture, for the purchase of peltries thus became practically the sole industry of the colony, while at the same time the people were left dependent upon the stores of the company for food. The colonisation of New England was intensive, the colonisation of New France extensive; New England cleared and built as occasion demanded; New France merely established bases from which to penetrate the wilderness. Before the death of Champlain, the white crosses which her pioneers were wont to set up were to be found as far west as Lake Huron, and before the close of the seventeenth century they dotted the trackless forests from Michillimackinac to New Orleans. It is not surprising, then, that the Indians became an important factor in the history of Canada.
CARDINAL DE RICHELIEU
M. de Montmagny, Champlain's successor, arrived in the spring of 1636. He was a Knight of Malta, a brave soldier, and a religious fanatic. During the twelve years of his administration, Quebec was almost constantly defending itself against the Iroquois. Redoubled efforts to convert the Indians also mark this period. The first of these efforts was the pious project of M. de Sillery, a Knight of Malta. De Sillery had wearied of the gay court of Fontainebleau, and in 1637 he supplied the means whereby the Jesuit Le Jeune established a hostel for converted Algonquins. The site chosen was a few miles up the river from Quebec; and although Iroquois hostility soon made havoc of the mission, the spot is known to this day as Sillery Cove.
In the same year, 1637, the Jesuits began a wooden structure in the rear of the fort, resolving to devote the six thousand crowns donated by the Marquis de Gamache, to the founding of a school for Indian children, and a college for French boys. Father Daniel brought down the first pupil from the Huron country, when he returned to Quebec, and the interpreter Nicollet skilfully induced several other Indian families to send hostages to the Jesuit seminary. But the untamed savage drank shyly at the fountain of learning, and Father Le Jeune relates of the dusky scholars that one ran away, two ate themselves to death, a fourth was kidnapped by his affectionate parent, and three others stole a canoe, loaded it to the gunwale with such commodities and food as they could lay hands upon, and escaped up the river. The indefatigable Jesuits, however, were not to be discouraged, and they still wrote with delight of their savage province. Their ardent Relations were sent regularly to France, and the hearts of princesses in the Faubourg St. Germain, and of nuns in the convents of Montmartre were alike fired with zeal for the Canadian mission.
"Is there no charitable and virtuous lady," pleaded Le Jeune, "who will come to this country to gather up the blood of Christ by teaching His word to the little Indian girls?" Thirteen nuns in a single convent straightway vowed their lives to the far-off mission; but the touching appeal of the Jesuit father sank deepest of all in the heart of the fever-stricken Madame de la Peltrie.
A review of the early life of Madame de la Peltrie makes it easy to understand how her mind was readily inflamed by the tearful Relations des Jesuits. As a child religious ecstasy had possessed her ardent mind; and her father, a gentleman of Normandy, was continually striving against her inclinations for the cloister. Twice he carried her back from a convent whither she had fled, and by a series of devices at length contrived a happy marriage for her. At twenty-two she was left a widow and childless, and once more the fervour of her early years consumed her. She resolved afresh to be a nun. Her father entreated and, under threat of disinheritance, commanded her to marry again. Meanwhile, what was being done in Canada came to her knowledge, and increased her ardour tenfold. A Jesuit, of whom she sought counsel in her dilemma, suggested a casuistical compromise. Through him a formal marriage was arranged, and the death of her father soon afterwards left herself and her revenues free for pious enterprise in New France.
