The quarrels thus generated between the governor and the commissioner on the question of the t.i.tle of president grew so embittered that discord did not cease to prevail between the two men on even the most insignificant questions. Forcibly involved in these dissensions, the Sovereign Council itself was divided into two hostile camps, and letters of complaint and denunciation rained upon the desk of the minister in France: on the one hand the governor was accused of receiving presents from the savages before permitting them to trade at Montreal, and was reproached for sending beavers to New England; on the other hand, it was hinted that the commissioner was interested in the business of the princ.i.p.al merchants of the colony. Scrupulously honest, but of a somewhat stern temperament, d.u.c.h.esneau could not bend to the imperious character of Frontenac, who in his exasperation readily allowed himself to be impelled to arbitrary acts; thus he kept the councillor Damours in prison for two months for a slight cause, and banished from Quebec three other councillors, MM. de Villeray, de Tilly and d"Auteuil. The climax was reached, and in spite of the services rendered to the country by these two administrators, the king decided to recall them both in 1682.
Count de Frontenac was replaced as governor by M. Lefebvre de la Barre, and M. d.u.c.h.esneau by M. de Meulles.
CHAPTER XII
THIRD VOYAGE TO FRANCE
Disembarking in the year 1675 on that soil where as apostolic vicar he had already accomplished so much good, giving his episcopal benediction to that Christian throng who came to sing the Te Deum to thank G.o.d for the happy return of their first pastor, casting his eyes upon that manly and imposing figure of one of the most ill.u.s.trious lieutenants of the great king, the Count de Frontenac, what could be the thoughts of Mgr.
de Laval? He could not deceive himself: the letters received from Canada proved to him too clearly that the friction between the civil powers and religious authorities would be continued under a governor of uncompromising and imperious character. With what fervour must he have asked of Heaven the tact, the prudence and the patience so necessary in such delicate circ.u.mstances!
Two questions, especially, divided the governor and the bishop: that of the permanence of livings, and the everlasting matter of the sale of brandy to the savages, a question which, like the phoenix, was continually reborn from its ashes. "The prelate," says the Abbe Gosselin, "desired to establish parishes wherever they were necessary, and procure for them good and zealous missionaries, and, as far as possible, priests residing in each district, but removable and attached to the seminary, which received the t.i.thes and furnished them with all they had need of. But Frontenac found that this system left the priests too dependent on the bishop, and that the clergy thus closely connected with the bishop and the seminary, was too formidable and too powerful a body. It was with the purpose of weakening it and of rendering it, by the aid which it would require, more dependent on the civil authority, that he undertook that campaign for permanent livings which ended in the overthrow of Mgr. de Laval"s system."
Colbert, in fact, was too strongly prejudiced against the clergy of Canada by the reports of Talon and Frontenac. These three men were wholly devoted to the interests of France as well as to those of the colony, but they judged things only from a purely human point of view.
"I see," Colbert wrote in 1677 to Commissioner d.u.c.h.esneau, "that the Count de Frontenac is of the opinion that the trade with the savages in drinks, called in that country intoxicating, does not cause the great and terrible evils to which Mgr. de Quebec takes exception, and even that it is necessary for commerce; and I see that you are of an opinion contrary to this. In this matter, before taking sides with the bishop, you should enquire very exactly as to the number of murders, a.s.sa.s.sinations, cases of arson, and other excesses caused by brandy ...
and send me the proof of this. If these deeds had been continual, His Majesty would have issued a most severe and vigorous prohibition to all his subjects against engaging in this traffic. But, in the absence of this proof, and seeing, moreover, the contrary in the evidence and reports of those that have been longest in this country, it is not just, and the general policy of a state opposes in this the feelings of a bishop who, to prevent the abuses that a small number of private individuals may make of a thing good in itself, wishes to abolish trade in an article which greatly serves to attract commerce, and the savages themselves, to the orthodox Christians." Thus M. Dudouyt could not but fail in his mission, and he wrote to Mgr. de Laval that Colbert, while recognizing very frankly the devotion of the bishop and the missionaries, believed that they exaggerated the fatal results of the traffic. The zealous collaborator of the Bishop of Quebec at the same time urged the prelate to suspend the spiritual penalties till then imposed upon the traders, in order to deprive the minister of every motive of bitterness against the clergy.
