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Following a Dream

l’Aventurier

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(Following a Dream - l’Aventurier) Copyright © 2014 by (Patricia Olson Bachand) All rights reserved. No part of this book may be reproduced or transmitted in any form or by any means without written permission from the author. E:\#GENEALOGY\#D-Farlys\#JP Farly\Book\Following a Dream.docx

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DEDICATION

I have dedicated this book to Jacques Philippe Farly and Josette Dumouchel, who were true adventurers. They lived very eventful and interesting lives and left Quebec with a legacy all their own. If you have further questions, contact me or check my website for the historical facts of Jacques Philippe and Josette and all our ancestors.

Web: www.padraigan.com

Email: pat_bachand@yahoo.ca

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TABLE OF CONTENTS

Dedication .................................................................................................................... 3

Table of Contents ......................................................................................................... 4

Introduction ................................................................................................................... 5

Chapter 1 ....................................................................................................................... 7

Chapter 2 .................................................................................................................... 12

Chapter 3 .................................................................................................................... 15

Chapter 4 .................................................................................................................... 26

Chapter 5 .................................................................................................................... 28

Chapter 6 .................................................................................................................... 30

Chapter 7 .................................................................................................................... 56

Chapter 8 .................................................................................................................... 59

Chapter 9 .................................................................................................................... 70

Chapter 10 .................................................................................................................... 71

Chapter 11 ................................................................................................................... 82

Notes ..............................................................................................................................84

Sources........................................................................................................................... 85

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INTRODUCTION

Jacques Philippe Farly was born on December 9, 1710 in Montreal and baptized the next day, December 10, 1710, at La cathédrale Notre-Dame et la Place du marché. For as long as he could remember, Jacques Philippe pictured his mother’s face full of sadness and regret. Often she would gaze off in the distance as if looking for somebody and when Jacques Philippe was a small boy, he sometimes heard her crying at night. Jacques Philippe lived with his mother and her family in Montreal. He never knew his father, Antonei Farly. Antonei had left the family when Jacques Philippe was 3 years old – Antonei had set out to find financial aid to save his family and business and he had become lost. The family never heard what became of him and Jacques’ mother missed Antonei very much. Marie-Anne Bastien (or Basquin), Jacques Philippe’s mother, was a small women with beautiful blond-red hair and large blue eyes. Her hair was naturally curly and extended to her waist when not pinned up. When she was happy, her eyes sparkled. She had full lips with a crooked smile, straight white teeth and a dimple in her left cheek. She was a tender and loving mother to Jacques Philippe.

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Marie-Anne and Jacques Philippe lived with Marie-Anne’s brother, Pierre, who was one year older than Marie-Anne. When Pierre passed away in 1717, she went to live with her mother and stepfather. Marie-Anne had two younger sisters with whom she was very close, Jeanne-Angelique and Elizabeth-Gabrielle. Marie-Anne’s father, Philippe Basquin (or Bastien), a hat maker, had died in 1708 at the age of 46, and her mother, Marie Jolie, married David Pauperet on August 18, 1710. Marie-Anne’s father and mother were both from St. Nicolas-des-Champs, Paris, France. Philippe Bastien and his son, Pierre, had been very talented chapeliers (hatmakers). The hat-making business was very successful in the early 1700’s so the family had been reasonably prosperous. The Bastiens were members of the middle to upper merchant class. They lived in a house built of stone not far from the St. Lawrence River. The family liked gathering together in the kitchen around the fireplace where they enjoyed reading, although books were hard to obtain because they had to come from France, or knitting, quilting and crocheting. The large family mainly socialized with the Catholic community in which they lived, especially at church events. About this time, the hat making industry collapsed in Quebec. France wanted to keep the profits from hat making in France, so the government in Paris formally forbade the making of hats in the colony and ordered the destruction of all the workshops in New France. Jacques Philippe had learned the hat-making trade while growing up. He was in his mid 20’s when he had to find a new occupation that would lead him to the many exciting adventures he would encounter throughout his life. Jacques really did not know what he wanted to do – he knew that being connected to the fur trade could be a good job. He had been connected to the fur trade as a hat maker because the leather for the hats was purchased from tanners, who purchased their skins from the fur traders. There were also friends of his that were in the fur trade, and he felt he could successfully go into business with one of them. He realized that working in the fur trade would keep him from Montreal for long periods of time, but he was a young man without a

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wife and children, so he felt that this was the best time to pursue this career. This is how our ancestor became a “merchant voyageur”.

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CHAPTER 1

In 1710, Jacques Philippe Farly was born during a very exciting time for Montréal. The settlement was in the throes of growth and offered opportunities for people moving from Europe to New France. Montréal was a fairly small city with a population of 3,492 in 1710 but it was a bustling community. The settlers of Montréal were adventurous and brave individuals. They left the security of their

life in Europe to take up a dangerous life in New France, which resulted in the creation of a unique Canadian society. Women were an important part of this society – they were hard working and very strong. They also must have learned the art of controlling feisty men. How else could they control their active, somewhat controlling French husbands? First Nations people also played a huge part on the development of New France and the Canadian society through their involvement in trading and through their rich culture. Imagine a town bristling with activity, people running back and forth, horses pulling wagons through the streets, priests running to and fro with their black robes flapping behind them, all people speaking in loud French and Indian dialects. Construction was noisy and the builders shouted at each other from the many building sites that were popping up. Houses were being quickly constructed from wood or stone. The preference was for houses to be constructed of

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stone because of the dangers of fire, but in the early days of the settlement, many were constructed from wood.

Maison Etienne-Nivard-de Saint-Dizier –

built in 1710 The religious community had a huge influence on the settlers, as they did throughout Quebec’s history. The French settlers were very religious people and lived their faith on a daily basis. They had a drive to convert all First Nations people to Christianity and there were many missionary organizations in Quebec at that time. The most significant of these missionaries were the Jesuits. They were the first to visit the First Nations people in their own settlements and the first to live amongst the Indians. They also learned the languages of these people. Their sympathetic attitude towards the natives led to their having a significant influence on the First Nations councils. Because these missionaries were also patriots they represented their French nation and attempted to keep the Indians from mingling with the other European races living in the New World.

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Montréal was firstly named Ville-Marie and was renamed Montréal in 1705. It sat on an island at the confluence of the St. Lawrence and Ottawa Rivers. It was roughly fortified with ramparts and palisades at that time.

Drawing by François Dollier de Casson

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The Saint-Sulpice Seminary was built in 1687 by François Dollier de Casson, a Sulpician priest. When he was first sent to New France he hesitated to take the assignment, but because he had a military background before entering the priesthood, he was the type of clergy the King was looking for to settle New France. He started out as a military chaplain and was involved in action against the Mohawks. He was a missionary and

explorer. He ordered the first survey of Montreal, creating the street plan on the previous page. Near the seminary stood the Hotel Dieu (hospital) enclosure, as well as a small church. The hospital opened onto the street. Both the seminary and the hospital also provided defense in case of Indian attack.

The Chateau Ramsay was built in 1705 as a residence for the Governor of Montréal, Claude de Ramezay. It was later sold to the Compagnie des Indes, which held a monopoly on fur exports.

For many years at the beginning of the 18th century, the inhabitants of the town could not go outside the existing wooden city walls because of the danger of attack by the Iroquois. However, by 1701 the Governor, Louis Hector de Callières, terminated the 14-year war, and signed a treaty with the Iroquois. In 1711 the court ordered that stone walls be constructed around the city of Montréal. These walls were constructed of wood; however, a construction project to rebuild the walls out of stone was begun in 1713 because of the threat of British attack. The project was completed in 1744.

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Montréal was a fur-trading town and many early colonists were involved in the fur trade. Jacques Philippe’s father, Antonei Farly, was a chapelier (hat maker), and owned a small shop in Montréal where he made hats, gloves and other items of clothing from fur. Jacques Philippe’s father knew a lot about clothes because for many years he was a valet to Chevalier d’Ussy, the nephew of the Intendant of New France. Antonei Farly had lived in the Intendant’s Palace in Quebec City before he was married and worked as a valet to d’Ussy for about 3 years. When Jacques Philippe’s parents married, they moved to Montreal where Antonei opened up his hat-making shop on the Rue de Commune. However, financial problems left Antonei with the prospect of losing his shop and his home on Rue Saint-Paul. He was desperate to save his family from financial ruin, and he and Marie Ann decided it would be best

if he travelled overseas to France in search of financing from either family or friends to pay off his loans. After seeing Antonei off at the pier, Jacques Philippe’s mother waited for months to hear whether Antonei arrived in France – she waited for a letter for months, then for years, but she never heard what happened to him. Jacques Philippe was only 3 years old at the time. Jacques Philippe and Marie-Anne had moved in with her family when Antonei left for France, and they continued to live with them until Marie-Anne remarried in 1732.

Such was Marie-Anne’s love for Antonei that she did not remarry for many years – she had many opportunities and had actually been engaged for a time, an engagement she broke off when she realized she still was not ready to marry again. When Jacques Philippe was 22, Marie-Anne finally met a good man whom she married.

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CHAPTER 2

Jacques-Philippe remembered being happy as a child – his mother lavished lots of affection on him because it was just the two of them. He felt she watched over him a little too close because she was so afraid he would get sick or get hurt playing with his friends – his grandparents were always saying, “Marie-Anne, let him play. He will be fine!” Jacques Philippe went to the Sulpician school until he was 10 and was taught by Jacques Talbot, a minor cleric, and Jean Girard. They both taught school in Montréal for almost 40 years. Jacques Philippe was fortunate to grow up in Montréal as the children in the rural areas were

not able to go to school – there were no schools in the country. He learned, first and foremost, his catechism, and reading, writing and arithmetic. Several of his fellow students were Indian children from the missions. The girls in the family attended school with the Congregation of Notre Dame, who had schools in Montréal and Quebec City.

Jacques-Philippe had many family and friends as he and Marie-Anne lived with her family. Marie-Anne’s father had died in 1708 and her mother married a man 11 years younger. His name was David Pauperet, and he was born on October 22, 1683, at St-Andre, V. Chateauroiux, Arch. Bourges, Berry, France. David was a merchant in the hat trade, and after their marriage, David operated a hat making business that Marie Jolie had inherited from her first husband, Marie-Anne’s father. Marie Jolie was a very attractive woman and she felt fortunate to have made a marriage with a successful businessman who could take over the business. When Jacques Philippe reached the age of 11 his childhood was over, and he was expected to help the family in whatever way he could. He began working in his step grandfather’s

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shop as an apprentice. He was to learn the trade and hopefully when he grew up he would start his own business and be able to make a good living. God only knows how Jacques Philippe’s apprenticeship affected his health. The family had noticed that many of their husbands and sons that were involved in the manufacture of hats exhibited symptoms of mercury poisoning, but of course they did not know what mercury poisoning was – they just thought their husbands and sons were contracting chronic illnesses. Marie-Anne’s brother, Pierre, died in August of 1717 at the age of 25 - he may have died from mercury poisoning. Jacques Philippe spent a few years learning the hat-making trade; he was a very intelligent young man so he picked up the manufacture process very quickly. He moved up the managerial ladder, and began to learn to manage the shop from his step grandfather. This was a financial bonus for both of them because Jacques Philippe, as an apprentice, was paid a low wage, which

Hat Making - A Dangerous Trade Hat-making was a very dangerous trade. In the 18th and 19th centuries, the manufacture of a beaver hat could take up to seven steps and had no less than thirty steps. Sometimes five beaver pelts were needed for the manufacture of a single cap. If it was a dry beaver, the hat maker had to remove the long hair with a knife or pliers, then sprinkle the skin of a chemical solution of nitrate of mercury. This solution, or "secret" ingredient as it was called, had the advantage of linking the fibers together very effectively; however, the mercury slowly poisoned the hat makers. Working in poorly ventilated quarters, these skilled workers breathed toxic fumes of mercury and it was also absorbed into their skin all day long. This most toxic metal of all non-radioactive elements accumulated in their bodies, often without their knowledge, because mercury poisoning was and is difficult to diagnose. Painless and slow, this pernicious condition always presents symptoms that resemble other health conditions. Besides tremors characteristic of the disease, which appear only after many years of exposure, they also experienced symptoms of chronic fatigue, depression or headaches. Other symptoms of mercury poisoning presented similar to side effects of certain drugs: muscle weakness, numbness of limbs, lack of coordination, slurred speech, loose teeth, memory loss, hallucinations, irritability and nervousness, anxiety, dizziness, insomnia, weight loss or hearing loss, skin irritation or renal failure.

