The American Indians / Their History, Condition and Prospects, from Original Notes and Manuscripts

by Henry Rowe Schoolcraft

[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.

This appears to have been the first rencontre of the ship's crew with the natives. On the following day, an interview was brought on, by the approach of said "wild men" in nine canoes, which is thus described. "We being advertised of their coming, went to the point where they were with our boats; but so soon as they saw us they began to flee, making signs that they came to traffic with us, showing us such skins as they clothed themselves withal, which are of small value. We likewise made signs unto them, that we wished them no evil, and in sign thereof, two of our men ventured to go on land to them, and carry them knives, with other iron wares, and a red hat to give unto their captain. Which, when they saw, they also came on land, and brought some of their skins, and so began to deal with us, seeming to be very glad to have our iron wares and other things, dancing, with many other ceremonies, as with their hands to cast sea water on their heads. They gave us whatever they had, not keeping any thing, so that they were constrained to go back again naked, and made us signs, that the next day, they would come again and bring more skins with them."

Observing a spacious bay extending beyond the cape, where this intercourse had been opened, and the wind proving adverse to the vessels quitting their harbour, Cartier despatched his boats to examine it, under an expectation that it might afford the desired passage—for it is at all times to be observed that he was diligently seeking the long sought passage to the Indies. While engaged in this examination, his men discovered "the smokes and fires" of "wild men" (the term constantly used in the narrative to designate the natives.) These smokes were upon a small lake, communicating with the bay. An amiable interview took place, the natives presenting cooked seal, and the French making a suitable return "in hatchets, knives and beads." After these preliminaries, which were conducted with a good deal of caution, by deputies from both sides, the body of the men approached in their canoes, for the purpose of trafficking, leaving most of their families behind. About 300 men women and children were estimated to have been seen at this place. They evinced their friendship by singing and dancing, and by rubbing their hands upon the arms of their European visitors, then lifting them up towards the heavens. An opinion is expressed that these people, (who were in the position assigned to the Micmacs in 1600 in Mr. Gallatin's ethnological map,) might very easily be converted to Christianity. "They go," says the narrator, "from place to place. They live only by fishing. They have an ordinary time to fish for their provisions. The country is hotter than the country of Spain, and the fairest that can possibly be found, altogether smooth and level." To the productions before noticed, as existing on Brion's island &c., and which were likewise found here, he adds, "white and red roses, with many other flowers of very sweet and pleasant smell." "There be also," says the journalist, "many goodly meadows, full of grass, and lakes, wherein plenty of salmon be." The natives called a hatchet cochi, and a knife bacon[32]. It was now near the middle of July, and the degree of heat experienced on the excursion induced Cartier to name the inlet, Baie du Chaleur—a name it still retains.

[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.

On the 12th of July Cartier left his moorings at St. Martin's creek, and proceeded up the gulf, but encountering bad weather he was forced into a bay, which appears to have been Gaspe, where one of the vessels lost her anchor. They were forced to take shelter in a river of that bay, and there detained thirteen days. In the mean while they opened an intercourse with the natives, who were found in great numbers engaged in fishing for makerel. Forty canoes, and 200 men women and children were estimated to have been seen, during their detention. Presents of "knives, combs, beads of glass, and other trifles of small value," were made to them, for which they expressed great thankfulness, lifting up their hands, and dancing and singing.

