A New Hochelagan Burying-ground Discovered at Westmount on the Western Spur of Mount Royal, Montreal, July-September, 1898

In Short

This brief, precise work of local history chronicles the 1898 discovery of an ancient Indigenous burial site on the slopes of Mount Royal. By documenting the unearthing of several skeletons—buried in a distinct, pre-colonial fashion—the author connects the site to the mysterious Hochelagan people who once inhabited the region. Blending amateur scientific observation with a keen sense of civic responsibility, the text serves as both a field report and a cultural argument for preserving the physical record of the Island of Montreal’s earliest inhabitants against the encroachment of modern development.

The Story

The narrative begins with a series of seemingly isolated discoveries on the western spur of Mount Royal. Over several years, residents and gardeners in the Westmount area occasionally strike upon human remains while digging foundations or flowerbeds. These early finds are often disturbed, sometimes ignored, or briefly re-interred without formal study. However, in July 1898, the discovery of three skeletons in a single excavation at the St. George’s Snowshoe Club-house grounds prompts a more disciplined response.

The author, acting in his capacity as a local official and student of archaeology, intervenes to ensure these remains are preserved for scientific inquiry rather than discarded. He consults with local experts and museums, establishing that the burial style—with knees drawn up in a crouched position—is characteristic of prehistoric Indigenous practices, specifically those of the Hochelagans or their relatives, the Mohawks. He determines that these graves are not Christian, noting that later converts to Christianity in the area were buried in consecrated ground at full length. By cross-referencing land records from the Seminary of St. Sulpice, he confirms that the site has remained in private hands since the early 18th century, further ruling out the possibility that these are the remains of later mission-era inhabitants.

The investigation shifts from passive documentation to active exploration. In September 1898, the author coordinates a controlled excavation at the club-house grounds. This effort uncovers two more graves: a tall young man and a young woman. The discovery of a single white wampum bead beneath the girl’s neck provides a poignant human connection to the site. The narrative then incorporates a detailed anatomical report by Dr. Hibbert, which provides a clinical analysis of the skulls and bones. This report characterizes the individuals by their stature, muscular development, and age, highlighting the physical robustness of the men and the relative youth of the woman.

The arc of the book concludes with a call to action. The author argues that the plateau, protected by the mountain and blessed with natural springs, was an ideal location for an Indigenous settlement. He suggests that the burial site is likely the outskirts of a larger, yet-to-be-discovered town. The work ends on a forward-looking note, asserting that as Westmount continues to expand, further archaeological discoveries are inevitable. The author urges the community to treat any future findings with scholarly rigor and respect, framing the preservation of these graves as a vital step in "tracing the record" of a people whose history has been largely obscured by the passage of time and the rapid growth of the city.

How It Unfolds

The chance discovery The narrative opens with a catalogue of accidental findings by gardeners and laborers, illustrating how human history in Westmount remained hidden just inches beneath the soil for centuries. The author highlights the indignity of these early encounters, such as a skull being used as a child's toy, to emphasize the need for a more systematic approach to local antiquities.

The call for science Upon learning of the July 1898 find, the author assumes responsibility for the remains, shifting the tone from anecdotal reporting to formal inquiry. He initiates correspondence with museum curators and medical professionals to secure the skeletons, ensuring they are placed in the Chateau de Ramezay Historical Museum rather than the city morgue.

The controlled dig In September, the author organizes a guided excavation, moving ten feet from the previous site to see if more can be learned. This deliberate effort succeeds, revealing two further graves and the only manufactured artifact recovered: a solitary white wampum bead.

The clinical analysis The final section provides the expert, detailed anatomical report conducted by Dr. Hibbert. This shift to scientific data grounds the historical speculation in measurable reality, detailing the age, health, and physical characteristics of the deceased.

The People

The author, W. D. Lighthall, serves as the driving force of the inquiry. He is a man of his time—an amateur antiquarian, a municipal official, and a committed local historian. He views the land not merely as real estate, but as a repository of "mysterious" history. His goal is to elevate the status of these remains from "oddities" to "scientific evidence," and he succeeds in mobilizing his social network to protect the site.

The Indigenous individuals whose remains are recovered are the silent, central subjects of the book. Though they cannot speak, their physical traits—the "powerful" male frames and the "refined" features of the young woman—are articulated by the author and the pathologist. They represent the "Hochelagans," a people whose history was cut short by conflict. Through the author’s descriptions of their injuries, such as a healed broken arm, they are humanized, moving from anonymous specimens to individuals with life stories.

Secondary figures, such as Mr. Earle and the gardeners who first found the bones, represent the bridge between the modern city and its ancient past. They are the unwitting witnesses who stumble upon the history beneath their feet. Their varying reactions—from indifference to cooperation—shape the trajectory of the investigation. By the end, these individuals have become participants in a local historical project, tasked by the author to observe and protect rather than merely disturb.

In Its Own Voice

"As white wampum was the gift of a lover, this sole ornament tells the pathetic story of early love and death."

The author reflects on the emotional weight of a single bead found in the grave of a young woman, connecting a prehistoric object to a universal human experience.

"If therefore, as on the site of the old Hochelaga, this burying-ground is on the out skirts of a town site, relics of a much more interesting character may be looked for in the undisturbed neighborhood just referred to."

The author lays out his argument that the burial ground is merely an entry point to a larger, undiscovered settlement, urging future researchers to remain vigilant.

What It's Really About

The book is an argument for the historical depth of Montreal. It challenges the reader to look at the manicured streets of Westmount and see the "Mountain" not as a backdrop for Victorian development, but as a site of ancient human habitation. Beyond the physical findings, the central concern is the erasure of Indigenous history through urban growth. Lighthall is preoccupied with the question of whether a modern city can honor the people who occupied its soil centuries prior. He frames the "mysterious" Hochelagans as an essential part of the regional narrative, using the graves as a tether to pull a forgotten past into the present day.

Why Read It Today

Readers with an interest in the history of archaeology, Canadian local history, or the development of Montreal will find this a fascinating, if narrow, window into a bygone era of inquiry. It captures the transition from amateur "relic-hunting" to a more professionalized, museum-backed approach to history.

Those who enjoy the meticulous, slightly formal prose of late 19th-century scholarship will appreciate the author's precise attention to detail, from the exact dimensions of a skull to the specific streets where remains were found. However, readers should be prepared for the limitations of the era. The text reflects the period’s attitudes regarding Indigenous peoples, often grouping them into broad, speculative categories and using language that feels clinical or detached to the modern ear. The author’s focus is on the "prehistoric" and the "mysterious," which, while capturing his genuine enthusiasm, can sometimes overshadow the lived reality of the people he describes.

Ultimately, this is a record of a community learning to look beneath its own surface. It stays with you as a reminder that the places we inhabit are layered with stories, many of which remain silent until someone takes the time to dig, document, and listen. It is a quiet, thoughtful piece of local record-keeping that serves as an early example of urban archaeology.