The bishop admitted the wisdom of this counsel, which he followed, and meanwhile the king, alarmed by a report from Commissioner d.u.c.h.esneau, who shared the view of the missionaries, desired to investigate and come to a final decision on the question. He therefore ordered the Count de Frontenac to choose in the colony twenty-four competent persons, and to commission them to examine the drawbacks to the sale of intoxicating liquors. Unfortunately, the persons chosen for this enquiry were engaged in trade with the savages; their conclusions must necessarily be prejudiced. They declared that "very few disorders arose from the traffic in brandy, among the natives of the country; that, moreover, the Dutch, by distributing intoxicating drinks to the Iroquois, attracted by this means the trade in beaver skins to Orange and Manhattan. It was, therefore, absolutely necessary to allow the brandy trade in order to bring the savages into the French colony and to prevent them from taking their furs to foreigners."
We cannot help being surprised at such a judgment when we read over the memoirs of the time, which all agree in deploring the sad results of this traffic. The most crying injustice, the most revolting immorality, the ruin of families, settlements devastated by drunkenness, agriculture abandoned, the robust portion of the population ruining its health in profitless expeditions: such were some of the most horrible fruits of alcohol. And what do we find as a compensation for so many evils? A few dozen rascals enriched, returning to squander in France a fortune shamefully acquired. And let it not be objected that, if the Indians had not been able to purchase the wherewithal to satisfy their terrible pa.s.sion for strong drink, they would have carried their furs to the English or the Dutch, for it was proven that the offer of Governor Andros, to forbid the sale of brandy to the savages in New England on condition that the French would act likewise in New France, was formally rejected. "To-day when the pa.s.sions of the time have long been silent,"
says the Abbe Ferland, "it is impossible not to admire the energy displayed by the n.o.ble bishop, imploring the pity of the monarch for the savages of New France with all the courage shown by Las Casas, when he pleaded the cause of the aborigines of Spanish America. Disdaining the hypocritical outcries of those men who prost.i.tuted the name of commerce to cover their speculations and their rapine, he exposed himself to scorn and persecution in order to save the remnant of those indigenous American tribes, to protect his flock from the moral contagion which threatened to weigh upon it, and to lead into the right path the young men who were going to ruin among the savage tribes."
The worthy bishop desired to prevent the laxity of the sale of brandy that might result from the declaration of the Committee of Twenty-four, and in the autumn of 1678 he set out again for France. To avoid a journey so fatiguing, he might easily have found excuses in the rest needed after a difficult pastoral expedition which he had just concluded, in the labours of his seminary which demanded his presence, and especially in the bad state of his health; but is not the first duty of a leader always to stand in the breach, and to give to all the example of self-sacrifice? A report from his hand on the disorders caused by the traffic in strong liquors would perhaps have obtained a fortunate result, but thinking that his presence at the court would be still more efficacious, he set out. He managed to find in his charity and the goodness of his heart such eloquent words to depict the evils wrought upon the Church in Canada by the scourge of intoxication, that Louis XIV was moved, and commissioned his confessor, Father La Chaise, to examine the question conjointly with the Archbishop of Paris.
According to their advice, the king expressly forbade the French to carry intoxicating liquors to the savages in their dwellings or in the woods, and he wrote to Frontenac to charge him to see that the edict was respected. On his part, Laval consented to maintain the _cas reserve_ only against those who might infringe the royal prohibition. The Bishop of Quebec had hoped for more; for nothing could prevent the Indians from coming to buy the terrible poison from the French, and moreover, discovery of the infractions of the law would be, if not impossible, at least most difficult. Nevertheless, it was an advantage obtained over the dealers and their protectors, who aimed at nothing less than an unrestricted traffic in brandy. A d.y.k.e was set up against the devastations of the scourge; the worthy bishop might hope to maintain it energetically by his vigilance and that of his coadjutors.
