Marie de l'Incarnation, we have seen, was unrelenting in every practice of humiliation; dressed in mean attire, did the servants' work, nursed sick beggars, and, in her meditations, taxed her brain with metaphysical processes of self-annihilation. And yet, when one reads her "Spiritual Letters," the conviction of an enormous spiritual pride in the writer can hardly be repressed. She aspired to that inner circle of the faithful, that aristocracy of devotion, which, while the common herd of Christians are busied with the duties of life, eschews the visible and the present, and claims to live only for G.o.d. In her strong maternal affection she saw a lure to divert her from the path of perfect saintship. Love for her child long withheld her from becoming a nun; but at last, fortified by her confessor, she left him to his fate, took the vows, and immured herself with the Ursulines of Tours. The boy, frenzied by his desertion, and urged on by indignant relatives, watched his opportunity, and made his way into the refectory of the convent, screaming to the horrified nuns to give him back his mother. As he grew older, her anxiety increased; and at length she heard in her seclusion that he had fallen into bad company, had left the relative who had sheltered him, and run off, no one knew whither. The wretched mother, torn with anguish, hastened for consolation to her confessor, who met her with stern upbraidings. Yet, even in this her intensest ordeal, her enthusiasm and her native fort.i.tude enabled her to maintain a semblance of calmness, till she learned that the boy had been found and brought back.

Strange as it may seem, this woman, whose habitual state was one of mystical abstraction, was gifted to a rare degree with the faculties most useful in the practical affairs of life. She had spent several years in the house of her brother-in-law. Here, on the one hand, her vigils, visions, and penances set utterly at nought the order of a well-governed family; while, on the other, she made amends to her impatient relative by able and efficient aid in the conduct of his public and private affairs.

Her biographers say, and doubtless with truth, that her heart was far away from these mundane interests; yet her talent for business was not the less displayed. Her spiritual guides were aware of it, and saw clearly that gifts so useful to the world might be made equally useful to the Church. Hence it was that she was chosen Superior of the convent which Madame de la Peltrie was about to endow at Quebec. [ The combination of religious enthusiasm, however extravagant and visionary, with a talent for business, is not very rare. Nearly all the founders of monastic Orders are examples of it. ]

Yet it was from heaven itself that Marie de l'Incarnation received her first "vocation" to Canada. The miracle was in this wise.

In a dream she beheld a lady unknown to her. She took her hand; and the two journeyed together westward, towards the sea. They soon met one of the Apostles, clothed all in white, who, with a wave of his hand, directed them on their way. They now entered on a scene of surpa.s.sing magnificence. Beneath their feet was a pavement of squares of white marble, spotted with vermilion, and intersected with lines of vivid scarlet; and all around stood monasteries of matchless architecture.

But the two travellers, without stopping to admire, moved swiftly on till they beheld the Virgin seated with her Infant Son on a small temple of white marble, which served her as a throne. She seemed about fifteen years of age, and was of a "ravishing beauty." Her head was turned aside; she was gazing fixedly on a wild waste of mountains and valleys, half concealed in mist. Marie de l'Incarnation approached with outstretched arms, adoring. The vision bent towards her, and, smiling, kissed her three times; whereupon, in a rapture, the dreamer awoke.

[ Marie de l'Incarnation recounts this dream at great length in her letters; and Casgrain copies the whole, verbatim, as a revelation from G.o.d. ]

She told the vision to Father Dinet, a Jesuit of Tours. He was at no loss for an interpretation. The land of mists and mountains was Canada, and thither the Virgin called her. Yet one mystery remained unsolved.

Who was the unknown companion of her dream? Several years had pa.s.sed, and signs from heaven and inward voices had raised to an intense fervor her zeal for her new vocation, when, for the first time, she saw Madame de la Peltrie on her visit to the convent at Tours, and recognized, on the instant, the lady of her nocturnal vision. No one can be surprised at this who has considered with the slightest attention the phenomena of religious enthusiasm.