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benefitted his employer, and Jacques Philippe learned a trade. Also, fortunately, this allowed him limited exposure to mercury poisoning. Jacques Philippe always had an ear for languages, and while working in the shop and with his dealings with the First Nations people, he learned to speak Ojibway. He had also learned arithmetic and to read and write French and English while he attended school. He later learned basic bookkeeping skills, giving him the added bonus of being able to act as an interpreter and bookkeeper. This was especially so because, at that time, two-thirds of the merchants in Montreal could not read or write. In 1736, the government in France finally forbad the manufacture of hats in the colony and ordered the destruction of hat-making workshops in New France. As Jacques Philippe was familiar with the fur trade and people who worked in the fur trade because of his apprenticeship in the shop, he decided to pursue an occupation as merchant-voyageur in the trade of furs. He felt it would be an exciting career for a young man – he would visit faraway places and experience many adventures.

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CHAPTER 3

Jacques Philippe was a rustic looking fellow. He attracted many admiring gazes from women, both old and young, as he was very handsome, with brooding, brown eyes and a full beard. He stood about 6 feet, 3 inches tall, and although in later years he developed quite a girth, at the young age of 20, he was slim and healthy. Jacques was a dreamer who had the uncanny ability to turn

his dreams into reality. He was a visionary when it came to New France – he decided where he wanted his path to go and he went after it with energy and intelligence. He was the kind of man that other men wanted to be like, however, he also attracted envy and dislike because of his good looks and because he was quite outspoken and direct. Jacques Philippe met Marie Josephte Dumouchel (Josette) in 1737 at one of the dances that were regularly held on Saturday evenings. He was immediately attracted to her beauty, as well as her bright personality and intelligence. She was a tiny girl with long, curly, auburn hair and large blue eyes. The young people loved to dance. The priests tried to control people’s dancing because they thought it could lead to a more intimate connection. This may have been true – young people could touch each other and this could be quite exciting. When Josette spotted Jacques she was intrigued by his good looks and sultry appearance and thought him the most attractive of all the young men in the room. When he asked her to dance, she was terrified. She had never danced with such an intriguing man. He took her hand and led her to the dance floor, where he placed his arms around her. She had never experienced the feelings she was feeling as they danced around the dance floor. He smelled wonderful - of clean soap and pheremones. He was solidly built and carried himself well. As they danced, he gazed into her eyes, and she was overcome with desire.

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Josette was born in December 1714 and was baptized at the Notre Dame Basilique. Her parents, Paul Dumouchel and Marie Louise Tessier, lived in Montréal. Paul was a shoemaker, and as such, he and his family were included amongst the artisans of New France and members of the middle classes. He married Marie Louise Tessier dit Lavigne in 1710. Unfortunately, Paul passed away in 1719 at the age of 34. When Josette was 8, her mother married Jean Bouchard dit Lavalee on June 8, 1722 at Montreal. Women were expected to be submissive in this era, but Josette was anything but. She had a strong personality and she expressed herself freely – just the type of woman that Jacques Philippe found attractive. When he met Josette, he was fascinated with her. After spending time with Josette at the dance, he decided he would love to get to know her better so, when the occasion presented itself, he asked Josette’s mother and stepfather if he could court Josette with a view to marriage, and they agreed. They thought Jacques would be a good catch – he had the work ethic and skills that would see Josette living a secure life financially, which was a major consideration at that time. They were a bit concerned because Jacques seemed to be an adventurous fellow and spoke often of travelling to the “Outanois” (far west) for the purpose of trade. They thought that this type of life would not be safe for a young woman like Josette and requested that when Jacques was away from Montréal for the trading season, Josette would remain in the city near her family. Jacques agreed but in the back of his mind he never thought for a moment that Josette would agreed. She was just as adventurous as Jacques and had talked about looking forward to trips to places like Fort Michilimackinac. She was incredibly brave, which was a characteristic that Jacques loved about her. He felt they were kindred spirits.

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Jacques and Josette courted for about a year, spending as much time together as Jacques’ work allowed. They attended many pre-Lenten dances on the weekends, where the curés and priests kept an eye on them. They socialized with other young people in Montréal, playing games or cards when time allowed. Often, however, they snuck off by themselves where they would cuddle up in a chair or on a bench and watch the moon, dreaming and talking about their

adventurous future. Jacques Philippe and Josette were married on February 9, 1739, after the successful reading of the marriage bans for three Sundays prior to the wedding. Attendees at the wedding were Josette’s mother, Marie-Louise Tessier, Jacques Philippe’s mother, Marie-Anne Bastien, and her husband, Jean Favre St-Jean, Michel Maret Delachauvignerie (squire), Jacques Bertrand (brother-in-law or stepbrother of the bride), Vital Dumouchel (Josette’s brother), and the Vicaire Deat, who married the couple. Jacques and Josette had attended the marriage of Josette’s brother, Louis Dumouchel, and his bride, Marie Louise Leclerc, on January 12 of 1739, at the Basilique so she was familiar with the customs and arrangements that she, her mother and sisters had to make. Josette’s dress was quite simply, which she thought would be practical considering the future she would be spending with a fur trader – and the many trips back and forth to Fort Michilimackinac. It consisted of a jacket and petticoat made of silk brocade. She wore a simple cream-colored lace cap with very small leaves and flowers intertwined throughout which looked very fetching with her auburn hair. Josette wore the dress for many years for special occasions.

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Jacques also wore a suit that would be appropriate for other occasions. This frockcoat was made of wool, with collar, cuffs and skirts embroidered with cream silk “point Beauvais” garlands of pearls and flowers with embroidered buttons, and he wore a blouse reaching to the mid thigh that was made of silk. He wore matching breeches made from woolen cloth, dark hose, and buttoned leather boots. The dark color of the suit would enable him to wear it for social events either in Montreal or at the Fort. Josette’s wedding ring was very simple but beautiful - it was gold with a lilac sapphire. The style for that time was a high setting for the stone but Josette preferred the lower setting so it would not become caught as she was working. She would not take this ring off for the rest of her life. After a small ceremony at the Basilique Notre Dame, the family

returned to the home of Jacques Philippe’s mother and stepfather for a wedding lunch. Jacques’ sisters, Marie-Hyppolite and Marie-Joseph, were young children and Jacques enjoyed spending time with the little girls. Since he was no longer living with his mother and stepfather, he missed his little sisters’ laughing, shouting, and general gaiety. He was very fond of them. As a matter of fact, his relationship with his sisters puzzled some people – at that time the norm was for children to be “seen and not heard”. However, Jacques found the Indians’ way of treating their children much better. They were affectionate with their children and treated them with love and respect. After the ceremony, the family celebrated at a dinner hosted by Josette’s parents. They had the traditional wedding meal, with poutine, maple syrup, tourtiere (meat pie), and sugar pie as well as French pastries. During the dinner, money was pinned to the bride’s veil. There was lots of wine, dancing and music. The party would go long into the night and even into the next day.

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Jacques and Josette spent their wedding night in Josette’s bedroom, and they really hoped they would be left alone by the guests, who were singing and dancing on the main floor. The weddings in New France could become very riotous if the guests decide to “chiveree” the wedding couple (banging pots and pans and shouting outside their window or door). As they entered the bedroom, Jacques turned and pulled Josette into his arms; it was like nothing Josette had ever felt before. Jacques had held and kissed her before but not so intimately. Her heart was racing and she felt close to him, both physically and emotionally. Oh! She loved this man. The bedroom was dimly lit by a small candle. Jacques drew Josette closer to the bed and for a moment she felt panic. Jacques reassured her that everything would be fine. He sat on the bed and pulled her down into his arms. As she looked into his eyes, she saw that he truly loved her. Jacques began to undress Josette, and her excitement grew even more. He was gentle and loving as he kissed her. Their emotions were becoming heated as they drew together. Below they could still here people celebrating, drinking and singing, but they were encased in their beautiful and sensual cocoon where they were only aware of each other. As the couple sunk deeper into the bed, Josette drew Jacques into her arms and rose her head to kiss him. Before meeting her lips, Jacques murmured, “Josette, je n'ai jamais pensé que je pourrais vous aimer autant.” – I never thought I could love you this much. The moon outside their window appeared Gaussian, shimmering behind the clouds. Their life together had begun.

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Rue Notre-Dame

Jacques’ and Josette’s address in 1741, according to the Census, was 67 Rue Notre Dame, at the Maison de Lavallee, forgeron, and his wife. “In the same house lived Sieur Farly and his wife. Jacques-Philippe Farly, voyageur, epoux de Marie-Josephe Dumouchel”. Next door at 68 Rue Notre Dame lived Jacques Cavelier, a master armourer. During the first years of their marriage, the home of Jacques and Josette was very close to the Sulpician Seminary. The house was built of stone, as were most of the houses in Montreal. There were still some wooden tenement buildings, and a great deal of people rented rather than purchasing their homes. Houses were too expensive for the ordinary people of Montreal. Many of the streets were narrow and constructed of dirt, not stone. They bustled with people and animals, and the noises were quite deafening. When it rained, the streets turned into mud holes, making travel on them extremely precarious. In the poorer parts of Montréal, violence, fire and petty theft were common. Most of the people travelled throughout Montréal on the St. Lawrence River and its tributaries – many families had birch bark canoes, which they purchased from the Indians, who taught them how to use the small boats. These small canoes were used for most of the year to get around Montréal. There were also large rafts, or cajeux, transporting goods along the riverways.

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River Raft (Cajeu) Cariole During the winter months, the people of Montréal walked around on snowshoes – a mode of transportation again learned from the First Nations people. It snowed a fair amount in the winter and this was the best way to navigate the streets on foot. Some people had carioles, sleighs with runners, that were pulled by horses or dog teams. In summer, the wealthy of Montreal favoured the light, two-wheeled buggy called a calèche.

Calèche

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The house that Jacques and Josette lived in was located only 4 or 5 houses from rue Saint-Francois-Xavier (St. Francis below) on rue Notre Dame. 1739 – where did they live in Montreal.

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This image is from about 50 years after Jacques and Josette lived on Rue Notre Dame, but you can see the street they lived on in the image above. Their house was located on the left, near the far end of the street. It was a large house as more than one family lived there.

Jacques Philippe was at the beginning of his career as a merchant (or bourgeois) in the fur trade and had been making trips to Fort Michilimackinac, a small fur-trading fort built where Lake Michigan and Lake Huron joined. The Fort gave him access to a trading post system that stretched from the St. Lawrence to the Mississippi. The Fort also gave a young entrepreneur like Jacques Philippe excellent opportunities for trade in the western fur basin.

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Jeanne Juin, Josette’s grandmother, was born in 1655 in St-Laurent, Paris. She died in 1689 at the age of 34. Jeanne was a Daughter of the King (Filles du Roi). She came to Canada looking for a new life and found an exciting one – she married Bernard Dumouchel dit Larouche, a maitre cordonnier (master shoemaker) on April 17, 1673. Jeanne was only 18 and Bernard was 22 when they married at Trois Rivieres.

Jeanne gave birth to 6 children, all of whom lived to adulthood – quite an achievement in those days, where infant mortality was high.

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Besides the many French Canadians who operated at the Fort, there was a variety of other people living there – many Métis (coureur de bois among them), First Nations people like the Ottawa and Sauteux, and Indian and Negro slaves. Most of the slaves were women, and some were taken as wives, known as “country wives”, by the coureur de bois and traders who lived at the Fort or in the back country for long periods of time. These men often had wives in Montréal as well, but because they were away from home for most of the year, they seemed not to be able to go without female companionship. Josette found the lifestyle of being the wife of a merchant-voyageur exciting but very different from the lives of her friends who had married men who resided in Montreal. The trips back and forth to Fort Michilimackinac were both dangerous at times and exhausting. Whenever she and Jacques set out for the Fort, she drew strength from the memories of her grandmother, who made the dangerous and difficult journey from France to New France. Jeanne Juin was a brave and strong woman, and Josette tried to emulate her when times became difficult.

Filles du roi

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CHAPTER 4

Josette gave birth to her first child, Marie Josephe Farly, on January 25, 1740 in Montreal. She was baptized the same day at Notre Dame Basilica, with her godparents being Jean Bouchard Lasalle, a blacksmith, and Marie Bastien, Josette’s mother. She later died at the age of 17 at Fort Michilimackinac on November 19, 1757, likely during the smallpox epidemic that spread through the area that autumn. Josette is said to have given birth to a boy named Albert in 1741, but this has never been confirmed nor were there any records found to indicate he existed. Josette’s second child, Jean Baptiste Farly, was born in Montreal on May 31, 1742, and baptized at Notre Dame Basilica, with the godparents being Pierre Leduc and Francoise Bouchart. He was only 2 months old when he died on August 8 that year. He was buried at St-Laurent, Quebec. Infant deaths were not uncommon, but this did not make the loss any easier for Josette, who diligently cared for and loved her small babies and she was devastated by the loss of this little boy.