Unfortunately, he could not succeed entirely, and little by little the disorders became so multiplied that M. de Denonville considered brandy as one of the greatest evils of Canada, and that the venerable superior of St. Sulpice de Montreal, M. Dollier de Ca.s.son, wrote in 1691: "I have been twenty-six years in this country, and I have seen our numerous and flourishing Algonquin missions all destroyed by drunkenness."
Accordingly, it became necessary later to fall back upon the former rigorous regulations against the sale of intoxicating liquors to the Indians.
Before his departure for France the Bishop of Quebec had given the devoted priests of St. Sulpice a mark of his affection: he const.i.tuted the parish of Notre-Dame de Montreal according to the canons of the Church, and joined it in perpetuity to the Seminary of Ville-Marie, "to be administered, under the plenary authority of the Bishops of Quebec, by such ecclesiastics as might be chosen by the superior of the said seminary. The priests of St. Sulpice having by their efforts and their labours produced during so many years in New France, and especially in the Island of Montreal, very great fruits for the glory of G.o.d and the advantage of this growing Church, we have given them, as being most irreproachable in faith, doctrine, piety and conduct, in perpetuity, and do give them, by virtue of these presents, the livings of the Island of Montreal, in order that they may be perfectly cultivated as up to now they have been, as best they might be by their preachings and examples."
In fact, misunderstandings like that which had occurred on the arrival of de Queylus were no longer to be feared; since the authority to which Laval could lay claim had been duly established and proved, the Sulpicians had submitted and accepted his jurisdiction. They had for a longer period preserved their independence as temporal lords, and the governor of Ville-Marie, de Maisonneuve, jealous of preserving intact the rights of those whom he represented, even dared one day to refuse the keys of the fort to the governor-general, M. d"Argenson. Poor de Maisonneuve paid for this excessive zeal by the loss of his position, for d"Argenson never forgave him.
The parish of Notre-Dame was united with the Seminary of Montreal on October 30th, 1678, one year after the issuing of the letters patent which recognized the civil existence of St. Sulpice de Montreal. Mgr. de Laval at the same time united with the parish of Notre-Dame the chapel of Bonsecours. On the banks of the St. Lawrence, not far from the church of Notre-Dame, rises a chapel of modest appearance. It is Notre-Dame de Bonsecours. It has seen many generations kneeling on its square, and has not ceased to protect with its shadow the Catholic quarter of Montreal.
The buildings about it rose successively, only to give way themselves to other monuments. Notre-Dame de Bonsecours is still respected; the piety of Catholics defends it against all attacks of time or progress, and the little church raises proudly in the air that slight wooden steeple that more than once has turned aside the avenging bolt of the Most High. Sister Bourgeoys had begun it in 1657; to obtain the funds necessary for its completion she betook herself to Paris. She obtained one hundred francs from M. Mace, a priest of St. Sulpice. One of the a.s.sociates of the Company of Montreal, M. de Fancamp, received for her from two of his fellow-partners, MM. Denis and Lepretre, a statuette of the Virgin made of the miraculous wood of Montagu, and he himself, to partic.i.p.ate in this gift, gave her a shrine of the most wonderful richness to contain the precious statue. On her return to Canada, Marguerite Bourgeoys caused to be erected near the house of the Sisters a wooden lean-to in the form of a chapel, which became the provisional sanctuary of the statuette. Two years later, on June 29th, the laying of the foundation stone of the chapel took place. The work was urged with enthusiasm, and encouraged by the pious impatience of Sister Bourgeoys.
The generosity of the faithful vied in enthusiasm, and gifts flowed in.
M. de Maisonneuve offered a cannon, of which M. Souart had a bell made at his expense. Two thousand francs, furnished by the piety of the inhabitants, and one hundred louis from Sister Bourgeoys and her nuns, aided the foundress to complete the realization of a wish long cherished in her heart; the new chapel became an inseparable annex of the parish of Ville-Marie.