On the fourth of May, 1639, Madame de la Peltrie, Marie de l'Incarnation, Marie de St. Bernard, and another Ursuline, embarked at Dieppe for Canada. In the ship were also three young hospital nuns, sent out to found at Quebec a Hotel Dieu, endowed by the famous niece of Richelieu, the d.u.c.h.esse d'Aiguillon. [ Juchereau, Histoire de l'Hotel-Dieu ae Quebec, 4. ] Here, too, were the Jesuits Chaumonot and Poncet, on the way to their mission, together with Father Vimont, who was to succeed Le Jeune in his post of Superior. To the nuns, pale from their cloistered seclusion, there was a strange and startling novelty in this new world of life and action,--the ship, the sailors, the shouts of command, the flapping of sails, the salt wind, and the boisterous sea. The voyage was long and tedious. Sometimes they lay in their berths, sea-sick and woe-begone; sometimes they sang in choir on deck, or heard ma.s.s in the cabin. Once, on a misty morning, a wild cry of alarm startled crew and pa.s.sengers alike. A huge iceberg was drifting close upon them. The peril was extreme. Madame de la Peltrie clung to Marie de l'Incarnation, who stood perfectly calm, and gathered her gown about her feet that she might drown with decency. It is scarcely necessary to say that they were saved by a vow to the Virgin and St. Joseph. Vimont offered it in behalf of all the company, and the ship glided into the open sea unharmed.

They arrived at Tadoussac on the fifteenth of July; and the nuns ascended to Quebec in a small craft deeply laden with salted codfish, on which, uncooked, they subsisted until the first of August, when they reached their destination. Cannon roared welcome from the fort and batteries; all labor ceased; the storehouses were closed; and the zealous Montmagny, with a train of priests and soldiers, met the new-comers at the landing.

All the nuns fell prostrate, and kissed the sacred soil of Canada. [ 1 ]

They heard ma.s.s at the church, dined at the fort, and presently set forth to visit the new settlement of Sillery, four miles above Quebec.

[ 1 Juchereau, 14; Le Clerc, II. 33; Ragueneau, Vie de Catherine de St. Augustin, "Epistre dedicatoire;" Le Jeune, Relation, 1639, Chap. II.; Charlevoix, Vie de Marie de l'Incarnation, 264; "Acte de Reception,"

in Les Ursulines de Quebec, I. 21. ]

Noel Brulart de Sillery, a Knight of Malta, who had once filled the highest offices under the Queen Marie de Medicis, had now severed his connection with his Order, renounced the world, and become a priest.

He devoted his vast revenues--for a dispensation of the Pope had freed him from his vow of poverty--to the founding of religious establishments.

[ 1 ] Among other endowments, he had placed an ample fund in the hands of the Jesuits for the formation of a settlement of Christian Indians at the spot which still bears his name. On the strand of Sillery, between the river and the woody heights behind, were cl.u.s.tered the small log-cabins of a number of Algonquin converts, together with a church, a mission-house, and an infirmary,--the whole surrounded by a palisade.

It was to this place that the six nuns were now conducted by the Jesuits.

The scene delighted and edified them; and, in the transports of their zeal, they seized and kissed every female Indian child on whom they could lay hands, "without minding," says Father Le Jeune, "whether they were dirty or not." "Love and charity," he adds, "triumphed over every human consideration." [ 2 ]

[ 1 See Vie de l'Ill.u.s.tre Serviteur de Dieu Noel Brulart de Sillery; also etudes et Recherches Bioqraphiques sur le Chevalier Noel Brulart de Sillery, and several doc.u.ments in Martin's translation of Bressani, Appendix IV. ]

[ 2 "... sans prendre garde si ces pet.i.ts enfans sauvages estoient sales ou non; ... la loy d'amour et de charite l'emportoit par dessus toutes les considerations humaines."--Relation, 1639, 26 (Cramoisy). ]

The nuns of the Hotel-Dieu soon after took up their abode at Sillery, whence they removed to a house built for them at Quebec by their foundress, the d.u.c.h.esse d'Aiguillon. The Ursulines, in the absence of better quarters, were lodged at first in a small wooden tenement under the rock of Quebec, at the brink of the river. Here they were soon beset with such a host of children, that the floor of their wretched tenement was covered with beds, and their toil had no respite. Then came the small-pox, carrying death and terror among the neighboring Indians.

