[3] "C'est Dieu qui conduit cette entreprise. La Nature n'a pas les bras assez longs," etc.—Relation, 1636, 3.
[4] Brébeuf, Relation des Hurons, 1636, 76.
[5] Le Jeune, Relation, 1636, 6. Compare "Divers Sentimens," appended to the Relation of 1635.
[6] "L'Enfer enrageant de nous veoir aller en la Nouuelle France pour conuertir les infidelles et diminuer sa puissance, par dépit il sousleuoit tous les Elemens contre nous, et vouloit abysmer la flotte."—Divers Sentimens.
Great was Le Jeune's delight at the exalted rank of some of those who gave their patronage to the mission; and again and again his satisfaction flows from his pen in mysterious allusions to these eminent persons. [7] In his eyes, the vicious imbecile who sat on the throne of France was the anointed champion of the Faith, and the cruel and ambitious priest who ruled king and nation alike was the chosen instrument of Heaven. Church and State, linked in alliance close and potential, played faithfully into each other's hands; and that enthusiasm, in which the Jesuit saw the direct inspiration of God, was fostered by all the prestige of royalty and all the patronage of power. And, as often happens where the interests of a hierarchy are identified with the interests of a ruling class, religion was become a fashion, as graceful and as comforting as the courtier's embroidered mantle or the court lady's robe of fur.
[7] Among his correspondents was the young Duc d'Enghien, afterwards the Great Condé, at this time fifteen years old. "Dieu soit loüé! tout le ciel de nostre chere Patrie nous promet de fauorables influences, iusques à ce nouuel astre, qui commence à paroistre parmy ceux de la premiere grandeur."—Le Jeune, Relation, 1636, 3, 4.
Such, we may well believe, was the complexion of the enthusiasm which animated some of Le Jeune's noble and princely correspondents. But there were deeper fervors, glowing in the still depths of convent cells, and kindling the breasts of their inmates with quenchless longings. Yet we hear of no zeal for the mission among religious communities of men. The Jesuits regarded the field as their own, and desired no rivals. They looked forward to the day when Canada should be another Paraguay. [8] It was to the combustible hearts of female recluses that the torch was most busily applied; and here, accordingly, blazed forth a prodigious and amazing flame. "If all had their pious will," writes Le Jeune, "Quebec would soon be flooded with nuns." [9]
[8] "Que si celuy qui a escrit cette lettre a leu la Relation de ce qui se passe au Paraguais, qu'il a veu ce qui se fera un jour en la Nouuelle France."—Le Jeune, Relation, 1637, 304 (Cramoisy).
[9] Chaulmer, Le Nouveau Monde Chrestien, 41, is eloquent on this theme.
Both Montmagny and De Lisle were half churchmen, for both were Knights of Malta. More and more the powers spiritual engrossed the colony. As nearly as might be, the sword itself was in priestly hands. The Jesuits were all in all. Authority, absolute and without appeal, was vested in a council composed of the governor, Le Jeune, and the syndic, an official supposed to represent the interests of the inhabitants. [10] There was no tribunal of justice, and the governor pronounced summarily on all complaints. The church adjoined the fort; and before it was planted a stake bearing a placard with a prohibition against blasphemy, drunkenness, or neglect of mass and other religious rites. To the stake was also attached a chain and iron collar; and hard by was a wooden horse, whereon a culprit was now and then mounted by way of example and warning. [11] In a community so absolutely priest-governed, overt offences were, however, rare; and, except on the annual arrival of the ships from France, when the rock swarmed with godless sailors, Quebec was a model of decorum, and wore, as its chroniclers tell us, an aspect unspeakably edifying.
[10] Le Clerc, Établissement de la Foy, Chap. XV.
[11] Le Jeune, Relation, 1636, 153, 154 (Cramoisy).
In the year 1640, various new establishments of religion and charity might have been seen at Quebec. There was the beginning of a college and a seminary for Huron children, an embryo Ursuline convent, an incipient hospital, and a new Algonquin mission at a place called Sillery, four miles distant. Champlain's fort had been enlarged and partly rebuilt in stone by Montmagny, who had also laid out streets on the site of the future city, though as yet the streets had no houses. Behind the fort, and very near it, stood the church and a house for the Jesuits. Both were of pine wood; and this year, 1640, both were burned to the ground, to be afterwards rebuilt in stone. The Jesuits, however, continued to occupy their rude mission-house of Notre-Dame des Anges, on the St. Charles, where we first found them.
The country around Quebec was still an unbroken wilderness, with the exception of a small clearing made by the Sieur Giffard on his seigniory of Beauport, another made by M. de Puiseaux between Quebec and Sillery, and possibly one or two feeble attempts in other quarters. [12] The total population did not much exceed two hundred, including women and children. Of this number, by far the greater part were agents of the fur company known as the Hundred Associates, and men in their employ. Some of these had brought over their families. The remaining inhabitants were priests, nuns, and a very few colonists.
[12] For Giffard, Puiseaux, and other colonists, compare Langevin, Notes sur les Archives de Notre-Dame de Beauport, 5, 6, 7; Ferland, Notes sur les Archives de N. D. de Québec, 22, 24 (1863); Ibid., Cours d'Histoire du Canada, I. 266; Le Jeune, Relation, 1636, 45; Faillon, Histoire de la Colonie Française, I. c. iv., v.