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High infant mortality was a fact of life in communities until the beginning of the 20th century. One important predictor of infant mortality was breastfeeding. In areas where mothers did not breastfeed their babies, mortality rates were high, sometimes reaching 30 to 40 percent. Peasant women were pressured not to breastfeed, and wealthy women often hired wet nurses so they did not need to breastfeed themselves. Often these wet nurses came from the poorer classes, and because their general health was poor, their breast milk was also poor. Another reason for infant death was the number of diseases that ran rampant through the communities at that time. Diseases such as smallpox, tuberculosis, dysentery, measles and whooping cough were common. Josette breastfed all of her babies and she was in good health so perhaps Jean Baptiste contracted one of the diseases that frequented Montréal at this time. He also could have been born prematurely.

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CHAPTER 5

Jacques Philippe grew up in an era of revival of the fur trade. In 1715, the beaver furs stored in warehouses in France were consumed by rodents and insects, leaving the French without furs for the manufacture of fur goods. Thus began a resurgence in exporting furs from New France to France. In New France, the fur trade was carried out by scores of small partnerships controlled by a small number of “Bourgeois” - city dwellers who owned the boats used to ship goods and who employed the voyageurs to make the journey into the wilds to trade goods for furs. These goods included iron tools, wool blankets, colourful cloth, and guns. They in turn received furs and even meat in trade. The main First Nations people trading in furs were the Ottawa and Ojibway tribes. Beaver was the most popular of the furs, however, in Europe there was also a demand for lynx and marten as well as feathers from Canadian ducks, geese and swans. Buffalo skins were also exported, although they were impervious to bleaching and drying. Other animals whose pelts were traded were bears, otters, wolves, wolverines, minks, foxes, seals, squirrels, raccoons, elk, muskrat, and deer. Sometimes beaver pelts came in second or third behind raccoon or deer skins.

Muskrat (or Musquash)

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From McGill University – History: The Beaver and Other Pelts (http://digital.library.mcgill.ca/nwc/history/01.htm)

In the 18th and 19th centuries, the process for making a beaver hat was lengthy (7 hours) and required over 30 procedures conducted by various specialists. Beaver skins were stripped of their outer guard-hair and turned into felt through a complex process of combing, beating and drying. Depending on the price and quality of the hat, the size of the beaver pelts, and the richness of the felt, a single hat needed between 1 to 5 full-grown male pelts for its production. Cheaper hats, such as those worn by soldiers, combined beaver, horse, and rabbit fur in order to make them less expensive to manufacture. The pelt arriving in the hatter's workshop was rough, greasy and covered with coarse hair, under which was the fine felt. The guard hairs were first removed with a knife or tweezers. The pelt was then spread with a chemical solution of nitrate of mercury, which caused small scales to raise on each felt fiber. This increased the felt's matting capacity and gave it a reddish color. However, constant exposure to mercury fumes attacked the nervous system of hatters, thus causing muscle twitching as well as difficulties in speech and thought, which is how the expression "mad as a hatter" appeared. In turn, the pelt was dried and the under-fur was shaved off. To separate the remaining guard hairs from the under-fur, hatters used a tool similar to a bow. The mix of felt and hair was vibrated and the long coarse hairs gradually fell into traps on the hatter's table. Once the felt was separated from the skin, it was manipulated to form 3 or 4 flat and triangular pieces called "capades", each looking like a piece of pie. Each capade was wrapped in a leather skin and placed on a wooden bench with a heated iron plate placed in the center. This strengthened and condensed the capades and allowed the hatter to bring them together to form a single cone-shaped piece of felt. Because the hat body was still very large at this point, it required further shrinkage and toughening. It was thus placed in a large kettle filled with a hot mix of water, sulfuric acid, beer-grounds and wine lees (deposits of dead yeast or residual yeast and other particles that are carried to the bottom of the vat after fermentation and aging.). After the hat body was immersed in this solution over and over, it was worked by hand or with a rolling pin. This combined use of pressure, heat and moisture helped reduce the felt to about half its original size. This was done until the texture became firm and was ready to be drawn over a wooden mould, on which the material was worked to give it a desired shape and style. The shrunken hat body was stripped of its cone-shaped top and placed in a copper container filled with a dye. The hat was kept in this boiling mixture for about 45 minutes before being removed to cool. This was done several times until the hat obtained the desired color. The hat was dried and applied with a mix of tree gum and glue, in order to make it waterproof and quite stiff. For a few finishing touches, steam was applied to proceed with minor corrections or changes. Finally, the hat was applied with ribbons, cockades, buttons or other decorative elements. Beaver furs were also used to produce collars, cuffs, muffs and gauntlets. For all these purposes, the leather was dressed or tanned, a process which extracted the long coarse hairs and reduced the weight of the skin, and eliminated the fat. In a similar way, the excellent leather of moose, elk, caribou and deer was used to manufacture gloves, vests, and breaches used for horseback riding. Some furs, such as those of minks, foxes, and lynx, were worked to produce small accessories such as hoods and mittens. As for buffalo robes, they were sent to Montreal to become covers and blankets for carioles. Coats made entirely of fur were not yet in style.

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CHAPTER 6

Jacques Philippe was one of the “Bourgeois” when he decided to enter into the Fur Trade. On June 23, 1742, while living on Notre-Dame Street in Montréal, Jacques formed a fur trade society (or partnership) with Jean-Baptiste Marsolet in the office of Notary Simonnet and became a ‘marchand-voyageur’. This was when he began his fur trade activities in the Great Lakes region.

*A voyageur was an adventurer who journeyed by canoe from Montréal to the interior to trade

with Indians for furs. At the close of the 17th century, the term was applied to selected "Coureurs

de Bois" (wood-runners"), hired by Montréal merchants to arrange and sustain trading alliances

with Indian bands. The term later included all fur trade participants: the merchant (Bourgeois),

his clerk (commis) and contracted servants (engagés). Today, the term "voyageur" suggests the

romantic image of men padding the canoes in the fur brigades which traversed much of the

continent, living lives full of perilous adventure, gruelling labour and boisterous cameraderie.”

John E. Foster, in The Canadian Encyclopedia, 2006 Historical Foundation of Canada] As a ‘marchand-voyageur’, Jacques Philippe and Jean-Baptiste employed ‘voyageurs’. These voyageurs usually earned from 200 to 500 livres if they stayed in the west over the winter. If they returned to Montréal in the fall, their wage was 100 to 200 livres plus their keep. These men earned double what a labourer earned in Montréal.

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Jacques Philippe and his partner obtained a lease on trade at Fort Michilimackinac. Each member of the partnership shared the profits depending on their investment in the partnership. They purchased trade goods from merchants in Montréal at 30 percent interest. They also sold the furs to these merchants because the merchants marketed the furs through their agents in France.

Around 1680, French fortifications and a trading post were fortified to become the first fort built near the Chippewa tribe and the Mission St-Ignace founded by the Jesuit Jacques Marquette. A more modern fort was erected around 1715 by the French on the south shore of the Straits of Mackinac in about 1715. The fort was both strategically located and heavily fortified. It was built primarily as a link in the French trade system, which extended from Montreal through the Great Lakes region and northwest to Lake Winnipeg and beyond. Overlooking the Straits of Mackinac connecting Lake Huron and Lake Michigan, the fort served as a supply post for French traders operating in the western Great Lakes region and as a primary stopping-off point between Montreal and the “Pays d’en Haut” - west country. Fort Michilimackinac was an island of French presence on the frontier from which the French carried out the fur trade, sought alliances with native peoples, and protected their interests against the colonial ambitions of other European nations.

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The Fort occupied an important place in the life of Jacques Philippe who was present at the fort on and off for 25 years. On June 22, 1743, he is recorded in the Baptismal Records of the Mission of St. Ignace de Michilimackinac as “voyageur” and godfather to Marie-Joseph Blondeau, a Metis, at her baptism. Standing 6 feet, 3 inches, Jacques Philippe was a tall, portly, well-built, good-looking man with long black hair, tied back, and whiskers. He preferred to wear his hair long because this protected him somewhat from the mosquitoes that beset all those who lived in the area. Because of his height and girth, he could be quite imposing. Jacques had an engaging personality and people who spoke with him or were around him felt inspired to interact with him as it was pleasant to do so. He was interesting to talk to because he was well-educated and continued to be self-taught throughout his life. He always had some interesting and funny stories to tell. When he was on his own at the Fort, Jacques greased his hair with ochre and grease, in the fashion of the Ojibwa. His choice of clothing was most often a buckskin jacket and pants made of tanned skins, and a woollen cloth shirt as they were the most comfortable. He wore tall boots made of leather. He wore either a beaver hat or a fur tuque.

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When Jacques met with the Europeans, he wore a French (or European) style suit, made of wool, adapted to his life style, with black pants, high leather boots, a wool shirt, and a dark colored, long suit coat. This type of dress was more formal, and when he wore this, the Europeans appeared to feel more comfortable when conversing with him. However, he had a large personality, and was still quite intimidating. The main route to Michilimackinac was the Ottawa Waterway, on route first visiting Lake Temiskaming, then on to the Fort. It was an 18 to 20 day journey from Lachine to Lake Temiskaming, or a 35 to 40 day voyage from Lachine to Michilimackinac. The second route to

Fort Michilimackinac was extremely important to the fur trade: following the Ottawa River to the Mattawa Forks, voyageurs would then turn west along the Mattawa River, across Lake Nipissing, along the French River, and finally through the Great Lakes to Fort Michilimackinac. In the spring, canoes were loaded with freight – sixty pieces or packages of merchandise, weighing from 90 to 100 pounds each, and provisions. The entire weight of the canoe usually exceeded 8,000 pounds. This freight was loaded in Lachine, so the canoes went empty from Montreal to Lachine which was a distance of about 9 miles. The canoes bound for Fort Michilimackinac left via Lachine. The first rapids were at St. Anne, two miles below the upper end of the island of Montreal. The party stopped there so that the

men could attend Mass and go to confession. Rum was distributed – 8 gallons of rum to each canoe for consumption during the voyage. The next morning, the canoes were loaded up and they were finally on their way to the Fort. After stopping at Fort Michilimackinac, the canoes would continue on to Lakes Superior and Michigan where they would winter with the First Nations communities and engage in trade with the

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Indians, then return down the Ottawa Waterways with their loads of furs to Montreal. The round trip journey could last up to a year. The one way trip from Montreal to Fort Michilimackinac could take from 2 to 3 months, and during the trip the men had to portage (carry the canoe and goods over land) at least 35 times – distances overland represented many kilometers. The Ottawa River’s rapids and waterfalls were famous for their treachery. The terrain was rough and rocky, and some areas were heavily forested with many small streams, hills and valleys. The trip was uncomfortable for Jacques because he was so tall. Voyageurs were usually short men, about 5 feet, four inches, because long legs would not fit comfortably or well in a crowded canoe. Josette did enjoy the journey at times when the rivers were calm and the weather was nice. The scenery was beautiful; she could see the primitive forest, and deer, wolf, bear and Indians. There were also several islands with meadows. When the temperature was about 60 degrees, and there was not too much wind, she enjoyed the gentle ride as the canoe slid through the water. She and her little daughter, Josette, were tucked up against the stores in the canoe, and often they fell asleep on a warm day. Josette also enjoyed the songs the voyageurs sang as they canoed down the river. When riding in the canoe, Josette carried her baby in a large piece of knitted wool tied around her. She was also able to carry Josette on her back if it was more comfortable. They were both tied to the side of the boat when there was rough weather so they would not fall out of the boat.

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The canoes next reached the falls called Rideau. As a result, the river was named the Rivière du Rideau. The falls were exceedingly beautiful and Josette found the sights to be very magnificent. Josette did not mind the portages that were similar to the Portage des Chênes. There were many oak trees to be seen. The portage was a half mile in length and very level so it was not difficult to walk along the trail. She really did not like portages such as the Portage des Châts. The route they carried the canoes along had high, uneven rocks, with streams to be crossed. The views were beautiful, but Josette did not like this path. The voyageurs had to make two trips across this portage, carrying only half the load on each trip. On Lake des Châts, they met several canoes of Angonquin Indians returning to their village at the Lake des Deux Montagnes from the winter hunt. They had maple sugar and beaver skins that they traded for provisions.

