Chapter IV: Part 4

At four o'clock on the day of the battle, after a furious cannonade on both sides, a trumpet sounded from the trenches, and an officer approached the fort with a summons to surrender. He brought also a paper containing the names of the captive French officers, though some of them were spelled in a way that defied recognition. Pouchot, feigning incredulity, sent an officer of his own to the English camp, who soon saw unanswerable proof of the disaster; for here, under a shelter of leaves and boughs near the tent of Johnson, sat Ligneris, severely wounded, with Aubry, Villiers, Montigny, Marin, and their companions in misfortune,--in all, sixteen officers, four cadets, and a surgeon.

Pouchot had now no choice but surrender. By the terms of the capitulation, the garrison were to be sent prisoners to New York, though honors of war were granted them in acknowledgment of their courageous conduct. There was a special stipulation that they should be protected from the Indians, of whom they stood in the greatest terror, lest the massacre of Fort William Henry should be avenged upon them. Johnson restrained his dangerous allies, and, though the fort was pillaged, no blood was shed.

The capture of Niagara was an important stroke. Thenceforth Detroit, Michillimackinac, the Illinois, and all the other French interior posts were severed from Canada and left in helpless isolation. The conquest of the whole interior became only a question of time.

MASSACRE OF THE DEVIL'S HOLE.

After the conquest of Canada, there was a general uprising of the Indian tribes, led by the famous Pontiac, against the British forts and settlements. In the war that followed, a remarkable incident took place a little way below Niagara Falls.

The carrying-place of Niagara formed an essential link in the chain of communication between the province of New York and the interior country. Men and military stores were conveyed in boats up the river, as far as the present site of Lewiston. Thence a portage road, several miles in length, passed along the banks of the stream, and terminated at Fort Schlosser, above the cataract. This road traversed a region whose sublime features have gained for it a world-wide renown. The River Niagara, a short distance below the cataract, assumes an aspect scarcely less remarkable than that stupendous scene itself. Its channel is formed by a vast ravine, whose sides, now bare and weather-stained, now shaggy with forest-trees, rise in cliffs of appalling height and steepness. Along this chasm pour all the waters of the lakes, heaving their furious surges with the power of an ocean and the rage of a mountain torrent. About three miles below the cataract, the precipices which form the eastern wall of the ravine are broken by an abyss of awful depth and blackness, bearing at the present day the name of the Devil's Hole. In its shallowest part, the precipice sinks sheer down to the depth of eighty feet, where it meets a chaotic mass of rocks, descending with an abrupt declivity to unseen depths below. Within the cold and damp recesses of the gulf, a host of forest-trees have rooted themselves; and, standing on the perilous brink, one may look down upon the mingled foliage of ash, poplar, and maple, while, above them all, the spruce and fir shoot their sharp and rigid spires upward into sunlight. The roar of the convulsed river swells heavily on the ear, and, far below, its headlong waters may be discerned careering in foam past the openings of the matted foliage.

On the thirteenth of September, 1763, a numerous train of wagons and pack horses proceeded from the lower landing to Fort Schlosser, and on the following morning set out on their return, guarded by an escort of twenty-four soldiers. They pursued their slow progress until they reached a point where the road passed along the brink of the Devil's Hole. The gulf yawned on their left, while on their right the road was skirted by low and densely wooded hills. Suddenly they were greeted by the blaze and clatter of a hundred rifles. Then followed the startled cries of men, and the bounding of maddened horses. At the next instant, a host of Indians broke screeching from the woods, and rifle-butt and tomahawk finished the bloody work. All was over in a moment. Horses leaped the precipice; men were driven shrieking into the abyss; teams and wagons went over, crashing to atoms among the rocks below. Tradition relates that the drummer boy of the detachment was caught, in his fall, among the branches of a tree, where he hung suspended by his drum-strap. Being but slightly injured, he disengaged himself, and, hiding in the recesses of the gulf, finally escaped. One of the teamsters also, who was wounded at the first fire, contrived to crawl into the woods, where he lay concealed till the Indians had left the place. Besides these two, the only survivor was Stedman, the conductor of the convoy, who, being well mounted, and seeing the whole party forced helplessly towards the precipice, wheeled his horse, and resolutely spurred through the crowd of Indians. One of them, it is said, seized his bridle; but he freed himself by a dexterous use of his knife, and plunged into the woods, untouched by the bullets which whistled about his head. Flying at full speed through the forest, he reached Fort Schlosser in safety.

