"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 François Xavier Picard—Tahourenché—is a Deer, and his son Paul is a Tortoise, because (Her Highness) Madame Tahourenché 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-FEASTSBURIALS.
From a MS. Letter of Soeur Ste. Hélène, published by Abbé 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, passes for a grand match. Bravery and great warriors they think much of—they constitute 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 'God'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 mocassins, 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.