Читать книгу The White and the Gold - Thomas B. Costain - Страница 49

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QUEBEC in 1620. It must be confessed at once that the cradle of New France was little different from what it had been at the start. Perhaps the dreams and hopes and determinations of the loyal souls who clung to the base of the rock had already created an atmosphere of solidity, but physically it was far removed from a realization of Champlain’s vision. Seven years later the resolute founder gave the population as sixty-seven, including children, and so it may be assumed that at this stage there were no more than fifty people in the settlement.

The huddle of hastily constructed buildings still stood among the walnut trees, but they were beginning to leak and show signs of collapse. Other houses had grown up around them, all of which were just as unsubstantial and dreary. Along the waterfront were wharfage facilities and some rude storage sheds.

Between the summit towering overhead and the little settlement hugging the riverbanks there was nothing but a steep, winding path; in summer nothing to break the browns and greens, in winter no cheerful glimmer of light against the solid blanket of snow. The summit was bare also. Some efforts had been made to clear the ground, and the stumps of what had once been noble trees now cluttered that lofty expanse, waiting for the settlers who would haul them out and set oxen to plowing the ground.

Off to the east the high line of the hills sank rather sharply until it leveled off in a thick tangle of woods where the St. Charles joined the St. Lawrence. Here, where Cartier had built his forts, the Récollet fathers had established themselves in a log building surrounded by a square palisade. The Récollets were an offshoot of the Franciscans, the order which St. Francis of Assisi had conceived to aid the lowly and tend the sick and cheer the downtrodden. The original purpose of the founder had been obscured over the centuries, and the Franciscans had become powerful and even wealthy. The result of this had been the breaking away from the parent body of dissenting groups for the purpose of getting back to the original conception. The most rigid of these were the French Récollets, known sometimes as the Franciscans of the Strict Observance, a mendicant body wearing the pointed capuche and dependent on charity for their daily bread. It happened that a Récollet convent had been established near Brouage, and on one of his visits to his home Champlain went there and made clear how much the colony needed spiritual assistance. The Récollets agreed to send out a group of their members, but with the understanding that the expenses of the venture would be provided, they themselves having not so much as a single coin. Champlain at this point stood at the peak of his organizational powers. He visited Paris, where the States-General was in session, going from bishop to bishop and stating his needs. The leaders of the French Church, despite a feeling of contempt among them for the lowly friars, subscribed the sum of fifteen hundred livres to be used in the purchase of vestments and supplies. Four of the friars had volunteered eagerly for the mission, Joseph le Caron, Jean d’Olbeau, Denis Jamay, and Pacifique du Plessis.

The people of Quebec, starved for the activities of their former life and particularly for the solace and the ritual of their faith, received the Récollets with every manifestation of delight. The first Mass ever heard in Canada was celebrated by D’Olbeau before a rude altar raised in great haste, with the settlers kneeling in humility and thankfulness and the Indians watching from far off.

With their own toil-callused hands the friars then raised the palisades and hewed out the logs and cut the stone for their severe habitation on the St. Charles. This much accomplished, they were eager to be about their mission. Not waiting to acquire any command of Indian languages, Jean d’Olbeau betook himself to Tadoussac. He existed there through a severe winter, living in a birch-bark lodge with the Montagnais, who were particularly primitive in their ways. Later he accompanied a roving band of the Montagnais up into the North, where they went for fur. His delicate frame was ill suited to the hardships of the trail and he became partially blind in the smoky atmosphere of the native lodges, but he came back in the spring and went on with his work.

Joseph le Caron was consumed with an equal eagerness to begin and attached himself to the Hurons. Champlain found him there when he paid his visit to the Huron country which has already been described. The others remained in Quebec for the time being and ministered to the spiritual needs of the settlers.

Although vegetables and grain and some fruit were now being grown and the waters thereabouts yielded fish in considerable quantities, the people of Quebec often found themselves close to the edge of actual want. In other ways their life was far from diverting or useful. They diced and gamed and quarreled, and stern discipline had to be maintained over the unattached men. The women probably suffered the most. The men could hunt and fish, but their wives sat in idleness within their own four walls. Even when the ships arrived in the spring there was nothing much in the cargoes to interest them, certainly none of the latest fashions from Paris and none of the newest fabrics. Even the issues of the Mercure Gallant, which had begun publication in 1611, were more than three months old when received.

The shut-in settlers were now denied the interest which the independent traders had supplied. In the earlier years, when no monopoly had existed, the adventurers from the seaports had flocked out in crowded ships, avid for a share in the riches of the new continent. They lived in the dilapidated cabins on Anticosti or in the ships anchored off Tadoussac. They even risked the passage of the St. Lawrence and swarmed about the Place Royale, as Champlain had named the trading post he had established at Hochelaga and which was becoming the most active of trading centers. It was here that the great fur flotillas of the Hurons and Algonquins brought their pelts for barter, sweeping down the swift Ottawa.

The independents had always been an obnoxious lot. They were greedy and dishonest and drunken and a continual nuisance to the authorities at Quebec, where they paused on their river trips. They ogled the women and they caroused in the supply sheds at the water-waterfront. Noisy and rambunctious, they were unrestrained in all their habits; a filthy, heavy-bearded crew with the instincts of pirates. They were, in fact, the most deadly birds of prey, utterly without scruples, ready to risk their own scalps for beaver skins and quite prepared to do murder for gain. Later they would be responsible for the first steps in debauching the red men. It was from the free traders that the Indians had their first taste of alcohol, and from these transients, also, the red warriors obtained guns and learned to use them.

Champlain’s head was filled with plans. He would have a stone citadel on the crest, a series of streets and squares, broad and clean and airy, churches with lofty spires, a hospital. He even dreamed of houses climbing up the steep path, a waterfront of enduring stone; of orderly days and secure nights, and church bells tolling the hours. But he would not live to see the realization of more than a fraction of his fond hopes.

This, then, was Quebec in 1620, a meager settlement indeed to represent the desire of the French people for a share in the colonization of the New World. But small and poor though it might be, it was there to stay. The few inhabitants were inured to the difficulties of the life and schooled in pioneering ways. Not even the interruption supplied by the English in 1628, which will be told in due course, could do more than temporarily dampen the faith and determination of these hardy people.