The distant sound of the Indian rifles had been heard by a party of soldiers, who occupied a small fortified camp near the lower landing. Forming in haste, they advanced eagerly to the rescue. In anticipation of this movement, the Indians, who were nearly five hundred in number, had separated into two parties, one of which had stationed itself at the Devil's Hole, to waylay the convoy, while the other formed an ambuscade upon the road a mile nearer the landing-place. The soldiers, marching precipitately, and huddled in a close body, were suddenly assailed by a volley of rifles, which stretched half their number dead upon the road. Then, rushing from the forest, the Indians cut down the survivors with merciless ferocity. A small remnant only escaped the massacre, and fled to Fort Niagara with the tidings. Major Wilkins, who commanded at this post, lost no time in marching to the spot, with nearly the whole strength of his garrison. Not an Indian was to be found. At the two places of ambuscade, about seventy dead bodies were counted, naked, scalpless, and so horribly mangled that many of them could not be recognized. All the wagons had been broken to pieces, and such of the horses as were not driven over the precipice had been carried off, laden, doubtless, with the plunder. The ambuscade of the Devil's Hole has gained a traditionary immortality, adding fearful interest to a scene whose native horrors need no aid from the imagination.

MONTREAL.

THE BIRTH 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 mustache, 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 _noblesse_, 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. 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.

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 titles 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. 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_; 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 assert, 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.

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 God. He therefore set out for Paris, to find some means of accomplishing the task assigned 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 be 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. 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."

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

And he went at once to say mass 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 God."

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 God, 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.

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 Associates 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.

The island of Montreal belonged to Lauson, former president of the great company of the Hundred Associates; and his son had a monopoly of fishing in the St. Lawrence. Dauversiere and Fancamp, after much diplomacy, succeeded in persuading the elder Lauson to transfer his title to them; and, as there was a defect in it, they also obtained a grant of the island from the Hundred Associates, its original owners, who, however, reserved to themselves its western extremity as a site for a fort and storehouses. At the same time, the younger Lauson granted them a right of fishery within two leagues of the shores of the island, for which they were to make a yearly acknowledgment of ten pounds of fish. A confirmation of these grants was obtained from the King. Dauversiere and his companions were now _seigneurs_ of Montreal. They were empowered to appoint a governor, and to establish courts, from which there was to be an appeal to the Supreme Court of Quebec, supposing such to exist. They were excluded from the fur-trade, and forbidden to build castles or forts other than such as were necessary for defence against the Indians.

Their title assured, they matured their plan. First they would send out forty men to take possession of Montreal, intrench themselves, and raise crops. Then they would build a house for the priests, and two convents for the nuns. Meanwhile, Olier was toiling at Vaugirard, on the outskirts of Paris, to inaugurate the seminary of priests, and Dauversiere at La Fleche, to form the community of hospital nuns. How the school nuns were provided for we shall see hereafter. The colony, it will be observed, was for the convents, not the convents for the colony.

The Associates needed a soldier-governor to take charge of their forty men; and, directed as they supposed by Providence, they found one wholly to their mind. This was Paul de Chomedey, Sieur de Maisonneuve, a devout and valiant gentleman, who in long service among the heretics of Holland had kept his faith intact, and had held himself resolutely aloof from the license that surrounded him. He loved his profession of arms, and wished to consecrate his sword to the Church. Past all comparison, he is the manliest figure that appears in this group of zealots. The piety of the design, the miracles that inspired it, the adventure and the peril, all combined to charm him; and he eagerly embraced the enterprise. His father opposed his purpose; but he met him with a text of St. Mark, "There is no man that hath left house or brethren or sisters or father for my sake, but he shall receive an hundred-fold." On this the elder Maisonneuve, deceived by his own worldliness, imagined that the plan covered some hidden speculation, from which enormous profits were expected, and therefore withdrew his opposition.