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The group circumvented some small portages. Then they arrived at Portage de la Montagne, which was long and a continual climb. The trip along this portage was long and arduous, consisting of a high steep hill over which each canoe had to be carried by no fewer than 12 men. The hike up was extremely tiring, and the descent down the other side was dangerous. At the rapids of Des Allumettes, there were two short portages. Above the River Creuse were two portages one-half miles in length, called the Portages des Deux Joachins. Fifteen miles further, at the mouth of the River De Moine, they came upon a small encampment of Maskegon Indians. Above the Moine were several strong and dangerous rapids, reaching to the Portage du Roche Capitaine, a portage of three-quarters of a mile, mountainous, rocky and wooded with stunted pine trees and spruce. Above this was the Portage des Deux Riveres, named for the two small rivers that intersected there. Higher still were many rapids and shoals, called by the

Indians matawa. Here the river, called by the Indians Matawa Sipi, fell into the Ottawa River. The canoes proceeded to ascend the Matawa where they turned southwest. There were 14 portages here that were quite difficult. The banks of the Matawa were made up of rock with little sand. Mosquitoes and black flies abounded on the river, and Josette had to be very careful that her baby did not get bit by the insects. The next Portages ã la Vase consisted of three portages, each being 2 miles in length on boggy ground. In passing, Josette saw many beaverhouses and beaverdams. At length, they reached the small river which falls into Lake Nipisingue. Then they left Lake Matawa and entered Lake Nipisingue. They travelled along the lake. They stopped to catch some fish as the lake was abundant with black bass, sturgeon, pike and other fish. On the voyage, they met Indians in canoes on the eastern banks. They were Nipisingues, their name derived from the lake. They spoke the dialect of the Angonquin, and they were a mixture of Chippewa and Maskegons. They had many beaver, marten, bear and caribou skins. Often the Nipisingues asked the Europeans for rum, which the Europeans were hesitant to sell to them.

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The next portage was La Chaudière Française, at the head of the River des Française where the water first descends from the level of Lake Nipisingue toward that of Lake Huron. They passed over several rapids and entered Lake Huron, flowing through each rapid as through a millrace. As they travelled along River des Française, they arrived firstly at Portage des Pins, de la Grande Faucille, de la Petite Faucille, and du Sault du Recolet. They stopped to make any repairs that were often necessary because of the rough passage. Josette did enjoy the portages when the trails were clear and the weather good. She loved the sun glinting through the trees and the sound of the birdsong. She carried little Josette in a papoose that Jacques provided. The Indians carried their children, comfortably tucked in, on

their backs. When the trails were rough, or there was no trail all, it was much more difficult for Josette to walk with her daughter on her back. As she was such a strong little woman, she carried on without complaint, which made Jacques very proud. The worst that often befell the party was when the men carrying heavy loads would sink into the mud and water, sometimes nearly to their hips. Luckily, that did not happen too often. Sometimes the voyageurs would lay logs across these muddy spots, however, when they tried to walk on them, they would go a little ways, and then slip right back into the water, along with their furs and pieces of trading goods. There was a lot of swearing going on them.

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Josette hated going through the rapids. She was terrified as the canoe made its way through, with the steersman (or pilot) carefully controlling the route the canoe took so as not to hit the rocks. As it was spring, the water was still very cold and icy. These were very scary times for Josette as she feared for her baby daughter. She clung to her very strongly during these parts of the journey. They continued their voyage to the mouths of the Missisaki, a river which descends from the north. The Indians inhabiting the north side of Lake Huron were called Missisakies. They met many Missisakies from whom they purchased sturgeon. On the islands, the Indians planted corn. Finally they reached Fort Michilimackinac. The land on the center of the island of Michilimackinac resembled a turtle’s back. The meaning of Michilimackinac was Great Turtle.

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The Fort stood on the south side of the strait which lies between Lake Huron and Lake Michigan. An area of about 2 acres was enclosed with pickets of cedar wood. On the bastions were two small pieces of brass English cannon stolen by the Canadians from the posts of Hudson’s Bay. Within the stockade were 30 houses, very neat in appearance, and a church where a Jesuit missionary shepherded his flock. There were almost 30 families living at the Fort. The Fort was a point of arrival and departure between the upper counties and the lower. Here the voyageurs travelled to Lake Michigan and on to the Mississippi River, or on Lake Superior to the Northwest.

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On the journey to the Fort, and upon arrival, Josette was quite astonished by the Indians. She had seen Indians in Montreal once in awhile, but they were dissimilar to the Indians at the Fort. These Indians boasted bodies that were naked from the waist upward, except in a few instances where blankets were thrown loosely over the shoulders. Some had their heads shaved on top, with a long queu at the back and their skin was very dark. The other Indians had many lines on their faces. Their faces were painted with charcoal, worked up with grease, their bodies with white clay in patterns of various designs. Some had feathers thrust through their noses and their heads decorated with the same. They looked quite frightening. The clothing of the French was quite boring compared to the other clothing she saw on her trip, especially among the Indians. The dresses of the time were similar to what women wore in Europe. However, the materials and designs were adapted for the North American wilderness. When in Montreal, Josette wore a skirt, mid calf in length, plus many petticoats, or jupons. Josette would have had numerous jupons because Jacques was quite well off. The fabric was very strong so could be heavy. The most important item she wore, though, was her chemise, or under-garment. This was made of simple cotton or wool, full length, and long sleeved. This

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would have doubled as a nightgown. She had no pockets in her skirt and was required to carry two pouches, both attached on each hip, underneath her petticoats. These pouches were quite beautiful – Josette had embroidered them with bright and colorful designs. She wore a bodice that tied in the front outside her blouse. French women never exposed their arms, elbows or knees because of modesty. Josette wore her long hair gathered up under her hat. On her feet, she wore wooden shoes, or sabots, which could be quite difficult to walk in while passing through the mud. Sometimes when conditions were very wet, she had to remove her shoes and wear either moccasins or go barefoot. For the trips to Fort Michimackinac, Josette had to rough it so she wore an outfit that suited travelling through the backcountry. She wore a skirt that was a dark colour, mid calf in length so she would not trip over it, a dark coloured blouse, and a long leather coat (longer than her skirt). She wore undershirts to keep her warm in cold weather, which she could remove in hot weather, and stockings. She often wore a pair of trousers under her skirt that protected her legs from the mosquitoes and other insects. Trousers were preferable to a chemise. Her footwear consisted of knee-high leather boots. She tied her hair up into a bun and wore a leather bonnet on her head, which she tied under her chin. The hat kept her head dry when it rained and also protected her from the sun. The merchant voyageur (or traders) that travelled with the coureurs de bois had it much easier than their wives. They wore a chemise, or shirt, a vest (voyageurs usually wore leather vests), knee-length or full length breeches, depending on the conditions, and a coat. Short coats were worn when the weather was warm, but the justacorps, or full greatcoat, was also warm. The greatcoat hung down to the knees so was quite warm in winter.

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Jacques also wore a leather hat or a toque depending on the weather. His boots came up to his knees and they had a folded portion so they could be extended even higher. This helped when wading through water. The men also had to carry long guns and would use a tall staff to help stabilize them as they walked. The coureurs des bois are credited with inventing the toque. Many of the coureurs des bois and even the voyageurs were Métis, and they also wore the traditional dress of the Métis such as the Métis Capote, or great coat, which was a knee-length coat with a hood made from wool or various types of hides or leather. From the 1700s they were mostly made from “point blankets” – woollen blankets marked on one edge with dark lines or “points” denoting their size. The most common capotes were tied shut with the long woven belt called an Assumption sash or red Métis sash. The voyageurs and coureurs des bois were often looked upon by some as dirty men with dirty long hair, without manners, some eating their rations from their pockets or hats. The workers that drove the boat dressed themselves with a shirt, a felt hat or red toque, a pair of deer skin leggings which reached from the ankles to above the knees, and held by a string secured to the belt about the waist, and a pair of deer skin moccasins. They sometimes wore breeches or the breech cloth of the Indians (except when women were riding with them in the canoe), a winter coat with a hood (capot) and a sash. At the annual meetings at Grand Portage (later Fort William), they liked to look their best, wearing their cleanest shirt and feathers on their felt hats. There were coureurs de bois who guided large canoes and bateaux on Lake Superior or smaller canoes on the rivers and small lakes. They were required to work at least 14 hours per day, paddle 50 strokes per minute, and to be able to carry two “pieces” weighing 90 pounds across each portage. These men suffered from drowning, hernias and broken limbs, twisted spines, rheumatism as well as enduring clouds of black flies and mosquitoes against which the best

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repellent was a mix of bear grease and skunk urine. In the winter, they used snowshoes to travel through the great amounts of snow that fell. Their daily routine was a back-breaking one – for the 6 to 8 weeks on the waterways, they rose as early as 3:00 am, and set off without eating breakfast. Before 8:00 o'clock, a breakfast stop was made, usually on the banks of the river they were travelling on. At around 2:00 in the afternoon, a midday meal was served on the boat, though often lunch was only an opportunity to chew a piece of pemmican or "biscuit" while rowing. Pemmican was eaten without any spices. It consisted of the lean flesh of buffalo or caribou, cut into thin slices and placed on a wooden grate over a slow fire or exposed to the sun. Once dried, it was pounded between two stones. The inside fat was melted down and mixed with the pounded meat. The Chipewyans and other Plains Indians developed pemmican. The pemmican tasted much better if it was mixed with berries. The group also ate peas, rice, and corn. A stop was made for a few minutes each hour to allow the men to have a pipe. This event was so important that distances came to be measured in pipes: 3 pipes might equal 15 to 20 miles of travel. A 20 mile journey on a body of water, such as a lake, would be measured as 4 pipes or 4 hours of travel, depending on wind and waves. Three pipes, or about 12 miles of paddling, were completed before breakfast. At nightfall, the canoes were unloaded and turned over to serve as shelters. Supper, which was pre-cooked the night before, was warmed up and served. To sleep,

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the men dropped down on turf, moss or beach with their heads under the overturned canoes. A tarp provided protection from wind and rain. During the night, a kettle filled with 9 quarts of peas and water was hung over the fire; added to it were strips of pork. This is the great, very famous “French Canadian Pea Soup”. The soup simmered until daylight, when the cook added four "biscuits" and continued to let it simmer. At dawn, the call "lève lève nos gens", resounded through the camp. Canoes were loaded and launched. The swelling of the peas and biscuits had now filled the kettle to the brim, so thick that a stick would stand upright in it. Another item on the menu was beans with pork that was cooked with lard or large portions of pork and molasses.

Bean & Pork Soup Habitant Pea Soup

Josette enjoyed the bean soup with strips of bacon and cooked under a pastry overnight. She really did not enjoy the pemmican but she realized that she must eat it to survive the long trip. Josette was very relieved when they arrived at the Fort and Jacques began to carry their supplies to the house they would live in while at the Fort. It was not a large house, but it was clean and had a spot for a garden in the yard. It also had several pieces of very nice furniture.

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From 1742 until 1746, Josette spent quite a bit of time at the Fort with Jacques and some time in Montreal with her family. Jacques’ sisters accompanied them on some of the trips to the Fort. Both the girls found it an adventure as they were in their teens and life was less exciting in Montreal. They were a great help to Josette as she had more children. When Jacques had business in Montreal, the Farly’s would make the trip back to Montreal, and Josette would stay there when Jacques set out on business trips. Jacques often made trips far from the Fort, and if she and the family were at the Fort, she would not see him anyways. It was increasingly more difficult to make the journey to the Fort as her family grew.

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One trip Jacques made was to Detroit. On February 7, 1745, he was paid 60 pounds by Captain Vercheres, Commandant of Fort Michimackinac, for having been sent to Detroit to search for

news. [Library & Archives of Canada] In 1746, while Josette was living in Montreal, she gave birth to a third child, Jacques Farly. Although no birth record has been located for this child, the date of his death on January 27, 1768 is recorded in death records. He was 22 years old. Josette and little Josette returned to Montréal via canoe from Fort Michilimackinac while she was pregnant and she gave birth to little Jacques in Montréal. It was a very difficult trip for Josette as she was not feeling well and was very tired. She also had to move around with a considerable “baby bump” which was not easy. She was so looking forward to arriving in Montreal, and being in her own home with her family. When she arrived home, she went into labour. The baby was early, an added concern. However, Josette kept him close to her in her bed so he would be warm, and she nursed him to full health. She was determined this child would survive. She now had three children, all very young. Taking into account the long journeys Jacques Philippe and the voyageurs had to make back and forth to the forts they visited, on September 11, 1746, in the office of Notary Danre de Blanzy, Jacques Philippe gave Josette power of attorney for the management of his assets during his absence. He intended to spend longer periods of time away from Montréal and Josette needed to be able to control their finances in Montréal while he was away. While many women at this

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time did not take care of finances, Jacques knew that Josette was very intelligent. He had taught her bookkeeping skills and because she could read and write, she could take care of any necessary correspondence. Josette was also very keen to learn these skills as they made life more interesting and she loved learning new things. Jacques and Josette were able to spend some quality time together during their interludes in Montréal. Josette was very happy as a result because when they were at the Fort, Jacques was always busy and often away. If her sisters-in-law were with her, or if their slave, Charlotte, whom Josette did not consider a slave but a close friend and caregiver, was with her, she was not so lonely without Jacques. In 1747, Jacques and Josette met Chevalier Louis-Joseph La Vérendrye, the son of Pierre Gaultier de Varennes, sieur de la Vérendrye, who had come to the Fort on business. The War of the Austrian Succession was in full swing: the Chevalier was entrusted by Charles-Joseph de Noyelles de Fleurimont, the acting commandant of Fort Michilimackinac, with letters intended for Governor Beauharnois concerning the military operations in that region. Pierre Gaultier de Varennes lived at Isle Dupas and his five sons were born there. Josette became pregnant soon after Jacques was born and in July of 1747, she gave birth to her fourth child, Francois Charles Farly, in Montréal. His godparents were Francois Sabrevois Sermonville and Charlotte Lacorne Dechapt. She was full-term with this pregnancy, and she was very happy to deliver a healthy boy. That same month, at the office of Notary Adhemar in Montréal, Jacques signed an agreement to manage the business of Francois Dailliboust de la Magedeline at the Michipicoton Post, north of Sault St-Marie. However, it seems that Jacques never actually visited the post. Perhaps Francois Dailliboust did business at Fort Michilimackinac, and he needed somebody living there to take care of his business interests.