These Gaspe Indians are represented as differing, both in nature and language, from those before mentioned. They presented a picture of abject poverty, were partially clothed in "old skins," and lived without the use of tents. They may, says the journalist, "very well and truly be called wild, because there is no poorer people in the world, for I think, all they had together, besides their boats and nets, was not worth five sous." They shaved their heads, except a tuft at the crown; sheltered themselves at night under their canoes on the bare ground, and ate their provisions very partially cooked. They were wholly without the use of salt, and "ate nothing that had any taste of salt." On Cartier's first landing among them, the men expressed their joy, as those at bay Chaleur had done, by singing and dancing. But they had caused all their women, except 2 or 3, to flee into the woods. By giving a comb and a tin bell to each of the women who had ventured to remain, the avarice of the men was excited, and they quickly caused their women, to the number of about 20, to sally from the woods, to each of whom the same present was made. They caressed Cartier by touching and rubbing him with their hands; they also sung and danced. Their nets were made of a species of indigenous hemp; they possessed also, a kind of "millet" called "kapaige," beans called "Sahu," and nuts called "Cahehya." If any thing was exhibited, which they did not know, or understand, they shook their heads saying "Nohda." It is added that they never come to the sea, except in fishing time, which, we may remark, was probably the cause of their having no lodges, or much other property about them. They would naturally wish to disencumber their canoes as much as possible, in these summer excursions, that they might freight them back with dried fish. The language spoken by these Gaspe Indians is manifestly of the Iroquois type. "Cahehya," is, with a slight difference, the term for fruit, in the Oneida.

On the 24th July, Cartier set up a cross thirty feet high, inscribed, "Vive le Roy de France." The natives who were present at this ceremony, seem, on a little reflection, to have conceived the true intent of it, and their chief complained of it, in a "long oration," giving them to understand "that the country was his, and that we should not set up any cross, without his leave." Having quieted the old chief's fears, and made use of a little duplicity, to get him to come alongside, they seized two of the natives for the purpose of taking them to France, and on the next day set sail, up the gulf. After making some further examinations of the gulf, and being foiled in an attempt to enter the mouth of a river, Cartier turned his thoughts on a return. He was alarmed by the furious tides setting out of the St. Lawrence; the weather was becoming tempestuous, and under these circumstances he assembled his captains and principal men, "to put the question as to the expediency of continuing the voyage." They advised him to this effect. That, considering that easterly winds began to prevail—"that there was nothing to be gotten"—that, the impetuosity of the tides was such "That they did but fall," and that storms and tempests began to reign—and moreover, that they must either promptly return home, or else remain where they were till spring, it was expedient to return. With this counsel he complied. No time was lost in retracing their outward track, along the Newfoundland coast. They reached the port of "White Sands," on the 9th of August. On the 15th, being "the feast of the Assumption of Our Lady," after service, Cartier took his departure from the coast. He encountered a heavy storm, of three days continuance, "about the middle of the sea," and reached the port of St. Malo, on the 5th of September, after an absence of four months and sixteen days.

This comprises the substance of the first voyage of discovery, of which we have knowledge, ever made within the waters of the St. Lawrence. The Newfoundland and Nova Scotia coasts, together with the shores of the North Atlantic generally, had been discovered by Cabot, 37 years before. The banks of Newfoundland had been resorted to, as is known pretty freely for the purpose of fishing, for 26 years of this period, and the natives had been at least, in one instance, taken to Europe. But the existence of the St. Lawrence appears not to have been known. Cartier, is, therefore, the true discoverer of Canada, although he was not its founder. The latter honour was reserved for another. In the two succeeding voyages made by Cartier, of which it is proposed to make a synopsis, his title as a discoverer, is still more fully established.

SECOND VOYAGE.

A.D. 1535, May, 19th, Cartier left St. Malo, on his second voyage of discovery, "to the islands of Canada, Hochelaga, and Saguenay," with three ships—the "Hermina" of 100 to 120 tons—the "little Hermina" of 60 tons, and the "Hermerillon" of 40 tons, commanded by separate masters, acting under his orders as "General." He was accompanied by several gentlemen and adventurers, among whom the narrator of the voyage mentions, "Master Claudius de Pont Briand, son to the Lord of Montceuell, and cup-bearer to the Dauphin of France; Charles of Pomerais, and John Powlet." He suffered a severe gale on the outward passage, in which the ships parted company. Cartier reached the coast of Newfoundland on the 7th July, and was not rejoined by the other vessels till the 26th, on which day the missing vessels entered "the port of White Sands" in the bay des Chasteaux, the place previously designated for their general rendezvous.