These most precious advantages were recognized on November 6th, 1678, by Mgr. de Laval, who preserved throughout his life the most tender devotion to the Mother of G.o.d. On the other hand, the prelate imposed upon the parish priest the obligation of having the Holy Ma.s.s celebrated there on the Day of the Visitation, and of going there in procession on the Day of the a.s.sumption. Is it necessary to mention with what zeal, with what devotion the Canadians brought to Mary in this new temple their homage and their prayers? Let us listen to the enthusiastic narrative of Sister Morin, a nun of St. Joseph: "The Holy Ma.s.s is said there every day, and even several times a day, to satisfy the devotion and the trust of the people, which are great towards Notre-Dame de Bonsecours. Processions wend their way thither on occasions of public need or calamity, with much success. It is the regular promenade of the devout persons of the town, who make a pilgrimage there every evening, and there are few good Catholics who, from all the places in Canada, do not make vows of offerings to this chapel in all the dangers in which they find themselves."
The church of Notre-Dame de Bonsecours was twice remodelled; built at first of oak on stone foundations, it was rebuilt of stone and consumed in 1754 in a conflagration which destroyed a part of the town. In 1772 the chapel was rebuilt as it exists now, one hundred and two feet long by forty-six wide.
CHAPTER XIII
LAVAL RETURNS TO CANADA
Mgr. de Laval was still in France when the edict of May, 1679, appeared, decreeing on the suggestion of Frontenac, that the t.i.the should be paid only to "each of the parish priests within the extent of his parish where he is established in perpetuity in the stead of the removable priest who previously administered it." The ideas of the Count de Frontenac were thus victorious, and the king retracted his first decision. He had in his original decree establishing the Seminary of Quebec, granted the bishop and his successors "the right of recalling and displacing the priests by them delegated to the parishes to exercise therein parochial functions." Laval on his return to Canada conformed without murmur to the king"s decision; he worked, together with the governor and commissioner, at drawing up the plan of the parishes to be established, and sent his vicar-general to install the priests who were appointed to the different livings. He desired to inspire his whole clergy with the disinterestedness which he had always evinced, for not only did he recommend his priests "to content themselves with the simplest living, and with the bare necessaries of their support," but besides, agreeing with the governor and the commissioner, he estimated that an annual sum of five hundred livres merely, that is to say, about three hundred dollars of our present money, was sufficient for the lodging and maintenance of a priest. This was more than modest, and yet, without a very considerable extension, there was no parish capable of supplying the needs of its priest. There was indeed, it is true, an article of the edict specifying that in case of the t.i.the being insufficient, the necessary supplement should be fixed by the council and furnished by the seigneur of the place and by the inhabitants; but this manner of aiding the priests who were reduced to a bare competence was not practical, as was soon evident. Another article gave the t.i.tle of patron to any seigneur who should erect a religious edifice; this article was just as fantastic, "for," wrote Commissioner d.u.c.h.esneau, "there is no private person in this country who is in a position to build churches of any kind."
The king, always well disposed towards the clergy of Canada, came to their aid again in this matter. He granted them an annual income of eight thousand francs, to be raised from his "_Western Dominions_," that is to say, from the sum derived in Canada from the _droit du quart_ and the farm of Tadousac; from these funds, which were distributed by the seminary until 1692, and after this date by the bishop alone, two thousand francs were to be set aside for priests prevented by illness or old age from fulfilling the duties of the holy ministry, and twelve hundred francs were to be employed in the erection of parochial churches. This aid came aptly, but was not sufficient, as Commissioner de Beauharnois himself admits. And yet the deplorable state in which the treasury of France then was, on account of the enormous expenses indulged in by Louis XIV, and especially in consequence of the wars which he waged against Europe, obliged him to diminish this allowance.
In 1707 it was reduced by half.