Michipicoten Post is situated at the mouth of the Michipicoten River on the eastern shore of Lake Superior. It is located approximately eight kilometres southwest of the town of Wawa, 230 kilometres northwest of Sault Ste. Marie and approximately seven kilometres north of Lake Superior Provincial Park. It was established as early as 1714 by the French. It was built as one of the 'postes du nord’, along with Fort Kaministikwia (Fort William) and Nipigon Post, in order to protect the trading routes around Lake Superior. Between 1714 and 1904 trading posts in the area were operated by the French, independent traders, the Northwest Trading Company and finally the Hudson’s Bay Company. Michipicoten Post and Michipocoten Island, Ontario Parks, 2004 Queen's Printer of Ontario, 30 pp.

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When Jacques was required to be away from Montreal for long periods of time, Josette missed him terribly. She missed his warm company and she felt very alone in her bed, although most nights she had babies in bed with her. It was fortunate that Josette was living with her family, as she has lots of company around her and jobs to do during the day. It was the nights that were very long and she so missed his arms around her. When Jacques returned home to Montreal, she would hold him as long as she could because she knew that before too long, he would be away again. Jacques was always glad to return to his family in Montreal – he missed Josette bustling around their house at the Fort and he missed the children he had so little time to get to know. On May 13, 1753, Jacques was extremely distressed to hear that his mother and stepfather had been murdered. A 30 year old carpenter, Jean Baptiste Goyer dit Belisle, went to Jacques’ parents’ house during the night of May 12 to steal money. Jacques’ stepfather, John Le Favre, had not yet gone to bed. Seeing that Favre was still up, Belisle broke in and shot Favre once, then he stabbed him several times with a knife. Jacques’ mother, Marie Bastien, heard the screams of her husband, and ran down the stairs to help him at which time Belisle stabbed and killed her. He fled into the night with his stolen goods. Upon hearing of his parents’ deaths, Jacques immediately went to see his half sisters, Marie-Hyppolyte (age 18) and Marie-Joseph (age 16), who were staying with family. It was very fortunate that they had not awoken or they would have been murdered too. Jacques made arrangements with the priests at the church for his parents’ funeral mass and burial, which was to be held on May 13. Jacques, Josette, and Jacques’ sisters all held each other very tight, and all four of them cried throughout the funeral mass. They did not just cry for the loss of their parents, but they felt extremely sad at the way Jean and Marie suffered before they died. Jacques’ sisters were staying with family until they could sit down with Jacques and decide what they wished to do. Belisle was eventually arrested for the murders and was tried and found

guilty. He was condemned “to have his arms, legs, thighs and backbone broken, and, still alive, to hang on a

scaffold, which shall be erected for that purpose in the market place of this city, at noon, then on a rack, his face

turned towards the sky, he be left to die … The goods and chattels of the said Jean-Baptiste Goyer dit Belisle,

confiscated by the King, or for the benefit of those who may have a right to them, or of those liable to confiscation,

the sum of 300 livres fine being previously set apart, in case the confiscation would be made for the benefit of his

Majesty”.

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Later, on July 10, Jacques, at Notary Adhemar’s office in Montréal, hired a voyageur named Louis Neveu, and in September 21, 1753, at the office of Notary Danre de Blanzy, he hired two more voyageurs, Louis Lécuyer from Point Claire and Jacques-Philippe Dolfin from Montréal. His business was expanding and often voyageurs came and went, and he was glad to have been able to hire these men. On July 21, 1753, at Notary Adhemar’s office in Montreal, Jacques entered into an agreement with Luc de la Corne. Jacques at the time was the King’s official interpreter at Fort Michilimackinac. He contracted for supplies valued at 2,026 livres, 12 solz and 4 deniers, for which he would later be obligated to make payment to de la Corne in the form of beaver pelts. These supplies were the trading goods such as beads, wool blankets, axes, and hunting rifles that he would take to the Fort, where they would be traded for furs. When Jacques returned to Fort Michilimackinac in 1753 after his parents’ murder, Marie Hypollite asked him if he would take her with him. She couldn’t bear to stay in Montreal after the murder. However, Jacques’ younger sister, Marie-Joseph, chose to stay in Montreal. As the children were getting older, Josette decided to return to the Fort with Jacques as well. She had spent too much time away from him, and she missed him. She also wanted him to know his children better. The journey to the Fort was difficult with children but they finally made it to their home away from home.

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Charles de Langlade Charles de Langlade was called “The Father of Wisconsin”. Born at the trading post of Mackinac in 1729, de Langlade’s character, military ability and influence left a commanding impression on Wisconsin’s early history. He was among the first permanent settlers to locate on the present site of Green Bay about 1745. During the French and Indian War, De Langlade led Wisconsin Indians against Fort Duquesne and from there to Fort Cumberland where Braddock was in command, and where George Washington served as a young lieutenant. In 1759, de Langlade fought under General Montcalm in the Battle of Quebec, which ended the French Empire in North America. After active service with the British in the Revolutionary War, de Langlade returned to Green Bay. He died there in 1800.

After seven years without a pregnancy, Josette’s fifth child, Marie Charlotte, was born on March 20, 1754 at the Fort. Josette was very happy to have a healthy baby daughter, and thoroughly enjoyed her new little baby. Marie Charlotte’s siblings also loved her and tended to spoil her. Marie Charlotte’s godparents were Charles de Langlade and Charlotte Bourassa. On the birth record, it was indicated that Jacques was “declared not able to sign” which implied he could not write. However, he did read and write, so the reason for his not being able to sign the certificate is unknown. Perhaps he was away, and therefore could not sign. Marie Charlotte Farly was a long-lived women – she lived to the old age of 86 which was very rare for the times. She is buried at St-Cuthbert, Quebec. On July 22, 1754, Jacques Farly witnessed the marriage of Michel Girardin, Armourer, son of Jacques Girardin and of Marie Clotilde Brisson, of the one part; and of Marie Hyppolite Favre, daughter of Jean Baptiste Favre and of Marie Bastien, and Jacques’ half-sister, after the three publications of bans. Other witnesses were Michelle Girardin, Marie Epollite Favre, and

Girardin. Wisconsin Historical Collections

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The French and Indian Wars broke out in 1755, but at the time the conflict was taking place in the Ohio Territory. Josette was happy to find she was pregnant again. She gave birth to her sixth child, Albert Farly, on August 2, 1755, at the Fort. His godparents were Antoine Janis and Marie Josephe Farly, Albert’s older sister. Albert was also a long-lived person, and died at the age of 80. He is buried

at Ile Dupas. (Wisconsin Historical Records) On April 17, 1756, Charlotte (Marie Charles), the Amerindian Slave of Sieur Farly and friend of Josette, was baptized at Fort Michilimackinac at the age of 17 or 18. Her godfather was Charles de Langlade and her godmother was the eldest child of Jacques and Josette, Marie Josephe Farly. Marie Charles accompanied the Farly family when they returned to Île Dupas, Québec. She died there on December 12, 1803 at the age of 64 and was buried there the following day. The burial records state that Marie Charles was a member of the “Tete de Boule” or Atikamekw nation, and in the service of Albert Farly. Present at the burial were “Alberth” and Francois Farly as well as

Antoine Duteault. (Wisconsin Historical Records, Drouin)

According to the historian Marcel Trudel, the buying and selling of Amerindian and black slaves was legal. Jacques Philippe’s name appears on a list of owners of slaves. Although he had slaves, Jacques did not treat them like some of the other French people did. Jacques and Josette included them in the family and never treated them badly. The practice of owning slaves had been an accepted practice since the time of Champlain. Slaves were sometimes blacks who were brought to Quebec from Africa via the Caribbean. Most were war captives of the French and their allies, and were commonly referred to as "panis" or Pawnee. These "panis" slaves were preferred and came from many different tribes, even the Inuit. They were most commonly purchased for domestic service. Some were permitted to marry and a few were granted freedom. In general, though, their lives were harsh and brief. While living at the fort, Jacques Philippe is reported to have taken one of his slaves as a "country wife" during the Seven Years War when his wife, Josette, was living in Montreal. However, there have been no facts found to support this. It was probably Marie Charles whom people assumed was Jacques’ wife.

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For the period between 1690 and the end of the 18th century, Trudel found 4,092 slaves owned by French Canadians, among them 2,692 Amerindians (preferred by French Canadians) and 1,400 Blacks (preferred by English Canadians). There were more women slaves than men. Legalized in New France around 1689 by Louis XIV, the trade of slaves was carried on in 1808 in the entirety of the British Empire, including Lower Canada. In 1757, at Notary L. C. Danré de Blanzy’s office in Montreal, Jacques hired three voyageurs specifically for a trip to Michilimackinac Post: Pascal Pominville from Lachine, Antoine Surprenant from Saint-Lambert, and Louis Beaupré from Lapraire. He also entered into an agreement to transport goods to Pays d’en Haut, while at the same time carrying out his duties as interpreter. On July 16, 1758, Jean Baptiste Tochereau, born February 2, 1756, and Marie Joseph Rochereau, born June 1758, both children of Michel Rochereau and Marie Tiennotte, were baptized at the Fort. Pierre Leduc, alias Souligny, voyageur, and Jacques Philippe Farly, voyageur and

interpreter, attended the baptism. Metis Culture, 1758-1762 Louise Joseph Farly, Josette’s seventh child, was born the morning of February 23, 1758, at the Fort. His godparents were Monsieur de Beaujour, Captain and Commandant, and Monsieur de Langlade. The child only lived for three days and again Josette suffered an extreme loss of her

tiny infant. The baby was buried at the Fort on February 27, 1758. (Wisconsin Historical Collection) Jacques and Josette were very community minded and involved with the small church at the Fort. On May 21, 1758, Jacques was listed as a witness to the marriage of Pierre De Duv,

Voyageur, and Agathe Villeneuve. (Wisconsin Historical Collection) On May 11, 1759, Pierre Francois Brisbe was born at La Pointe au Sable where he was baptized. He was the son of Francois Brisbe dit LaGrandeur and Marianne Parent. Godparents were Marie Joseph Dumouchel (Josette) Farly and Pierre Parent. In 1759, Louis-Joseph, an Ameridian “panis” slave of Jacques’, was baptized at the Fort. He was about 16. He had previously been baptized 2 years earlier when he was thought to be dying of smallpox. His godparents in 1759 were Louis Desmouchells and Madmoiselle Farly. Louis-

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Joseph also accompanied the family on their return to Quebec in 1764. On June 4, 1766, he entered into an agreement to be a helmsman on a canoe destined for Fort Michilimackinac. In Montreal, Jacques’ sister, Marie Josephe Favre, married Pierre Desautels on January 7, 1760. On January 7, 1760, Jacques witnessed the marriage of Michel Boier and Josette Margueritte de Lignon. Jacques and Josette were close friends to a few young couples living at the fort, and they were proud to be able to be involved in this young couple’s marriage. Langlade also witnessed this marriage, as well as Messieur Lamarque, Michelle Boyer, Jean Roman dit Sanscrainte, Senourne, Bourassa, La Faintessie, Rene Bourassa, Amable Chaboilliez, and Rene Bourassa.

Wisconsin Historical Collection In 1760, Josette gave birth to her eighth child, Andre Vital Farly, at the Fort. His godparents were Monsieur Boiser Sr. and Madmoiselle Metivier. The name indicated for Andre’s father was incorrectly stated as Charles Farley, however, his mother was stated as Josette de Mouchel.

(Wisconsin Historical Collection) In July 13, 1761, Jacques Farly was listed as a witness to the marriage of Pierre Dupres and Marie Joseph Carignan. Other witnesses were Jos. Bourice, Francois Carignant, and Joseph Duchaux.