These thronged to Quebec in misery and desperation, begging succor from the French. The labors both of the Ursulines and of the hospital nuns were prodigious. In the infected air of their miserable hovels, where sick and dying savages covered the floor, and were packed one above another in berths,--amid all that is most distressing and most revolting, with little food and less sleep, these women pa.s.sed the rough beginning of their new life. Several of them fell ill. But the excess of the evil at length brought relief; for so many of the Indians died in these pest-houses that the survivors shunned them in horror.

But how did these women bear themselves amid toils so arduous? A pleasant record has come down to us of one of them,--that fair and delicate girl, Marie de St. Bernard, called, in the convent, Sister St. Joseph, who had been chosen at Tours as the companion of Marie de l'Incarnation. Another Ursuline, writing at a period when the severity of their labors was somewhat relaxed, says, "Her disposition is charming.

In our times of recreation, she often makes us cry with laughing: it would be hard to be melancholy when she is near." [ Lettre de la Mere Ste Claire a une de ses Surs Ursulines de Paris, Quebec, 2 Sept., 1640.--See Les Ursulines de Quebec, I. 38. ]

It was three years later before the Ursulines and their pupils took possession of a ma.s.sive convent of stone, built for them on the site which they still occupy. Money had failed before the work was done, and the interior was as unfinished as a barn. [ The interior was finished after a year or two, with cells as usual. There were four chimneys, with fireplaces burning a hundred and seventy-five cords of wood in a winter; and though the nuns were boxed up in beds which closed like chests, Marie de l'Incarnation complains bitterly of the cold.

See her letter of Aug. 26, 1644. ] Beside the cloister stood a large ash-tree; and it stands there still. Beneath its shade, says the convent tradition, Marie de l'Incarnation and her nuns instructed the Indian children in the truths of salvation; but it might seem rash to affirm that their teachings were always either wise or useful, since Father Vimont tells us approvingly, that they reared their pupils in so chaste a horror of the other s.e.x, that a little girl, whom a man had playfully taken by the hand, ran crying to a bowl of water to wash off the unhallowed influence. [ Vimont, Relation, 1642, 112 (Cramoisy). ]

Now and henceforward one figure stands n.o.bly conspicuous in this devoted sisterhood. Marie de l'Incarnation, no longer lost in the vagaries of an insane mysticism, but engaged in the duties of Christian charity and the responsibilities of an arduous post, displays an ability, a fort.i.tude, and an earnestness which command respect and admiration. Her mental intoxication had ceased, or recurred only at intervals; and false excitements no longer sustained her. She was racked with constant anxieties about her son, and was often in a condition described by her biographers as a "deprivation of all spiritual consolations." Her position was a very difficult one. She herself speaks of her life as a succession of crosses and humiliations. Some of these were due to Madame de la Peltrie, who, in a freak of enthusiasm, abandoned her Ursulines for a time, as we shall presently see, leaving them in the utmost dest.i.tution. There were dissensions to be healed among them; and money, everything, in short, to be provided. Marie de l'Incarnation, in her saddest moments, neither failed in judgment nor slackened in effort.

She carried on a vast correspondence, embracing every one in France who could aid her infant community with money or influence; she harmonized and regulated it with excellent skill; and, in the midst of relentless austerities, she was loved as a mother by her pupils and dependants.

Catholic writers extol her as a saint. [ 1 ] Protestants may see in her a Christian heroine, admirable, with all her follies and her faults.