It was feared for a time by the Sulpicians that the edict of 1679 might injure the rights which they had acquired from the union with their seminary of the parishes established on the Island of Montreal, and they therefore hastened to request from the king the civil confirmation of this canonical union. "There is," they said in their request, "a sort of need that the parishes of the Island of Montreal and of the surrounding parts should be connected with a community able to furnish them with priests, who could not otherwise be found in the country, to administer the said livings; these priests would not expose themselves to a sea voyage and to leaving their family comforts to go and sacrifice themselves in a wild country, if they did not hope that in their infirmity or old age they would be free to withdraw from the laborious administration of the parishes, and that they would find a refuge in which to end their days in tranquillity in a community which, on its part, would not pledge itself in such a way as to afford them the hope of this refuge, and to furnish other priests in their place, if it had not the free control of the said parishes and power to distribute among them the ecclesiastics belonging to its body whom it might judge capable of this, and withdraw or exchange them when fitting." The request of the Sulpicians was granted by the king.
It was not until 1680 that the Bishop of Quebec could return to Canada.
The all-important questions of the permanence of livings and of the traffic in brandy were not the only ones which kept him in France; another difficulty, that of the dependence of his diocese, demanded of his devotion a great many efforts at the court. The circ.u.mstances were difficult. France was plunged at this period in the famous dispute between the government and the court of Rome over the question of the right of _regale_, a dispute which nearly brought about a schism. The Archbishop of Paris, Mgr. de Harlay, who had laboured so much when he was Bishop of Rouen to keep New France under the jurisdiction of the diocese of Normandy, used his influence to make Canada dependent on the archbishopric of Paris. The death of this prelate put an end to this claim, and the French colony in North America continued its direct connection with the Holy See.
Mgr. de Laval strove also to obtain from the Holy Father the canonical union of the abbeys of Maubec and of Lestrees with his bishopric; if he had obtained it, he could have erected his chapter at once, a.s.suring by the revenues of these monasteries a sufficient maintenance for his canons. The opposition of the religious orders on which these abbeys depended defeated his plan, but in compensation he obtained from the generosity of the king a grant of land on which his successor, Saint-Vallier, afterwards erected the church of Notre-Dame des Victoires. The venerable prelate might well ask favours for his diocese when he himself set an example of the greatest generosity. By a deed, dated at Paris, he gave to his seminary all that he possessed: Ile Jesus, the seigniories of Beaupre and Pet.i.te Nation, a property at Chateau Richer, finally books, furniture, funds, and all that might belong to him at the moment of his death.
Laval returned to Canada at a time when the relations with the savage tribes were becoming so strained as to threaten an impending rupture. So far had matters gone that Colonel Thomas Dongan, governor of New York, had urged the Iroquois to dig up the hatchet, and he was only too willingly obeyed. Unfortunately, the two governing heads of the colony were replaced just at that moment. Governor de Frontenac and Commissioner d.u.c.h.esneau were recalled in 1682, and supplanted by de la Barre and de Meulles. The latter were far from equalling their predecessors. M. de Lefebvre de la Barre was a clever sailor but a deplorable administrator; as for the commissioner, M. de Meulles, his incapacity did not lessen his extreme conceit.
On his arrival at Quebec, Laval learned with deep grief that a terrible conflagration had, a few weeks before, consumed almost the whole of the Lower Town. The houses, and even the stores being then built of wood, everything was devoured by the flames. A single dwelling escaped the disaster, that of a rich private person, M. Aubert de la Chesnaie, in whose house ma.s.s was said every Sunday and feast-day for the citizens of the Lower Town who could not go to the parish service. To bear witness of his grat.i.tude to Heaven, M. de la Chesnaie came to the aid of a good number of his fellow-citizens, and helped them with his money to rebuild their houses. This fire injured the merchants of Montreal almost as much as those of Quebec, and the _Histoire de l"Hotel-Dieu_ relates that "more riches were lost on that sad night than all Canada now possesses."