(Wisconsin Historical Collection)

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CHAPTER 7

In late September 1761 when a British expeditionary force from Detroit, commanded by Captain Henry Balfour (right), arrived at Fort Michilimackinac, they met at least three English traders who had begun to introduce British ways into the community. Earlier that year, Alexander Henry, Ezekiel Solomon, and James Stanley Goddard had come from Montréal with a supply of trade goods that they intended to take to Indians living as far away as the St. Peter’s (Minnesota) River, and Grand Portage at the western end of Lake Superior. When the Chippewa, who lived at a summer village on nearby Mackinac Island, met with Henry, they exchanged gifts and smoked the pipe of friendship. Later, the Ottawa from L’Arbre Croche (Cross Village, Michigan) confronted Henry and demanded that he trade his goods to them rather than take his merchandise to a more distant people. The English traders feared for their lives. From the time he came to Michilimackinac, Henry depended upon French inhabitants for information and, hopefully, support. Alexander Henry Chippewa Man Alexander Henry Ottawa Chief

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Jacques Farly served Henry, Solomon, and Goddard as interpreter, but his loyalties remained with the French traders and with the Indians, many of whom he and Josette considered family. Jacques was not very impressed with Alexander Henry. When he met Henry, Jacques thought, “He’s an odd man – a typical Englishman .. arrogant!“ Jacques warned the English traders to comply with requests from the Ottawa. Although they did not heed his advice, the arrival of the soldiers solved their dilemma. Slowly, the Englishmen were beginning to learn how Chippewa, Ottawa, and French men and women were related through marriage and how these kinship ties influenced their attitudes toward newcomers. Only days before [the September 29th meeting], Jacques Farly had explained to Alexander Henry that, when a stranger entered a Chippewa community, a leader always gave a small gift to the visitor and usually got a larger one in return. The offended

Indians resented the British refusal to observe their customs.

[This is believed to have been a major ingredient behind the Pontiac's Rebellion.] [Widder, 1999] In 1761, the French relinquished the Fort to the English, along with the rest of their territory in Canada, following the French and Indian wars. Alexander Henry, on his first visit to the fort in 1761, hired Jacques Philippe to interpret for him. He wrote, “There was in the fort one Farley (sic), an interpreter, lately in the employ of the French commandant. He had married a Chippewa woman and was said to possess great influence over the nation to which his wife

belonged”. (Note: This may have been Marie Charles, Jacques’ Slave, and as Josette was living at the fort, Henry

obviously made a mistake about who Jacques’ wife was.) Elsewhere in Henry’s writings, Jacques-Philippe is described as “a portly, whiskered fellow with greasy black hair, who could speak a little English”. This obviously was not true, and probably was a result of Henry’s dislike for Jacques because he was a French Canadian. Jacques was an interpreter so must have spoken quite a bit of English to do his job. Also, Jacques was a very tall man, and well built and could be intimidating. He wore his hair as the Indians did, but his hygiene was no different than the other men living at the Fort.

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Chippewa (Ojibway) Warrior On August 16, 1762, Jacques and Josette witnessed the marriage of Messire Constant Kerigoufili and of Angelique Metivier. Other witnesses were Deconstant Quierigoufili, Marie Angelli Metivier, Laurent Ducharme, Langlade, Margueritte Mettivier, Ducharme, Langlade’s son, Leonard ?, Sejourne, Bourassa Langlade, Marie Joseph du Mouchelle Farly (Josette), Angelique Cejournee.

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CHAPTER 8

On February 10, 1763, the Treaty of Paris was signed, ending the French-Indian Wars in North America. This treaty set a bleak future and eventual end of the French influence on the fur trade and French control in North America. The British had occupied parts of New France as early as 1760.

Henry’s Quandary In 1761, a detachment of British took Fort Michilimackinac as well as other forts in the region and the region fell under the sovereignty of Great Britain. The Indians were hostile to the British – their loyalties remained with the French. Alexander Henry, the young adventurer-trader, arrived at the Fort before the English garrison arrived and immediately landed in a lot of trouble.

"The hostility of the Indians was exclusively against the English. Between them and my Canadian attendants there appeared the most cordial goodwill. This circumstance suggested one means of escape, of which, by the advice of my friend, Campion, I resolved to attempt availing myself; and which was, that of putting on the dress usually worn by such Canadians as pursue the trade into which I had entered, and assimilating myself, as much as I was able, to their appearance and manners. To this end, I laid aside my English clothes, and covered myself only with a cloth, passed about the middle; a shirt, hanging loose; a molton, or blanket cloak; and a large, red, milled worsted cap. The next thing was to smear my face and hands with dirt and grease; and, this done, I took the place of one of my men, and, when Indians approached, used the paddle, with as much skill as I possessed. I had the satisfaction to find that my disguise enabled me to pass several canoes without attracting the smallest notice.” "On the island, as I had previously been taught to expect, there was a village of Chippewa, said to contain a hundred warriors. Here I was fearful of discovery, and consequent ill-treatment; but after inquiring the news, and, particularly, whether or not any Englishmen were coming to Michilimackinac, they suffered us to pass uninjured. One man, indeed, looked at me, laughed and pointed me out to another. This was enough to give me some uneasiness; but, whatever

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was the singularity he perceived in me, both he and his friend retired, without suspecting me to be an Englishman." Alexander Henry

The Chippewa chief, Minavavana, told Henry that:

"Englishman, it is to you that I speak, and I demand your attention! "Englishman, you know that the French king is our father. He promised to be such; and we, in return, promised to be his children. This promise we have kept. "Englishman, it is you that have made war with this our father. You are his enemy; and how, then, could you have the boldness to venture among us, his children? You know that his enemies are ours. "Englishman, we are informed that our father, the king of France, is old and infirm; and that being fatigued, with making war upon your nation, he is fallen asleep. During his sleep you have taken advantage of him, and possessed yourselves of Canada. But, his nap is almost at an end. I think I hear him already stirring, and inquiring for his children, the Indians; and, when he does awake, what must become of you? He will destroy you utterly. "Englishman, although you have conquered the French, you have not yet conquered us! We are not your slaves. These lakes, these woods, and mountains, were left us by our ancestors. They are our inheritance; and we will part with them to none. Your nation supposes that we, like the white people, cannot live without bread -- and pork -- and beef! But, you ought to know that He, the Great Spirit and Master of Life, has provided food for us, in these spacious lakes, and on these woody mountains. "Englishman, our father, the king of France, employed our young men to make war upon your nation. In this warfare many of them have been killed; and it is our custom to retaliate, until such time as the spirits of the slain are satisfied. But, the spirits of the slain are to be satisfied in either of two ways; the first is by the spilling of the blood of the nation by which they fell; the other, by

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covering the bodies of the dead, and thus allaying the resentment of their relations. This is done by making presents. "Englishman, your king has never sent us any presents, nor entered into any treaty with us, wherefore he and we are still at war; and, until he does these things, we must consider that we have no other father, nor friend among the white men, than the king of France; but, for you, we have taken into consideration, that you have ventured your life among us, in the expectation that we should not molest you. You do not come armed, with an intention to make war; you come in peace, to trade with us, and supply us with necessaries, of which we are much in want. We shall regard you, therefore, as a brother; and you may sleep tranquilly, without fear of the Chippewas. As a token of our friendship, we present you with this pipe to smoke."

Henry's fears were allayed when the next day 300 troops of the 6oth regiment arrived, under the command of Lieutenant Leslie.

Pontiac’s Rebellion After 1761 Pontiac, recognized as the greatest Indian warrior of his time, felt let down by the English. They had not lived up to their promises of negotiating with the First Nations. This led to the intense hatred by Pontiac for the English. Pontiac had the greatest ability to hide his feelings – in his dealings with the English he smiled, gave compliments, and feigned friendship and the English did not suspect his true emotions. He decided it was time to take action and he sent messages to the various tribes living on the western plains to the mouth of the Mississippi. Many Indians travelled north to the Great Lakes region near the British posts. The French spread the news that British armies were advancing up the St. Lawrence and Mississippi. They

Minavavana came to a violent end. In 1770 he was stabbed to death. Minavavana was 6 foot tall in life and after the British took over Michilimackinac he moved west through Illinois and Wisconsin. He killed two servants at a trading company to avenge the murder of Pontiac. His camp was attacked by a British war party at Michilimackinac in the fall of 1770 and he was knifed in his tent.

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also supplied the Indians with weapons. Rumours abounded about an Indian attack but the English ignored them. Minor skirmishes occurred but the British quickly put them down, which further allayed their fears of attacks. In November of 1762, preliminaries of peace were signed in France between the French, Spain and Britain. As yet, the British had not signed any treaties with the First Nations, and the English possessions were left in a dangerous situation. The First Nations were accustomed to being treated with respect by the French and resented the English ways and manners. They also were influenced by rumours that were circulated by the French that the English were planning to wipe out the First Nations people with a protracted siege. After the Treaty of Paris was finally signed in 1763 Pontiac was ready – he had all his warriors in place and was ready to instigate violence at the forts. Pontiac was such a good leader that he managed to pull the entire operation together without any suspicion or leaks to the British.

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On June 4, 1763, on the birthday of King George III of England, the war chief, Mineweweh, gathered 400 Ojibway and Sac warriors to play a game of baggatiway (lacrosse) just outside the gates of Fort Michilimackinac and the hundreds of half-naked young athletes, leaping and running around, attracted the English. This was a ruse constructed by the Mineweweh to attract the British who gathered to watch the game. One of the young warriors intentionally threw the ball over the palisade and onto the grounds of the fort. Alexander Henry had warned the British commander, Captain Etherington, that an attack was impending, but the British commander told him these stories were only “tales of old women” and to ignore them. During the lacrosse match, the players raced after the ball that had gone over the wall and into the fort, and upon entering the fort began their war cry. Alexander Henry describes the situation thus:

"Going instantly to my window, I saw a crowd of Indians within the fort, furiously cutting down and scalping every Englishman they found. In particular, I witnessed the fate of Lieutenant Jamette. I had, in the room in which I was, a fowling piece loaded with swan shot. This I immediately seized and held it for a few minutes, waiting to hear the drums beat to arms. In this dreadful interval I saw several of my countrymen fall, and more than one struggling between the knees of an Indian, who, holding him in this manner, scalped him while yet alive."

The Indians massacred one British officer, 20 enlisted men, 15 soldiers, and two traders. None of the French Canadians were targeted. The Ojibway stole what they could inside the fort. The Ojibway felt an abiding hatred for the British and extreme distrust after the French surrendered the fort to General Jeffery Amherst in 1760. They also hated the way the British treated the First Nations in the Great Lakes region. They had been completely left out of any negotiations between the British and the French and it was left for the individual tribes to make their own treaties with the British.

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Jacques Philippe witnessed this massacre of the English soldiers by a group of young native men. Captain George Etherington, Commandant of the Fort, wrote about Jacques Philippe with gratitude because on that day, Jacques Philippe, along with Charles de Langlade, saved his life. Captain Etherington and Lieutenant Leslie had been captured and were later rescued by Jacques and Charles Langlade. Jacques last name was spelled “Farti” in the communiqué, perhaps because the British “l” resembled a “t” and was thus misintepreted. "When this massacre was over Messrs. Langlad and Farti, the interpreter, came down to the place where Lieut. Leslie and me were prisoners, and on their giving themselves as security to return us when demanded, they obtained leave for us to go to the fort under a guard of savages, which gave time by the assistance of the above mentioned gentlemen to send for the Oatewas, who came down on the first notice and were very much displeased at what the Chippewas had done." Further on he included that "I have been very much obliged to Messrs. Langlad and Farti, the interpreter, as likewise the Jesuit got the many good offices they have done on this occasion

..." [Historical Collections, Michigan Pioneer & Historical Society, vol 27, 1897, pp. 631 & 632]

Poor Alexander Henry – he was captured as well, although Jacques and Langlade were not impressed with him. Jacques said, “How has he managed to survive this long? It’s a miracle he has not been killed before now. Did you hear, Chief Wawatan adopted him?”. Along with about 20 other captives, Henry was taken to the Isles du Cator where seven of the captives were killed. Henry was rescued by his Indian friend, Chief Wawatam - he lived with the chief and his family for nearly a year. Henry returned to Fort Michilimackinac with Wawatam the next year where he was threatened by some Ojibways from Saginaw Bay. Wawatam permitted Henry to go to Sault Ste Marie to escape the danger. He continued to be a target but he did manage to escape with his life.

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Captain Etherington addressed the following letter to Major Gladwyn, of Detroit, in which he acknowledges in high terms the signal services rendered to him by Langlade in this unfortunate affair: June 12, 1763 Sir: Notwithstanding that I wrote you in my last, that all the savages were

arrived, and that everything seemed in perfect tranquility, yet, on the 2nd instant, the Chippeways, who live in a plain near this fort, assembled to play ball, as they had done almost every day since their arrival. They played from morning till noon, then throwing their ball close to the gate, and observing Lieutenant Lesley and me a few paces out of it, they came behind us, seized and carried us into the woods.

In the meantime, the rest rushed into the fort, where they found their squaws,

whom they had previously planted there, with their hatchets hid under their blankets, which they took, and in an instant killed Lieutenant Jamet and 15 rank and file, and a trader named Tracy. They wounded two, and took the rest of the garrison prisoners, five (Henry says seven) of whom they have since killed.