[ 1 There is a letter extant from Sister Anne de Ste Claire, an Ursuline who came to Quebec in 1640, written soon after her arrival, and containing curious evidence that a reputation of saintship already attached to Marie de l'Incarnation. "When I spoke to her," writes Sister Anne, speaking of her first interview, "I perceived in the air a certain odor of sanct.i.ty, which gave me the sensation of an agreeable perfume."

See the letter in a recent Catholic work, Les Ursulines de Quebec, I. 38, where the pa.s.sage is printed in Italics, as worthy the especial attention of the pious reader. ]

The traditions of the Ursulines are full of the virtues of Madame de la Peltrie,--her humility, her charity, her penances, and her acts of mortification. No doubt, with some little allowance, these traditions are true; but there is more of reason than of uncharitableness in the belief, that her zeal would have been less ardent and sustained, if it had had fewer spectators. She was now fairly committed to the conventual life, her enthusiasm was kept within prescribed bounds, and she was no longer mistress of her own movements. On the one hand, she was anxious to acc.u.mulate merits against the Day of Judgment; and, on the other, she had a keen appreciation of the applause which the sacrifice of her fortune and her acts of piety had gained for her. Mortal vanity takes many shapes. Sometimes it arrays itself in silk and jewels; sometimes it walks in sackcloth, and speaks the language of self-abas.e.m.e.nt. In the convent, as in the world, the fair devotee thirsted for admiration.

The halo of saintship glittered in her eyes like a diamond crown, and she aspired to outshine her sisters in humility. She was as sincere as Simeon Stylites on his column; and, like him, found encouragement and comfort in the gazing and wondering eyes below. [ Madame de la Peltrie died in her convent in 1671. Marie de l'Incarnation died the following year. She had the consolation of knowing that her son had fulfilled her ardent wishes, and become a priest. ]

CHAPTER XV.

1636-1642.

VILLEMARIE DE MONTREAL.

DAUVERSIeRE AND THE VOICE FROM HEAVEN.--ABBe OLIER.--THEIR SCHEMES.-- THE SOCIETY OF NOTRE-DAME DE MONTREAL.--MAISONNEUVE.--DEVOUT LADIES.-- MADEMOISELLE MANCE.--MARGUERITE BOURGEOIS.--THE MONTREALISTS AT QUEBEC.-- JEALOUSY.--QUARRELS.--ROMANCE AND DEVOTION.--EMBARKATION.-- FOUNDATION OF MONTREAL.

We come now to an enterprise as singular in its character as it proved important in its results.

At La Fleche, in Anjou, dwelt one Jerome le Royer de la Dauversiere, receiver of taxes. His portrait shows us a round, _bourgeois_ face, somewhat heavy perhaps, decorated with a slight moustache, and redeemed by bright and earnest eyes. On his head he wears a black skull-cap; and over his ample shoulders spreads a stiff white collar, of wide expanse and studious plainness. Though he belonged to the _n.o.blesse_, his look is that of a grave burgher, of good renown and sage deportment. Dauversiere was, however, an enthusiastic devotee, of mystical tendencies, who whipped himself with a scourge of small chains till his shoulders were one wound, wore a belt with more than twelve hundred sharp points, and invented for himself other torments, which filled his confessor with admiration. [ Fancamp in Faillon, Vie de Mlle Mance, Introduction. ]

One day, while at his devotions, he heard an inward voice commanding him to become the founder of a new Order of hospital nuns; and he was further ordered to establish, on the island called Montreal, in Canada, a hospital, or Hotel-Dieu, to be conducted by these nuns. But Montreal was a wilderness, and the hospital would have no patients. Therefore, in order to supply them, the island must first be colonized. Dauversiere was greatly perplexed. On the one hand, the voice of Heaven must be obeyed; on the other, he had a wife, six children, and a very moderate fortune. [ Faillon, Vie de Mlle Mance, Introduction; Dollier de Ca.s.son, Hist. de Montreal, MS.; Les Veritables Motifs des Messieurs et Dames de Montreal, 25; Juchereau, 33. ]