Their scheme was ripening fast, when both Olier and Dauversiere were assailed by one of those revulsions of spirit, to which saints of the ecstatic school are naturally liable. Dauversiere, in particular, was a prey to the extremity of dejection, uncertainty, and misgiving. What had he, a family man, to do with ventures beyond sea? Was it not his first duty to support his wife and children? Could he not fulfil all his obligations as a Christian by reclaiming the wicked and relieving the poor at La Fleche? Plainly, he had doubts that his vocation was genuine. If we could raise the curtain of his domestic life, perhaps we should find him beset by wife and daughters, tearful and wrathful, inveighing against his folly, and imploring him to provide a support for them before squandering his money to plant a convent of nuns in a wilderness. How long his fit of dejection lasted does not appear; but at length he set himself again to his appointed work. Olier, too, emerging from the clouds and darkness, found faith once more, and again placed himself at the head of the great enterprise.

There was imperative need of more money; and Dauversiere, under judicious guidance, was active in obtaining it. This miserable victim of illusions had a squat, uncourtly figure, and was no proficient in the graces either of manners or of speech: hence his success in commending his objects to persons of rank and wealth is set down as one of the many miracles which attended the birth of Montreal. But zeal and earnestness are in themselves a power; and the ground had been well marked out and ploughed for him in advance. That attractive, though intricate, subject of study, the female mind, has always engaged the attention of priests, more especially in countries where as in France, women exert a strong social and political influence. The art of kindling the flames of zeal, and the more difficult art of directing and controlling them, have been themes of reflection the most diligent and profound. Accordingly we find that a large proportion of the money raised for this enterprise was contributed by devout ladies. Many of them became members of the Association of Montreal, which was eventually increased to about forty-five persons, chosen for their devotion and their wealth.

Olier and his associates had resolved, though not from any collapse of zeal, to postpone the establishment of the seminary and the college until after a settlement should be formed. The hospital, however, might, they thought, be begun at once; for blood and blows would be the assured portion of the first settlers. At least, a discreet woman ought to embark with the first colonists as their nurse and housekeeper. Scarcely was the need recognized when it was supplied.

Mademoiselle Jeanne Mance was born of an honorable family of Nogent-le-Roi, and in 1640 was thirty-four years of age. These Canadian heroines began their religious experiences early. Of Marie de l'Incarnation we read, that at the age of seven Christ appeared to her in a vision; and the biographer of Mademoiselle Mance assures us, with admiring gravity, that, at the same tender age, she bound herself to God by a vow of perpetual chastity. This singular infant in due time became a woman, of a delicate constitution, and manners graceful, yet dignified. Though an earnest devotee, she felt no vocation for the cloister; yet, while still "in the world," she led the life of a nun. The Jesuit _Relations_, and the example of Madame de la Peltrie, of whom she had heard, inoculated her with the Canadian enthusiasm, then so prevalent; and, under the pretence of visiting relatives, she made a journey to Paris, to take counsel of certain priests. Of one thing she was assured: the Divine will called her to Canada, but to what end she neither knew nor asked to know; for she abandoned herself as an atom to be borne to unknown destinies on the breath of God. At Paris, Father St. Jure, a Jesuit, assured her that her vocation to Canada was, past doubt, a call from Heaven; while Father Rapin, a Recollet, spread abroad the fame of her virtues, and introduced her to many ladies of rank, wealth, and zeal. Then, well supplied with money for any pious work to which she might be summoned, she journeyed to Rochelle, whence ships were to sail for New France. Thus far she had been kept in ignorance of the plan with regard to Montreal; but now Father La Place, a Jesuit, revealed it to her. On the day after her arrival at Rochelle, as she entered the Church of the Jesuits, she met Dauversiere coming out. "Then," says her biographer, "these two persons, who had never seen nor heard of each other, were enlightened supernaturally, whereby their most hidden thoughts were mutually made known, as had happened already with M. Olier and this same M. de la Dauversiere." A long conversation ensued between them; and the delights of this interview were never effaced from the mind of Mademoiselle Mance. "She used to speak of it like a seraph," writes one of her nuns, "and far better than many a learned doctor could have done."