The king had the greatest desire for the future reign of harmony in the colony; accordingly he enjoined upon M. de Meulles to use every effort to agree with the governor-general: "If the latter should fail in his duty to the sovereign, the commissioner should content himself with a remonstrance and allow him to act further without disturbing him, but as soon as possible afterwards should render an account to the king"s council of what might be prejudicial to the good of the state." Mgr. de Laval, to whom the prince had written in the same tenor, replied at once: "The honour which your Majesty has done me in writing to me that M. de Meulles has orders to preserve here a perfect understanding with me in all things, and to give me all the aid in his power, is so evident a mark of the affection which your Majesty cherishes for this new Church and for the bishop who governs it, that I feel obliged to a.s.sure your Majesty of my most humble grat.i.tude. As I do not doubt that this new commissioner whom you have chosen will fulfil with pleasure your commands, I may also a.s.sure your Majesty that on my part I shall correspond with him in the fulfilment of my duty, and that I shall all my life consider it my greatest joy to enter into the intentions of your Majesty for the general good of this country, which const.i.tutes a part of your dominions." Concord thus advised could not displease a pastor who loved nothing so much as union and harmony among all who held the reins of power, a pastor who had succeeded in making his Church a family so united that it was quoted once as a model in one of the pulpits of Paris. If he sometimes strove against the powerful of this earth, it was when it was a question of combating injustice or some abuse prejudicial to the welfare of his flock. "Although by his superior intelligence,"
says Latour, "by his experience, his labours, his virtues, his birth and his dignity, he was an oracle whose views the whole clergy respected, no one ever more distrusted himself, or asked with more humility, or followed with more docility the counsel of his inferiors and disciples.... He was less a superior than a colleague, who sought the right with them and sought it only for its own sake. Accordingly, never was prelate better obeyed or better seconded than Mgr. de Laval, because, far from having that professional jealousy which desires to do everything itself, which dreads merit and enjoys only despotism, never did prelate evince more appreciative confidence in his inferiors, or seek more earnestly to give zeal and talent their dues, or have less desire to command, or did, in fact, command less." The new governor brought from France strong prejudices against the bishop; he lost them very quickly, and he wrote to the minister, the Marquis de Seignelay: "We have greatly laboured, the bishop and I, in the establishment of the parishes of this country. I send you the arrangement which we have arrived at concerning them. We owe it to the bishop, who is extremely well affected to the country, and in whom we must trust." The minister wrote to the prelate and expressed to him his entire satisfaction in his course.
The vigilant bishop had not yet entirely recovered from the fatigue of his journey when he decided, in spite of the infirmities which were beginning to overwhelm him, and which were to remain the constant companions of his latest years, to visit all the parishes and the religious communities of his immense diocese. He had already traversed them in the winter time in his former pastoral visits, shod with snowshoes, braving the fogs, the snow and the bitterest weather. In the suffocating heat of summer, travel in a bark canoe was scarcely less fatiguing to a man of almost sixty years, worn out by the hard ministry of a quarter of a century. However, he decided on a summer journey, and set out on June 1st, 1681, accompanied by M. de Maizerets, one of his grand vicars. He visited successively Lotbiniere, Batiscan, Champlain, Cap-de-la-Madeleine, Trois Rivieres, Chambly, Sorel, St. Ours, Contrecoeur, Vercheres, Boucherville, Repentigny, Lachesnaie, and arrived on June 19th at Montreal. The marks of respectful affection lavished upon him by the population compel him to receive continual visits; but he has come especially for his beloved religious communities, and he honours them all with his presence, the Seminary of St. Sulpice as well as the Congregation of Notre-Dame and the hospital.
These labours are not sufficient for his apostolic zeal; he betakes himself to the house of the Jesuit Fathers at Laprairie, then to their Indian Mission at the Sault St. Louis, finally to the parish of St.
Francois de Sales, in the Ile Jesus. Descending the St. Lawrence River, he sojourns successively at Longueuil, at Varennes, at Lavaltrie, at Nicolet, at Becancourt, at Gentilly, at Ste. Anne de la Perade, at Deschambault. He returns to Quebec; his devoted fellow-workers in the seminary urge him to rest, but he will think of rest only when his mission is fully ended. He sets out again, and Ile aux Oies, Cap-Saint-Ignace, St. Thomas, St. Michel, Beaumont, St. Joseph de Levis have in turn the happiness of receiving their pastor. The undertaking was too great for the bishop"s strength, and he suffered the results which could not but follow upon such a strain. The registers of the Sovereign Council prove to us that only a week after his return he had to take to his bed, and for two months could not occupy his seat among the other councillors. "His Lordship fell ill of a dangerous malady,"
says a memoir of that time. "For the s.p.a.ce of a fortnight his death was expected, but G.o.d granted us the favour of bringing him to convalescence, and eventually to his former health."
