Consul Butterfield - History of the Discovery of the Northwest by John Nicolet in 1634

The terms of the capitulation were that the French were to be conveyed to their own country; and each soldier was allowed to take with him furs to the value of twenty crowns. As some had lately returned from the Hurons with peltry of no small value, their loss was considerable. The French prisoners, including Champlain, were conveyed across the ocean by Kirk, but their arrival in England was after a treaty of peace had been signed between the two powers. The result was, the restoration of New France to the French crown; and, on the 5th of July, 1632, Émery de Caen cast anchor at Quebec to reclaim the country. He had received a commission to hold, for one year, a monopoly of the fur-trade, as an indemnity for his losses in the war; after which time he was to give place to the Hundred Associates. The missions in Canada which by the success of the British arms had been interrupted, were now to be continued by Jesuits alone. De Caen brought with him two of that order – Paul le Jeune and Anne de la Nouë.

On the twenty-third of May, 1633, Champlain, commissioned anew by Richelieu, resumed command at Quebec, in behalf of the Hundred Partners, arriving out with considerable supplies and several new settlers. With him returned the Jesuit father, John de Brébeuf. The Récollets had been virtually ejected from Canada. The whole missionary field was now ready for cultivation by the followers of Loyola. New France was restored to Champlain and his company, and to Catholicism.

Champlain's first care was to place the affairs of the colony in a more prosperous condition, and establish a better understanding with the Indians. In both respects, he was tolerably successful. His knowledge of the western country had been derived from his own observations during the tours of 1613 and 1615, but especially from accounts given him by the Indians. At the beginning of 1634, the whole French population, from Gaspé to Three Rivers, was hardly one hundred and fifty souls, mostly engaged in the trading business, on behalf of the Hundred Partners, whose operations were carried on principally at the point last named and at Tadoussac – sometimes as far up the St. Lawrence as the site of the present city of Montreal, but not often. Of the small colony upon the great river of Canada, Champlain was the heart and soul. The interior of the continent was yet to be explored. He was resolved to know more of ulterior regions – to create more friends among the savages therein. The time had arrived for such enterprises, and a trusty conductor was at hand.

As early as the year 1615, Champlain had selected a number of young men and put them in care of some of his Indian friends, to have them trained to the life of the woods – to the language, manners, customs, and habits of the savages. His object was to open, through them, as advisers and interpreters, friendly relations, when the proper time should come, with the Indian nations not yet brought in close alliance with the French. In 1618, an opportunity presented itself for him to add another young Frenchman to the list of those who had been sent to be trained in all the mysteries of savage life; for, in that year, John Nicolet 2 2 The proper spelling is "Nicolet," not "Nicollet," nor "Nicollett." The correct pronunciation is "Nick-o-lay." The people of the province of Quebec all pronounce the name "Nicoll ette ," though improperly, the same as the word would be pronounced by English-speaking people if it were spelled "Nick-o-let." But it is now invariably written by them "Nicolet." arrived from France, and was dispatched to the woods. 3 3 Vimont, Relation , 1643 (Quebec edition, 1858), p. 3. The Jesuits, intent upon pushing their fields of labor far into the heart of the continent, let slip no opportunity after their arrival upon the St. Lawrence to inform themselves concerning ulterior regions; and the information thus obtained was noted down by them. They minutely described, during a period of forty years, beginning with the year 1632, the various tribes they came in contact with; and their hopes and fears as to Christianizing them were freely expressed. Accounts of their journeys were elaborated upon, and their missionary work put upon record. Prominent persons, as well as important events, shared their attention. Details concerning the geography of the country were also written out. The intelligence thus collected was sent every summer by the superiors to the provincials at Paris, where it was yearly published, in the French language. Taken together, these publications constitute what are known as the Jesuit Relations . They have been collected and republished in the same language, at Quebec, by the Canadian government, in three large volumes. As these are more accessible to the general reader in this form than in the original (Cramoisy) editions, they are cited in this narrative. There is no complete translation of the Relations into the English language. Numerous extracts from the originals bearing particularly upon the West – especially upon what is now Wisconsin – were made some years since by Cyrus Woodman, of Mineral Point, translations of which are to be found in Smith's history of that State, Vol. III., pp. 10-112. But none of these are from the Relation of 1643 – the most important one in its reference to Nicolet and his visit to the Northwest. The new-comer was born in Cherbourg, in Normandy. His father, Thomas Nicolet, was a mail-carrier from that city to Paris. His mother's name was Marguerite de la Mer. 4 4 "Jean Nicollet né à Cherbourg, était fils de Thomas Nicollet, messager ordinaire de Cherbourg à Paris, et de Marie La Mer." – Ferland's Cours d'Histoire du Canada (1861), Vol. I., p. 324, note. But, in his "Notes sur les Registres de Notre-Dame de Québec" (Quebec, 1863, p. 30), he corrects the mother's name, giving it as in the text above. That this was her real name is ascertained from the Quebec parochial register, and from Guitet's records (notary) of that city.

Nicolet was a young man of good character, endowed with a profound religious feeling, and an excellent memory. He awakened in the breast of Champlain high hopes of usefulness, and was by him sent to the Algonquins of Isle des Allumettes, in the Ottawa river. These Indians were the same Algonquins that were visited by Champlain in 1613. They are frequently spoken of, in early annals of Canada, as Algonquins of the Isle. But all Algonquins, wherever found, were afterward designated as Ottawas by the French. To "the Nation of the Isle," then, was sent the young Norman, that he might learn their language, which was in general use upon the Ottawa river and upon the north bank of the St. Lawrence. With them he remained two years, following them in their wanderings, partaking of their dangers, their fatigues, and their privations, with a courage and fortitude equal to the boldest and the bravest of the tribe. During all this time, he saw not the face of a single white man. On several different occasions he passed a number of days without a morsel of food, and he was sometimes fain to satisfy the cravings of hunger by eating bark. 5 5 Il [Nicolet] arriua en la Nouuelle France, l'an mil six cents dixhuict. Son humeur et sa memoire excellente firent esperer quelque chose de bon de luy; on l'enuoya hiuerner auec les Algonquins de l'Isle afin d'apprendre leur langue. Il y demeura deux ans seul de François, accompagnant tousiours les Barbares dans leurs courses et voyages, auec des fatigues qui ne sont imaginables qu'à ceux qui les ont veües; il passa plusieurs fois les sept et huiet iours sans rien manger, il fut sept semaines entieres sans autre nourriture qu'vn peu d'escorce de bois." – Vimont Relation , 1643, p. 3. (The antiquated orthography and accentuation of the Relations are strictly followed in the foregoing extract; so, also, in all those hereafter made from them in this narrative.) "On his [Nicolet's] first arrival [in New France], by orders of those who presided over the French colony of Quebec, he spent two whole years among the Algonquins of the island, for the purpose of learning their language, without any Frenchman as companion, and in the midst of those hardships, which may be readily conceived, if we will reflect what it must be to pass severe winters in the woods, under a covering of cedar or birch bark; to have one's means of subsistence dependent upon hunting; to be perpetually hearing rude outcries; to be deprived of the pleasant society of one's own people; and to be constantly exposed, not only to derision and insulting words, but even to daily peril of life. There was a time, indeed, when he went without food for a whole week; and (what is really wonderful) he even spent seven weeks without having any thing to eat but a little bark." – Du Creux, Historia Canadensis , Paris, 1664, p. 359. "Probably," says Margry, "he must, from time to time, have added some of the lichen which the Canadians call rock tripe." — Journal Général de l'Instruction Publique , Paris, 1862.