She had found her destiny. The ocean, the wilderness, the solitude, the Iroquois,--nothing daunted her. She would go to Montreal with Maisonneuve and his forty men. Yet, when the vessel was about to sail, a new and sharp misgiving seized her. How could she, a woman, not yet bereft of youth or charms, live alone in the forest, among a troop of soldiers? Her scruples were relieved by two of the men, who, at the last moment, refused to embark without their wives,--and by a young woman, who, impelled by enthusiasm, escaped from her friends, and took passage, in spite of them, in one of the vessels.

All was ready; the ships set sail; but Olier, Dauversiere, and Fancamp remained at home, as did also the other Associates, with the exception of Maisonneuve and Mademoiselle Mance. In the following February, an impressive scene took place in the Church of Notre-Dame, at Paris. The Associates, at this time numbering about forty-five, with Olier at their head, assembled before the altar of the Virgin, and, by a solemn ceremonial, consecrated Montreal to the Holy Family. Henceforth it was to be called _Villemarie de Montreal_,--a sacred town, reared to the honor and under the patronage of Christ, St. Joseph, and the Virgin, to be typified by three persons on earth, founders respectively of the three destined communities,--Olier, Dauversiere, and a maiden of Troyes, Marguerite Bourgeoys: the seminary to be consecrated to Christ, the Hotel-Dieu to St. Joseph, and the college to the Virgin.

But we are anticipating a little; for it was several years as yet before Marguerite Bourgeoys took an active part in the work of Montreal. She was the daughter of a respectable tradesman, and was now twenty-two years of age. Her portrait has come down to us; and her face is a mirror of loyalty and womanly tenderness. Her qualities were those of good sense, conscientiousness, and a warm heart. She had known no miracles, ecstasies, or trances; and though afterwards, when her religious susceptibilities had reached a fuller development, a few such are recorded of her, yet even the Abbe Faillon, with the best intentions, can credit her with but a meagre allowance of these celestial favors. Though in the midst of visionaries, she distrusted the supernatural, and avowed her belief that, in His government of the world, God does not often set aside its ordinary laws. Her religion was of the affections, and was manifested in an absorbing devotion to duty. She had felt no vocation to the cloister, but had taken the vow of chastity, and was attached, as an _externe_, to the Sisters of the Congregation of Troyes, who were fevered with eagerness to go to Canada. Marguerite, however, was content to wait until there was a prospect that she could do good by going; and it was not till the year 1653, that, renouncing an inheritance, and giving all she had to the poor, she embarked for the savage scene of her labors. To this day, in crowded school-rooms of Montreal and Quebec, fit monuments of her unobtrusive virtue, her successors instruct the children of the poor, and embalm the pleasant memory of Marguerite Bourgeoys. In the martial figure of Maisonneuve, and the fair form of this gentle nun, we find the true heroes of Montreal.

Maisonneuve, with his forty men and four women, reached Quebec too late to ascend to Montreal that season. They encountered distrust, jealousy, and opposition. The agents of the Company of the Hundred Associates looked on them askance; and the Governor of Quebec, Montmagny, saw a rival governor in Maisonneuve. Every means was used to persuade the adventurers to abandon their project, and settle at Quebec. Montmagny called a council of the principal persons of his colony, who gave it as their opinion that the newcomers had better exchange Montreal for the Island of Orleans, where they would be in a position to give and receive succor; while, by persisting in their first design, they would expose themselves to destruction, and be of use to nobody. Maisonneuve, who was present, expressed his surprise that they should assume to direct his affairs. "I have not come here," he said, "to deliberate, but to act. It is my duty and my honor to found a colony at Montreal; and I would go, if every tree were an Iroquois!"

At Quebec there was little ability and no inclination to shelter the new colonists for the winter; and they would have fared ill, but for the generosity of M. Puiseaux, who lived not far distant, at a place called St. Michel. This devout and most hospitable person made room for them all in his rough, but capacious dwelling. Their neighbors were the hospital nuns, then living at the mission of Sillery, in a substantial, but comfortless house of stone; where, amidst destitution, sickness, and irrepressible disgust at the filth of the savages whom they had in charge, they were laboring day and night with devoted assiduity. Among the minor ills which beset them were the eccentricities of one of their lay sisters, crazed with religious enthusiasm, who had the care of their poultry and domestic animals, of which she was accustomed to inquire, one by one, if they loved God; when, not receiving an immediate answer in the affirmative, she would instantly put them to death, telling them that their impiety deserved no better fate.