M. de la Barre, on his arrival, desired to inform himself exactly of the condition of the colony. In a great a.s.sembly held at Quebec, on October 10th, 1682, he gathered all the men who occupied positions of consideration in the colony. Besides the governor, the bishop and the commissioner, there were noticed among others M. Dollier de Ca.s.son, the superior of the Seminary of St. Sulpice at Montreal, several Jesuit Fathers, MM. de Varennes, governor of Three Rivers, d"Ailleboust, de Brussy and Le Moyne. The information which M. de la Barre obtained from the a.s.sembly was far from rea.s.suring; incessantly stirred up by Governor Dongan"s genius for intrigue, the Iroquois were preparing to descend upon the little colony. If they had not already begun hostilities, it was because they wished first to ma.s.sacre the tribes allied with the French; already the Hurons, the Algonquins, the Conestogas, the Delawares and a portion of the Illinois had fallen under their blows. It was necessary to save from extermination the Ottawa and Illinois tribes.
Now, one might indeed raise a thousand robust men, accustomed to savage warfare, but, if they were used for an expedition, who would cultivate in their absence the lands of these brave men? A prompt reinforcement from the mother country became urgent, and M. de la Barre hastened to demand it.
The war had already begun. The Iroquois had seized two canoes, the property of La Salle, near Niagara; they had likewise attacked and plundered fourteen Frenchmen _en route_ to the Illinois with merchandise valued at sixteen thousand francs. It was known, besides, that the Cayugas and the Senecas were preparing to attack the French settlements the following summer. In spite of all, the expected help did not arrive.
One realizes the anguish to which the population must have been a prey when one reads the following letter from the Bishop of Quebec: "Sire, the Marquis de Seignelay will inform your Majesty of the war which the Iroquois have declared against your subjects of New France, and will explain the need of sending aid sufficient to destroy, if possible, this enemy, who has opposed for so many years the establishment of this colony.... Since it has pleased your Majesty to choose me for the government of this growing Church, I feel obliged, more than any one, to make its needs manifest to you. The paternal care which you have always had for us leaves me no room to doubt that you will give the necessary orders for the most prompt aid possible, without which this poor country would be exposed to a danger nigh unto ruin."
The expected reinforcements finally arrived; on November 9th, 1684, the whole population of Quebec, a.s.sembled at the harbour, received with joy three companies of soldiers, composed of fifty-two men each. The Bishop of Quebec did not fail to express to the king his personal obligation and the grat.i.tude of all: "The troops which your Majesty has sent to defend us against the Iroquois," he wrote to the king, "and the lands which you have granted us for the subsidiary church of the Lower Town, and the funds which you have allotted both to rebuild the cathedral spire and to aid in the maintenance of the priests, these are favours which oblige me to thank your Majesty, and make me hope that you will deign to continue your royal bounties to our Church and the whole colony."
M. de la Barre was thus finally able to set out on his expedition against the Iroquois. At the head of one hundred and thirty soldiers, seven hundred militia and two hundred and sixty Indians, he marched to Lake Ontario, where the Iroquois, intimidated, sent him a deputation.
The amba.s.sadors, who expected to see a brilliant army full of ardour, were astonished to find themselves in the presence of pale and emaciated soldiers, worn out more by sickness and privations of every kind than by fatigue. The governor, in fact, had lost ten or twelve days at Montreal; on the way the provisions had become spoiled and insufficient, hence the name of Famine Creek given to the place where he entered with his troops, above the Oswego River. At this sight the temper of the delegates changed, and their proposals showed it; they spoke with arrogance, and almost demanded peace; they undertook to indemnify the French merchants plundered by them on condition that the army should decamp on the morrow. Such weakness could not attract to M. de la Barre the affection of the colonists; the king relieved him from his functions, and appointed as his successor the Marquis de Denonville, a colonel of dragoons, whose valour seemed to promise the colony better days.