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They made prisoners all the English traders, and robbed them of every thing

they had; but they offended no violence to the persons or property of any of the Frenchmen.

When the massacre was over, Messrs. Langlade and Farlie,* the Interpreter,

came down to the place where Lieutenant Leslie and me were prisoners; and on their giving themselves as security to return us when demanded, they obtained leave for us to go to the fort, under a guard of savages, which gave time, by the assistance of the gentlemen above mentioned, to send for the Outaways, who came down on the first notice, and were very much displeased at what the Chippeways had done.

Since the arrival of the Outaways, they have done everything in their power to

serve us; and with what prisoners the Chippeways had given them, and what they have bought, I have now with me Lieutenant Lesley and 11 privates; and the other four of the garrison, who are yet living, remain in the hands of the Chippeways.

The Chippeways, who are superior in number to the Ottaways, have declared in

council to them that if they do not remove us out of the fort, they will cut off all communication to this post, by which means all the convoys of merchants from Montreal, La Baye, St. Joseph, and the upper posts, would perish. But if the news of your posts being attacked (which they say was the reason why they took up the hatchet) be false, and you can send up a strong reinforcement with provisions, &c., accompanied by some of your savages, I believe the post might be re-established again.

Since this affair happened, two canoes arrived from Montreal, which put it in

my power to make a present to the Ottaway nation, who very well deserve anything that can be done for them.

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I have been very much obliged to Messrs. Langlade, and Farli, the interpreter,

as likewise to the Jesuit, for the many good offices they have done us on this occasion. The Priest seems inclinable to go down to your post for a day or two, which I am very glad of, as he is a very good man, and had a great deal to way with the savages, hereabout, who will believe every thing he tells them, on his return, which I hope will be soon. The Outaways say they will take Lieutenant Leslie, me and the 11 men which I mentioned before were in their hands, up to their village, and there keep us, till they hear what is doing at your post. They have sent this canot (canoe) for that purposes. I refer you to the Priest for the particulars of this melancholy affair, and am, dear, sir,

Yours, very sincerely, Signed Geo. Etherington

*Henry writes this name Farley, but the signature of the man himself is Jaques Farly, without an e, as may be seen in the Mackinaw Registers, in which he is often mentioned. According to Henry, this interpreter had been formerly in the service of the French commandant at Machinaw. He is, however, mistaken in saying that Farly had married a Chippewa or Ottawa woman, to whom he was indebted for great influence with her tribe. The truth is, his wife was a Canadian – Marie Josette Dumouchel, by whom he had several children, namely, Josette, Marie, Charlotte, Albert, Andre, Vital and Louis Joseph. He located at Machinaw about 1742.

Wisconsin Historical Collections, VII On June 20, 1763, a “Diary of the Siege of Detroit” contained:

“This morning the commandant gave to the Jesuit a memorandum of what he should say to the Indians and French at Michillimackinac, as also to Captain Etherington, seeing he did not choose to carry a letter, saying that if he was asked by the Indians if he had any, he would be obliged to say yes, as he had never told a lie in his life. He gave him a belt to give to the Ottawas there, desiring him to tell them that he was very well pleased with their not having meddled in an affair which must have brought on their ruin; and that if they would send their prisoners to Montreal, they would convince the General of their good intentions, for which they would probably be well rewarded.

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He was to present to M. M. de Langlade and Farli his compliments, and thank them for their good offices, which he exhorted them to continue. They were to strive as much as possible to present all commerce with our enemies, above all, that of arms and ammunition. Mr. Langlade was authorized to command at the fort, in accordance with Captain Etherington’s directions till further orders.” The Diary forms Vol. IV of Munsell’s Historical Series; and this citation may be found on pp. 32, 33.

Later, Etherington sent a letter from Montréal to Charles Langlade in which he expressed his thanks.

"for all your favors and do tell you that I have acquainted the General of your good Behavior who will write you himself by the savages who have been very well received." Further, he included: "my Compliments to Mr. Farly and all your Family ...". [Collections of the State Historical Society of Wisconsin. vol xviii]

Pontiac's rebellion did not succeed; however, it forced the British to review their policies with regard to the First Nations and to recommend accommodations that would lead to peace in this region. This new relationship between the British and the First Nations had a negative effect on the French inhabitants of the region. The British authorities were convinced that the French were the instigators of this rebellion, not believing the First Nations were able to act alone for their own interests. They feared the French would continue agitations in the region. On August 21, 1760, Brigadier General James Murray put the village of Sorel to the torch. This frightened many people in this area of Quebec – they were terrified their villages would be put to the torch as well.

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The British decided that a good idea would be to deport all the French from the region. Sir William Johnson and General Thomas Gage were among the British officials who supported this policy. Johnson had argued as early as 1763 that the French would have to be removed from the Interior or "the Persons and Properties of [the English] Traders would not be safe … whilst there are any French [in the west]. We shall be liable to many Broils, till French Inhabitants, and the

Jesuits are removed." [Sandra J. Zipperer, 1999. "Sieur Charles Michel de Langade, Lost Cause, Lost Culture".

Voyageur, Historical Review of Brown County and Northwest Wisconsin, Winter/Spring, 1999] In 1762, Jacques and Josette attended the marriage of Constant Kerigoufili and Angelique

Metivier and acted as witnesses. [Wisconsin Historical Collection] Over the years, Jacques and Josette heard rumours about the expulsion of the Acadians by the English. They were required to live according to the laws of Britain, and if they would not agree to this, they would be forced off their lands. In all, 10,000 Acadians left their homes during the deportation. About 2,000 fled to Ile Saint-Jean (Prince Edward Island), another 1,500 escaped to the St. Lawrence Valley; others made their way to the islands of St-Pierre and Miquelon, islands off the coast of Newfoundland that were still under the control of the French. Two to three thousand Acadians chose to settle in Louisiana rather than live under British rule. After the British government granted permission for Acadians to resettle in Nova Scotia in 1764, an estimated 3,000 returned, even though their land had been claimed by recently arrived people from New England. In 1764, at the Fort, Jacques attended and acted as a witness to the marriage of Jean Baptiste

Cauchois, voyageur, and Angelique Sejourne. [Wisconsin Historical Collection]

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CHAPTER 9

Jacques was associated with Charles Michael Langlade during the war and was credited with aiding in the French struggle. Langlade was a pioneer in present-day Wisconsin and a soldier. He was the son of a trader, Augustine Langlade, who established the settlement of Green Bay. His mother was an Ottawa woman. During the French and Indians Wars, he was allied with the French and led the Native American force that helped defeat the British army in 1755 and 1757. He served in the Quebec campaign under Montcalm. Later, after the British victory, he surrendered the fort at Mackinac to the British. Later he became a British citizen. He served on the side of the British during the Revolutionary war; however, he was not active in the fighting. At the end of the war, Langlade returned to his home in Green Bay, where he resided until his death sometime in the second half of 1801. Jacques had good working relationships with the local Indians because he was closely allied to them after living so many years at Fort Michilimackinac and through his position as interpreter.

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CHAPTER 10

Dupas Island (Lake St-Pierre Archipelago, Quebec) Compelled to recognize the Treaty of Paris, signed on February 10, 1763, Jacques Philippe may have been glad that the war between the French and English was at an end. However, the treaty also put an end to the French domination of the fur trade in North America and his business as well. Between May 4 and October 4, 1764, Jacques removed his family from the Fort and returned to Quebec. He and his family had lived in the western Great Lakes region for 20 years. There were two reasons for Jacques leaving – one was the conflict with the British over the fur trade. The other was that he left the “Pays-en-Haut” under pressure of a “deportation” threat. At 53 years of age, Jacques Philippe decided to settle on Dupas Island, in the Lake St-Pierre archipelago, and to become a farmer. On October 4, 1764, in the office of Notary Mezieres in Montreal and in the

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presence of his wife, he signed a contract to purchase a strip of land in the ‘seigneurie’ of Dupas Island belonging to Michel-Ignace Dandonneau dit Dusablé, ‘co-seigneur’ of Dupas Island. This land was passed down through the generations until the late 1900’s.

The first Frenchman settling on the largest island was reputedly Pierre Dupas (1637-1677), officer in the Carignan Regiment who arrived in Canada in 1665. Together with two servants, he settled in 1669 on the island which came to bear his name, and he became the first Lord of the l'Île-Dupas-et-du-Chicot Seignory in 1672. In 1677, his widow sold the seignory to Charles Aubert de La Chesnaye. Ile-Dupas’s territory is located on several of the Sorel islands in the Saint Lawrence River where it flows into Lac Saint-Pierre. The largest of these islands is Dupas Island (Île Dupas), also known as Isle du Pads (or Isle du Pas), Île d'Angoulème, and Île du Richelieu at various times in the past. The islands of L’Île Dupas are well known by the indigenous people as a good fishing and hunting location, and they used the islands to counter repeated attacks by the French. In 1690, Louis Dandonneau-dit-Lajeunesse, Sieur de Sable, and his brother-in-law Jacques Brisset, both from Champlain, Quebec, purchased the island from Charles Aubert de la Chesnaye. The following decade saw permanent settlement begin on the island. From 1712 to 1727, explorer, Gaultier de Varennes, Sieur de la Verendrye, lived on the island and his five children were born there. However, in 1750, Verendrye was forced to sell the last piece of his mother’s land in order to settle his father’s business.

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On October 12, 1764, in Montréal, Jacques and Josette were still living in Montreal and were preparing for their move to L’Île Dupas. They attended the baptism and were godparents of Jacques’ half-niece, Marie Catherine Deshotel (Desautels). Marie Catherine was the daughter of Pierre Desautels and Jacques’ half sister, Marie Josephe Favre. Jacques and Josette had their children with them, and they enjoyed the celebration very much because they had their whole family around them for the first time in many years.

Barn at L’Île Dupas

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Their home at L’Île Dupas was wooden structure on a stone basement. There were very few stone houses in the countryside or villages. They were more common in the cities. Josette had a garden to keep, and Jacques tended to the fields. He had two horses to pull the plow or for harvesting. He planted wheat, oats, barley and rye. They had many fruit trees on their land – apple, crabapple – and they grew strawberries and raspberries in the garden. They also had a large barn in which to store the food they raised and the plows and horses.

A farmhouse at L’Île Dupas Their home was a good size – it was a two-storey house with four large rooms on the second floor. On the main floor there was a large kitchen with a fireplace for cooking, and a large common area where the family would sit at the table for meals. There were two dormer windows off the attic which Jacques enclosed under the roof.

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Îles in La Visitation-de-l'Île-Dupas

Jacques, their second oldest child, was 17 so he could help his father in the fields. Little Marie Charlotte was 9 years old, and a great help to her mother in the house and garden. Albert was only 8, so he wasn’t old enough to help his father and brother in the fields, so he assisted his mother and sister at small tasks suited to his age. From the age of 5 or 6, children helped their parents with daily chores, and between 15 and 25, they were preparing for their adult lives. The Farly’s daily lives were influenced by the climate and the turn of the seasons. In the summer, when the days were longer, their work hours were extended.

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Plaque for First Church at I’le Dupas

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Site of the First Church at L’Ile Dupas.

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On Sunday they had the day off from work. They attended Mass and after church, they spent time visiting with their friends. They were present at baptisms, marriages and funerals. They did not eat meat on Fridays and Saturdays, but they did enjoy fish on those days. They fasted during Lent and certain feast days – the Church even recommended abstinence from sexual relations during these days. Little Jacques and Andre Vital attended catechism classes on Sunday. During the summer, Jacques was kept busy doing maintenance on the buildings. On June 24, Saint Jean Baptiste Day was celebrated, and they would have a little holiday. Jacques started haying at the end of June, which lasted about three weeks. The hay was stacked and placed under shelter for the winter – it was used as feed for the animals. The wheat, a staple food, was harvested at the end of August. The other grain crops were harvested afterwards. Peas were harvested last. Then the fields were ploughed and prepared for the next season. In the winter, the livestock stayed in the barn. Also in the fall, when the days began to shorten, they had to make sure they had the produce picked from the garden - vegetables such as potatoes, carrots, lettuce, onions, turnips and cabbage, as well as pumpkins and melons, which were introduced to the French Canadians by the Indians, and fruit from the fruit trees, all stored for the winter. They had a large root cellar where they stored the vegetables and fruit, plus meat and other foodstuffs. On Sundays, the clergy had trouble getting their parishioners to dress respectfully for Mass and succeeded only with difficulty in preventing them from leaving during the sermon or from fighting on the front steps of the church. This behaviour became more pronounced at religious feasts, especially the feast of the local church’s patron saint. Parishioners celebrated the event with a solemn Mass followed by a procession and community meal. Joined by the habitants of neighbouring parishes, they often indulged in excessive drinking, disorderly behaviour, and brawls. The bishop issued repeated edicts, but these were so ineffectual that they had to ban the event instead. Jacque and Josette enjoyed these times – they were most entertaining; however, they were careful not to show how much they enjoyed these events lest the priest admonish them. They also never got involved in the conflicts, and if it was turning too violent, they went home.