Again: there was at Paris a young priest, about twenty-eight years of age,--Jean Jacques Olier, afterwards widely known as founder of the Seminary of St. Sulpice. Judged by his engraved portrait, his countenance, though marked both with energy and intellect, was anything but prepossessing. Every lineament proclaims the priest. Yet the Abbe Olier has high t.i.tles to esteem. He signalized his piety, it is true, by the most disgusting exploits of self-mortification; but, at the same time, he was strenuous in his efforts to reform the people and the clergy. So zealous was he for good morals, that he drew upon himself the imputation of a leaning to the heresy of the Jansenists,--a suspicion strengthened by his opposition to certain priests, who, to secure the faithful in their allegiance, justified them in lives of licentiousness.

[ Faillon, Vie de M. Olier, II. 188. ] Yet Olier's catholicity was past attaintment, and in his horror of Jansenists he yielded to the Jesuits alone.

He was praying in the ancient church of St. Germain des Pres, when, like Dauversiere, he thought he heard a voice from Heaven, saying that he was destined to be a light to the Gentiles. It is recorded as a mystic coincidence attending this miracle, that the choir was at that very time chanting the words, _Lumen ad revelationem Gentium_; [ 1 ] and it seems to have occurred neither to Olier nor to his biographer, that, falling on the ear of the rapt worshipper, they might have unconsciously suggested the supposed revelation. But there was a further miracle. An inward voice told Olier that he was to form a society of priests, and establish them on the island called Montreal, in Canada, for the propagation of the True Faith; and writers old and recent a.s.sert, that, while both he and Dauversiere were totally ignorant of Canadian geography, they suddenly found themselves in possession, they knew not how, of the most exact details concerning Montreal, its size, shape, situation, soil, climate, and productions.

[ 1 Memoires Autographes de M. Olier, cited by Faillon, in Histoire de la Colonie Francaise, I. 384. ]

The annual volumes of the Jesuit Relations, issuing from the renowned press of Cramoisy, were at this time spread broadcast throughout France; and, in the circles of _haute devotion_, Canada and its missions were everywhere the themes of enthusiastic discussion; while Champlain, in his published works, had long before pointed out Montreal as the proper site for a settlement. But we are entering a region of miracle, and it is superfluous to look far for explanations. The illusion, in these cases, is a part of the history.

Dauversiere pondered the revelation he had received; and the more he pondered, the more was he convinced that it came from G.o.d. He therefore set out for Paris, to find some means of accomplishing the task a.s.signed him. Here, as he prayed before an image of the Virgin in the church of Notre-Dame, he fell into an ecstasy, and beheld a vision. "I should he false to the integrity of history," writes his biographer, "if I did not relate it here." And he adds, that the reality of this celestial favor is past doubting, inasmuch as Dauversiere himself told it to his daughters. Christ, the Virgin, and St. Joseph appeared before him.

He saw them distinctly. Then he heard Christ ask three times of his Virgin Mother, Where can I find a faithful servant? On which, the Virgin, taking him (Dauversiere) by the hand, replied, See, Lord, here is that faithful servant!--and Christ, with a benignant smile, received him into his service, promising to bestow on him wisdom and strength to do his work. [ Faillon, Vie de Mlle Mance, Introduction, xxviii. The Abbe Ferland, in his Histoire du Canada, pa.s.ses over the miracles in silence. ]

From Paris he went to the neighboring chateau of Meudon, which overlooks the valley of the Seine, not far from St. Cloud. Entering the gallery of the old castle, he saw a priest approaching him. It was Olier.

Now we are told that neither of these men had ever seen or heard of the other; and yet, says the pious historian, "impelled by a kind of inspiration, they knew each other at once, even to the depths of their hearts; saluted each other by name, as we read of St. Paul, the Hermit, and St. Anthony, and of St. Dominic and St. Francis; and ran to embrace each other, like two friends who had met after a long separation."