Early in May, Maisonneuve and his followers embarked. They had gained an unexpected recruit during the winter, in the person of Madame de la Peltrie, foundress of the Ursulines of Quebec. The piety, the novelty, and the romance of their enterprise, all had their charms for the fair enthusiast; and an irresistible impulse--imputed by a slandering historian to the levity of her sex--urged her to share their fortunes. Her zeal was more admired by the Montrealists whom she joined than by the Ursulines whom she abandoned. She carried off all the furniture she had lent them, and left them in the utmost destitution. Nor did she remain quiet after reaching Montreal, but was presently seized with a longing to visit the Hurons, and preach the Faith in person to those benighted heathen. It needed all the eloquence of a Jesuit, lately returned from that most arduous mission, to convince her that the attempt would be as useless as rash.

It was the eighth of May when Maisonneuve and his followers embarked at St. Michel; and as the boats, deep-laden with men, arms, and stores, moved slowly on their way, the forest, with leaves just opening in the warmth of spring, lay on their right hand and on their left, in a flattering semblance of tranquillity and peace. But behind woody islets, in tangled thickets and damp ravines, and in the shade and stillness of the columned woods, lurked everywhere a danger and a terror.

On the seventeenth of May, 1642, Maisonneuve's little flotilla--a pinnace, a flat-bottomed craft moved by sails, and two row-boats--approached Montreal; and all on board raised in unison a hymn of praise. Montmagny was with them, to deliver the island, in behalf of the Company of the Hundred Associates, to Maisonneuve, representative of the Associates of Montreal. And here, too, was Father Vimont, Superior of the missions; for the Jesuits had been prudently invited to accept the spiritual charge of the young colony. On the following day, they glided along the green and solitary shores now thronged with the life of a busy city, and landed on the spot which Champlain, thirty-one years before, had chosen as the fit site of a settlement. It was a tongue or triangle of land, formed by the junction of a rivulet with the St. Lawrence, and known afterwards as Point Calliere. The rivulet was bordered by a meadow, and beyond rose the forest with its vanguard of scattered trees. Early spring flowers were blooming in the young grass, and birds of varied plumage flitted among the boughs.

Maisonneuve sprang ashore, and fell on his knees. His followers imitated his example; and all joined their voices in enthusiastic songs of thanksgiving. Tents, baggage, arms, and stores were landed. An altar was raised on a pleasant spot near at hand; and Mademoiselle Mance, with Madame de la Peltrie, aided by her servant, Charlotte Barre, decorated it with a taste which was the admiration of the beholders. Now all the company gathered before the shrine. Here stood Vimont, in the rich vestments of his office. Here were the two ladies, with their servant; Montmagny, no very willing spectator; and Maisonneuve, a warlike figure, erect and tall, his men clustering around him,--soldiers, sailors, artisans, and laborers,--all alike soldiers at need. They kneeled in reverent silence as the Host was raised aloft; and when the rite was over, the priest turned and addressed them:--

"You are a grain of mustard-seed, that shall rise and grow till its branches overshadow the earth. You are few, but your work is the work of God. His smile is on you, and your children shall fill the land."

The afternoon waned; the sun sank behind the western forest, and twilight came on. Fireflies were twinkling over the darkened meadow. They caught them, tied them with threads into shining festoons, and hung them before the altar, where the Host remained exposed. Then they pitched their tents, lighted their bivouac fires, stationed their guards, and lay down to rest. Such was the birth-night of Montreal.

Is this true history, or a romance of Christian chivalry? It is both.

A few years later there was another emigration to Montreal, of a character much like the first. The pious little colony led a struggling and precarious existence. Many of its inhabitants were killed by the Iroquois, and its escape from destruction was imputed to the intervention of the Holy Virgin. The place changed as years went on, and became a great centre of the fur trade, though still bearing strong marks of its pristine character. The institutions of religion and charity planted by its founders remain to this day, and the Seminary of St. Sulpice holds vast possessions in and around the city. During the war of 1755-1760, Montreal was a base of military operations. In the latter year three English armies advanced upon it from three different points, united before its walls, and forced Governor Vaudreuil to surrender all Canada to the British Crown.