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Jacques acted as a churchwarden, elected by his co-parishioners. Because he was an experienced businessman, he was an asset in the area of money. He was also required to act as a mediator in disputes among parishioners or between parishioners and the priest – in this area he was aided by his height; he towered over many of the men in the parish. Josette assisted with teaching catechism as she could read and write. She loved working with the children.

There were difficulties as the British were attempting to change the religion of the Canadiens to Anglicism. Catholics were discriminated against in the cities in administrative positions after

the Test Act was imposed. Because the Canadiens were so strongly Catholic, the implementation of the Anglicization of the province of Quebec was impracticable. Also, the English faced a revolt

from their American colonies, and they needed the support of the Canadiens against any future insurgents so they did not want to do anything that would “rock the boat”. Because of all these considerations, the Crown initiated a new policy, whose principal proponents were the colony’s first governors, James Murray and Guy Carleton. As career officers, they mistrusted the English-speaking merchants, who had been calling for a legislative assembly. Moreover, Murray and Carleton were generally sympathetic towards the seigneurs and the Catholic clergy, whom they saw as conservative forces in a changing society. Drawing

on Canadien support, the governors pressured London to adapt its colonial policies to the realities of a French Catholic society whose economy was founded on a continent-wide fur trade. Four years after their move to L’Île Dupas, on January 27, 1768, Jacques Farly, son of Jacques and Josette, died at Île Dupas at the age of 22. He was buried in the cemetery of the Parish of La Visitation de Île Dupas on the 28th. This was a devastating loss for the family as Jacques had not even started his life yet. The St. Lawrence Valley had a cold, temperate climate. The long frigid winters limited the outbreak and propagation of many diseases, however, colds and pneumonia were medical conditions that were suffered in the winter months. Perhaps Jacques contracted pneumonia. It was not because of poor hygiene, because the family kept themselves and their environment clean.

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The basic components of medicines came mainly from so-called “simple” medicinal plants. These were mostly flowers, leaves, resins, roots, bark, fruits, seeds and ground flour. Products from animal sources were also used (eggs, milk, butter and honey, but also horse manure and crab’s eyes), as well as minerals (sea salt, alum, antimony, sulphur, mercury, lead, amber and coral). The apothecary transformed these various elements with the help of mortars and pestles, ovens and stills. In 1775, Albert married Marie Josephe Desery-Latour in Montreal. They had their first child, Albert Farly, in 1776 but he only lived a year. Another son, Philippe Albert, was born and died in 1777. Finally, in 1779, Marie Josephe gave birth to a child who would live, Pierre Albert Farly. In 1780, she gave birth to Marie Josette, who only lived one day. In 1781, Charles Francois was born, and in 1781, Francois Amable Farly was born. In 1783, Marie Elizabeth was born. She died in 1798 at the age of 15 and was buried on the island. Jean Baptiste Farly was born in 1784 but died at 2 months of age. Marie Josephe had another girl, Marie Josephe in 1788, who died that year. In 1791, Sophie Farly was born and she survived to marry and have children of her own. Infant and child death was more common at this time because of the diseases that the French did not have immunity against, such as measles. On March 17, 1778, in Berthier-en-Haut (Berthierville), Jacques Philippe Farly was the godfather at his granddaughter Marie Josephe Cadet's baptism. Marie was the daughter of Joseph Cadet and Marie Charlotte Farly. Jacques realized how old he was getting as he watched his daughter carry his little granddaughter to the altar. Marie Charlotte gave birth to a son, Francois Xavier in 1783. She gave birth to three more children, Marie Magdelaine (Madeleine) in 1780, Joseph Hipolyte in 1781, and Marie Elizabeth in 1788. Albert built a large home for himself on the family’s property, and Jacques and Josette lived close to him in their own house. In early Quebec, the only equivalent to a nursing home for adults who lived to be elderly was a hospital run by religious orders. A few widows were allowed to live in convents with the sisters in exchange for a donation to the order. As for retired couples, the family farm often was deeded to one of their married sons with the condition that the son and his wife would care for the older couple in the family home for as long as the elders lived. In some areas, this arrangement resulted in the eventual construction of a housing group, the "big house, little house, back house, barn." The little house was the modest home of the senior parents. The son constructed the big house to hold his growing family and often to please his

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wife by giving her a larger and more modern dwelling. The back house held wood to heat the buildings and household supplies and should not be confused with the outhouse, the outdoor privy, which was small and portable. When the waste pit was full, a new one was dug and the structure was moved. The barn was for the animals and their food. Jacques Philippe and Josette spent the rest of their lives on Dupas Island. Jacques had aged quite a bit but he and Josette kept in good health. Their marriage had always been based on teamwork, mutual respect, love, and grace. Jacques loved Josette more deeply as he grew older, and he was very affectionate to his children and grandchildren. He loved nothing better than to have a huge family gathering where he could play with his grandchildren. Jacques Philippe died on the 5th of August 1785 at 74 years of age, and was buried at L’Ile Dupas. After Jacques passed away, Josette felt very lonely. However, she was strong, and she did survive his loss. She had her family (including Marie Charles - Charlotte), and friends around her, and life would go on. She was very thankful for Charlotte’s company – she did not think she would have survived without her longtime friend. It was at night when she felt the loss most often. She and Jacques would cuddle together in the bed to keep warm – even after so many years of marriage. They never lost the affection they felt for each other and she missed his company very much. She often dreamt at night that he had returned and everything was normal. However, when she awoke, it was with a renewed stab of pain when she realized it was only a dream and he was really gone. Josette died at the age of 87 years and was buried in the same parish on April 18, 1799, next to Jacques and their son, Jacques, 14 years after the death of her husband. It was amazing that she lived so long – very few people lived past the age of 75 at that time. After Josette’s death, Charlotte went to live with Albert Farly. She was said to be in the service of Albert, but she was more of a grandmother because she had helped raise Albert. She died on December 12, 1803 at the age of 64, and was buried the next day on the island.

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CHAPTER 11

Friends at Ile Dupas Jacques and Josette had many friends at Île Dupas, among them: Joseph Limousin Beaufort and Marie Josephe Preville Connenoir – married 1760. Alexis Rivard dit Lavigne dit Preville (1720-1806 – age 85)

Married Marie-Genevieve Duteau dit Vilandre – married 1746. Married Marie Francoise Guevremont – married 1757 Antoine Francois Rivard dit Preville (b. 1760) m Marie Antoinette Rivard dit Laglanderie (1754)

Jean-Baptiste Desorcy Lincourt (b. 1736) and Therese Berard dit Lavigne (b. 1733). (m. 1758). Michel Desorcy Lincourt & Marie Josephte Desy Monplaisir (m. 1768) Jean Baptiste Desorcy Lincourt – b: June 13, 1771 Marc Antoine Brisset (1733-1774)) and Genevieve Dandonneau (1760 – Ile Dupas). (10 children) Charles Prisque Bergevin-Langevin (1737) and Marie-Louise Pitallier-Lamarine (1734) – married 1763. Joseph Casaubon-Didier (born 1721 – farmer; d. 1778 at 56) and Marie-Josette Desrosier-dit-du Tremble (b. 1724) (married 1743). Marguerite Didier Casaubon Josephte Didier Casaubon (1747) Madeleine Didier Casaubon (1748) Therese Didier Casaubon (1758) Jean-Baptiste Didier Casaubon (1760) Genevieve Didier Casaubon (1767)

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Jean-Francois Baril ( 1721-1801) and Marie Francoise Cottenoire Preville ( 1721-1801) (m. 1743 at Ile Dupas). Francois Etienne Baril (1743-1823) Joseph Cailla (Cayard) (b. 1730, d 1794) and Jovette Carpentier (b. 1732) (m. 1752). Jean Baptiste Lincourt (1758), squire and Captain of the Militia, and Genevieve Desy. His daughter, Luce, married Leon Farly, son of Albert Farly (farmer) and Elizabeth Coutou St-Jean. Leon was born at Ile-Dupas, in 1825. His godparents were Joseph Desroisiers dit Lafreniere and Henriette Farly. Luce died at Ile Dupas on Sept. 24, 1919, and is buried in the cemetery of La Visitation-de-Ile-Pas on the 27th 1919. Leon died in Ile Dupas on June 6, 1904, and is buried in the cemetery of La Visitation-de-Ile-Pas. Pierre Amador Petit-Bruno and Marie Ursule Jutras Desrosiers (m. 1765). Their children were friends with Francois Baril (b. 1743) and Marie-Anne Brule (b. 1753) (m. 1771).

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Notes The main facts in this story are true. I have just filled in the blanks with logical events of the time and what I hoped was their story. I would like to thank all my Farly relatives who helped me find the information included in this modest endeavour. I would particularly like to thank Bruce Hopper and Jean Claude Farly.

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SOURCES

Jean Claude Farly Bruce Hopper: http://www3.sympatico.ca/bruce.hopper/Farly/notes/farly_jacques_philippe_notes.htm The Canadian Encyclopedia, http://tce-staging.herokuapp.com/en/article/fur-trade/ McGill University, 2001, “The Voyageurs” “In the Days of Our Grandmothers: A Reader in Aboriginal Women’s History in …”, University of Toronto Press. Virtual Museum of New France: http://www.historymuseum.ca/virtual-museum-of-new-france/introduction/ Out French Canadian Heritage; http://tonyboisvert.com/2014/02/24/our-french-canadian-heritage/. Pointe-à-Callière, Montreal Museum of Archeology and History: http://pacmusee.qc.ca/en/home Daily Life in New France: http://canadachannel.ca/HCO/index.php/6._Daily_Life_in_New_France La Visitation-de-l’Ile-Dupas, Quebec: http://ca.epodunk.com/profiles/quebec/la-visitation-de-lile-dupas/2001171.html Musée McCord: http://www.musee-mccord.qc.ca/fr/clefs/collections/ La Nouvelle-France, 1524-1763: http://www.republiquelibre.org/cousture/NVFR2.HTM Historica Canada : http://tce-staging.herokuapp.com/en/article/fur-trade/

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Jeanne Juin – Fille du Roy: http://pages.videotron.com/fafouin/jeannejuin.pdf King’s Daughters: http://www.fillesduroi.org/src/Filles_list.htm A Scattering of Seeds, The Creation of Canada: http://www.whitepinepictures.com/seeds/i/12/sidebar.html Actes de marriage des Filles du Roy: http://www.migrations.fr/ACTESFILLESDUROY/actesfillesduroy_A.htm Tessier dit Lavigne: http://www.angelfire.com/realm/onearth/Tessier.html 1700s Men’s Clothing: http://www.pinterest.com/tamicrandall/1700s-mens-clothing/ Genealogical Index – Quebec: http://gedcomindex.com/Towns/caqc0443.html Collections of the State Historical Society of Wisconsin, Volume 7 Canada’s First Peoples: The Beginnings of the Fur Trade: http://firstpeoplesofcanada.com/fp_furtrade/fp_furtrade2.html New France: Fur Trade 1500s to 1700s: http://www.canadahistoryproject.ca/1663/1663-05-fur-trade.html Fur Trade in Ontario and Quebec in the 1800’s, from Montreal to Thunder Bay: http://www.bytown.net/furtrade.htm A Brief History of Canada – 1600 to 1699: http://www3.sympatico.ca/goweezer/canada/can1600.htm Wikipedia, Fort Michilimackinac: http://en.wikipedia.org/wiki/Fort_Michilimackinac My North: Deadly Lacrosse Game in Mackinac Straits at Fort Michilimackinac in 1763:

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http://mynorth.com/2010/05/deadly-lacrosse-game-in-mackinac-straits-at-fort-michilimackinac-in-1763/ Charles Michel de Langlade: http://en.wikipedia.org/wiki/Charles_Michel_de_Langlade Alexander Henry the elder: http://en.wikipedia.org/wiki/Alexander_Henry_the_elder A Little Flesh We Offer You”: The Origins of Indian Slavery in New France, Brett Rushforth La Nouvelle-France, 1524-1763: http://www.republiquelibre.org/cousture/NVFR2.HTM Native Art in Canada, An Ojibwa Elder’s Art and Stories: http://www.native-art-in-canada.com/ojibwa.html New France 1663-1744, by Sanderson Beck: http://www.san.beck.org/11-6-NewFrance1663-1744.html Books by David D Plain Blog: http://theplainsofaamjiwnaang.wordpress.com/tag/captain-etherington/ Wikipedia, La Visitation-de-l’Ile Dupas, Quebec: http://en.wikipedia.org/wiki/La_Visitation-de-l%27%C3%8Ele-Dupas,_Quebec