CHAPTER XIV
RESIGNATION OF MGR. DE LAVAL
The long and conscientious pastoral visit which he had just ended had proved to the indefatigable prelate that it would be extremely difficult to establish his parishes solidly. Instead of grouping themselves together, which would have given them the advantages of union both against the attacks of savages and for the circ.u.mstances of life in which man has need of the aid of his fellows, the colonists had built their dwellings at random, according to the inspiration of the moment, and sometimes at long distances from each other; thus there existed, as late as 1678, only twenty-five fixed livings, and it promised to be very difficult to found new ones. To give a pastor the direction of parishioners established within an enormous radius of his parish house, was to condemn his ministry in advance to inefficacy. To prove it, the Abbe Gosselin cites a striking example. Of the two missionaries who shared the southern sh.o.r.e, the one, M. Morel, ministered to the country between Berthier and Riviere du Loup; the other, M. Volant de Saint-Claude, from Berthier to Riviere du Chene, and each of them had only about sixty families scattered here and there. And how was one to expect that these poor farmers could maintain their pastor and build a church? Almost everywhere the chapels were of wood or clapboards, and thatched; not more than eight or nine centres of population could boast of possessing a stone church; many hamlets still lacked a chapel and imitated the Lower Town of Quebec, whose inhabitants attended service in a private house. As to priests" houses, they were a luxury that few villages could afford: the priest had to content himself with being sheltered by a respectable colonist.
During the few weeks when illness confined him to his bed, Laval had leisure to reflect on the difficulties of his task. He understood that his age and the infirmities which the Lord laid upon him would no longer permit him to bring to so arduous a work the necessary energy. "His humility," says Sister Juchereau, "persuaded him that another in his place would do more good than he, although he really did a great deal, because he sought only the glory of G.o.d and the welfare of his flock."
In consequence, he decided to go and carry in person his resignation to the king. But before embarking for France, with his accustomed prudence he set his affairs in order. He had one plan, especially, at heart, that of establishing according to the rules of the Church the chapter which had already existed _de facto_ for a long while. Canons are necessary to a bishopric; their duties are not merely decorative, for they a.s.sist the bishop in his episcopal office, form his natural council, replace him on certain occasions, govern the diocese from the death of its head until the deceased is replaced, and finally officiate in turn before the altars of the cathedral in order that prayer shall incessantly ascend from the diocese towards the Most High. The only obstacle to this creation until now had been the lack of resources, for the canonical union with the abbeys of Maubec and Lestrees was not yet an accomplished fact. Mgr. de Laval resolved to appeal to the unselfishness of the priests of the seminary, and he succeeded: they consented to fulfil without extra salary the duties of canons.
By an ordinance of November 6th, 1684, the Bishop of Quebec established a chapter composed of twelve canons and four chaplains. The former, among whom were five priests born in the colony, were M. Henri de Bernieres, priest of Quebec, who remained dean until his death in 1700; MM. Louis Ange de Maizerets, archdeacon, Charles Glandelet, theologist, Dudouyt, grand cantor, and Jean Gauthier de Brulon, confessor. The ceremony of installation took place with the greatest pomp, amid the boom of artillery and the joyful sound of bells and music; governor, intendant, councillors, officers and soldiers, inhabitants of the city and the environments, everybody wished to be present. It remained to give a const.i.tution to the new chapter. Mgr. de Laval had already busied himself with this for several months, and corresponded on this subject with M. Cheron, a clever lawyer of Paris. Accordingly, the const.i.tution which he submitted for the infant chapter on the very morrow of the ceremony was admired unreservedly and adopted without discussion.
Twenty-four hours afterwards he set sail accompanied by the good wishes of his priests, who, with anxious heart and tears in their eyes, followed him with straining gaze until the vessel disappeared below the horizon. Before his departure, he had, like a father who in his last hour divides his goods among his children, given his seminary a new proof of his attachment: he left it a sum of eight thousand francs for the building of the chapel.