QUEBEC.

INFANCY OF QUEBEC.

Champlain was the founder of this old capital of French Canada, whose existence began in 1608. In that year he built a cluster of fortified dwellings and storehouses, which he called "The Habitation of Quebec," and which stood on or near the site of the marketplace of the Lower Town.

The settlement made little progress for many years. A company of merchants held the monopoly of its fur-trade, by which alone it lived. It was half trading-factory, half mission. Its permanent inmates did not exceed fifty or sixty persons,--fur-traders, friars, and two or three wretched families, who had no inducement and little wish to labor. The fort is facetiously represented as having two old women for garrison, and a brace of hens for sentinels. All was discord and disorder. Champlain was the nominal commander; but the actual authority was with the merchants, who held, excepting the friars, nearly every one in their pay. Each was jealous of the other, but all were united in a common jealousy of Champlain. From a short-sighted view of self-interest, they sought to check the colonization which they were pledged to promote. The few families whom they brought over were forbidden to trade with the Indians, and compelled to sell the fruits of their labor to the agents of the company at a low, fixed price, receiving goods in return at an inordinate valuation. Some of the merchants were of Rouen, some of St. Malo; some were Catholics, some were Huguenots. Hence unceasing bickerings. All exercise of the Reformed Religion, on land or water, was prohibited within the limits of New France; but the Huguenots set the prohibition at nought, roaring their heretical psalmody with such vigor from their ships in the river, that the unhallowed strains polluted the ears of the Indians on shore. The merchants of Rochelle, who had refused to join the company, carried on a bold, illicit traffic along the borders of the St. Lawrence, eluding pursuit, or, if hard pressed, showing fight; and this was a source of perpetual irritation to the incensed monopolists.

Champlain, in his singularly trying position, displayed a mingled zeal and fortitude. He went every year to France, laboring for the interests of the colony. To throw open the trade to all competitors was a measure beyond the wisdom of the times; and he aimed only so to bind and regulate the monopoly as to make it subserve the generous purpose to which he had given himself. He had succeeded in binding the company of merchants with new and more stringent engagements; and, in the vain belief that these might not be wholly broken, he began to conceive fresh hopes for the colony. In this faith he embarked with his wife for Quebec in the spring of 1620; and, as the boat drew near the landing, the cannon welcomed her to the rock of her banishment. The buildings were falling to ruin; rain entered on all sides; the court-yard, says Champlain, was as squalid and dilapidated as a grange pillaged by soldiers. Madame de Champlain was still very young. If the Ursuline tradition is to be trusted, the Indians, amazed at her beauty and touched by her gentleness, would have worshipped her as a divinity. Her husband had married her at the age of twelve; when, to his horror, he presently discovered that she was infected with the heresies of her father, a disguised Huguenot. He addressed himself at once to her conversion, and his pious efforts were something more than successful. During the four years which she passed in Canada, her zeal, it is true, was chiefly exercised in admonishing Indian squaws and catechising their children; but, on her return to France, nothing would content her but to become a nun. Champlain refused; but, as she was childless, he at length consented to a virtual, though not formal, separation. After his death she gained her wish, became an Ursuline nun, founded a convent of that order at Meaux, and died with a reputation almost saintly.

A stranger visiting the fort of Quebec would have been astonished at its air of conventual decorum. Black Jesuits and scarfed officers mingled at Champlain's table. There was little conversation, but, in its place, histories and the lives of saints were read aloud, as in a monastic refectory. Prayers, masses, and confessions followed each other with an edifying regularity, and the bell of the adjacent chapel, built by Champlain, rang morning, noon, and night. Godless soldiers caught the infection, and whipped themselves in penance for their sins. Debauched artisans outdid each other in the fury of their contrition. Quebec was become a Mission. Indians gathered thither as of old, not from the baneful lure of brandy, for the traffic in it was no longer tolerated, but from the less pernicious attractions of gifts, kind words, and politic blandishments. To the vital principle of propagandism the commercial and the military character were subordinated; or, to speak more justly, trade, policy, and military power leaned on the missions as their main support, the grand instrument of their extension. The missions were to explore the interior; the missions were to win over the savage hordes at once to Heaven and to France.