[ Ibid., La Colonie Francaise, I. 390. ]

"Monsieur," exclaimed Olier, "I know your design, and I go to commend it to G.o.d at the holy altar."

And he went at once to say ma.s.s in the chapel. Dauversiere received the communion at his hands; and then they walked for three hours in the park, discussing their plans. They were of one mind, in respect both to objects and means; and when they parted, Olier gave Dauversiere a hundred louis, saying, "This is to begin the work of G.o.d."

They proposed to found at Montreal three religious communities,--three being the mystic number,--one of secular priests to direct the colonists and convert the Indians, one of nuns to nurse the sick, and one of nuns to teach the Faith to the children, white and red. To borrow their own phrases, they would plant the banner of Christ in an abode of desolation and a haunt of demons; and to this end a band of priests and women were to invade the wilderness, and take post between the fangs of the Iroquois. But first they must make a colony, and to do so must raise money. Olier had pious and wealthy penitents; Dauversiere had a friend, the Baron de Fancamp, devout as himself and far richer. Anxious for his soul, and satisfied that the enterprise was an inspiration of G.o.d, he was eager to bear part in it. Olier soon found three others; and the six together formed the germ of the Society of Notre-Dame de Montreal.

Among them they raised the sum of seventy-five thousand livres, equivalent to about as many dollars at the present day.

[ Dollier de Ca.s.son, Histoire de Montreal, MS.; also Belmont, Histoire du Canada, 2. Juchereau doubles the sum. Faillon agrees with Dollier.

On all that relates to the early annals of Montreal a flood of new light has been thrown by the Abbe Faillon. As a priest of St. Sulpice, he had ready access to the archives of the Seminaries of Montreal and Paris, and to numerous other ecclesiastical depositories, which would have been closed hopelessly against a layman and a heretic. It is impossible to commend too highly the zeal, diligence, exactness, and extent of his conscientious researches. His credulity is enormous, and he is completely in sympathy with the supernaturalists of whom he writes: in other words, he identifies himself with his theme, and is indeed a fragment of the seventeenth century, still extant in the nineteenth.

He is minute to prolixity, and abounds in extracts and citations from the ancient ma.n.u.scripts which his labors have unearthed. In short, the Abbe is a prodigy of patience and industry; and if he taxes the patience of his readers, he also rewards it abundantly. Such of his original authorities as have proved accessible are before me, including a considerable number of ma.n.u.scripts. Among these, that of Dollier de Ca.s.son, Histoire de Montreal, as cited above, is the most important.

The copy in my possession was made from the original in the Mazarin Library. ]

Now to look for a moment at their plan. Their eulogists say, and with perfect truth, that, from a worldly point of view, it was mere folly.

The partners mutually bound themselves to seek no return for the money expended. Their profit was to be reaped in the skies: and, indeed, there was none to be reaped on earth. The feeble settlement at Quebec was at this time in danger of utter ruin; for the Iroquois, enraged at the attacks made on them by Champlain, had begun a fearful course of retaliation, and the very existence of the colony trembled in the balance. But if Quebec was exposed to their ferocious inroads, Montreal was incomparably more so. A settlement here would be a perilous outpost,--a hand thrust into the jaws of the tiger. It would provoke attack, and lie almost in the path of the war-parties. The a.s.sociates could gain nothing by the fur-trade; for they would not be allowed to share in it. On the other hand, danger apart, the place was an excellent one for a mission; for here met two great rivers: the St. Lawrence, with its countless tributaries, flowed in from the west, while the Ottawa descended from the north; and Montreal, embraced by their uniting waters, was the key to a vast inland navigation. Thither the Indians would naturally resort; and thence the missionaries could make their way into the heart of a boundless heathendom. None of the ordinary motives of colonization had part in this design. It owed its conception and its birth to religious zeal alone.