Years passed. The mission of the Hurons was established, and here the indomitable Brebeuf, with a band worthy of him, toiled amid miseries and perils as fearful as ever shook the constancy of man; while Champlain at Quebec, in a life uneventful, yet harassing and laborious, was busied in the round of cares which his post involved.

Christmas day, 1635, was a dark day in the annals of New France. In a chamber of the fort, breathless and cold, lay the hardy frame which war, the wilderness, and the sea had buffeted so long in vain. After two months and a half of illness, Champlain, at the age of sixty-eight, was dead. His last cares were for his colony and the succor of its suffering families. Jesuits, officers, soldiers, traders, and the few settlers of Quebec followed his remains to the church; Le Jeune pronounced his eulogy, and the feeble community built a tomb to his honor.

The colony could ill spare him. For twenty-seven years he had labored hard and ceaselessly for its welfare, sacrificing fortune, repose, and domestic peace to a cause embraced with enthusiasm and pursued with intrepid persistency. His character belonged partly to the past, partly to the present. The _preux chevalier_, the crusader, the romance-loving explorer, the curious, knowledge-seeking traveller, the practical navigator, all claimed their share in him. His views, though far beyond those of the mean spirits around him, belonged to his age and his creed. He was less statesman than soldier. He leaned to the most direct and boldest policy, and one of his last acts was to petition Richelieu for men and munitions for repressing that standing menace to the colony, the Iroquois. His dauntless courage was matched by an unwearied patience, a patience proved by life-long vexations, and not wholly subdued even by the saintly follies of his wife. He is charged with credulity, from which few of his age were free, and which in all ages has been the foible of earnest and generous natures, too ardent to criticise, and too honorable to doubt the honor of others. Perhaps in his later years the heretic might like him more had the Jesuit liked him less. The adventurous explorer of Lake Huron, the bold invader of the Iroquois, befits but indifferently the monastic sobrieties of the fort of Quebec and his sombre environment of priests. Yet Champlain was no formalist, nor was his an empty zeal. A soldier from his youth, in an age of unbridled license, his life had answered to his maxims; and when a generation had passed after his visit to the Hurons, their elders remembered with astonishment the continence of the great French war-chief.

His books mark the man,--all for his theme and his purpose, nothing for himself. Crude in style, full of the superficial errors of carelessness and haste, rarely diffuse, often brief to a fault, they bear on every page the palpable impress of truth.

A MILITARY MISSION.

Quebec was without a governor. Who should succeed Champlain? and would his successor be found equally zealous for the Faith, and friendly to the mission? These doubts, as he himself tells us, agitated the mind of the Father Superior, Le Jeune; but they were happily set at rest, when, on a morning in June, he saw a ship anchoring in the basin below, and, hastening with his brethren to the landing-place, was there met by Charles Huault de Montmagny, a Knight of Malta, followed by a train of officers and gentlemen. As they all climbed the rock together, Montmagny saw a crucifix planted by the path. He instantly fell on his knees before it; and nobles, soldiers, sailors, and priests imitated his example. The Jesuits sang Te Deum at the church, and the cannon roared from the adjacent fort. Here the new governor was scarcely installed, when a Jesuit came in to ask if he would be godfather to an Indian about to be baptized. "Most gladly," replied the pious Montmagny. He repaired on the instant to the convert's hut, with a company of gayly apparelled gentlemen; and while the inmates stared in amazement at the scarlet and embroidery, he bestowed on the dying savage the name of Joseph, in honor of the spouse of the Virgin and the patron of New France. Three days after, he was told that a dead proselyte was to be buried, on which, leaving the lines of the new fortification he was tracing, he took in hand a torch, De Lisle, his lieutenant, took another, Repentigny and St. Jean, gentlemen of his suite, with a band of soldiers, followed, two priests bore the corpse, and thus all moved together in procession to the place of burial. The Jesuits were comforted. Champlain himself had not displayed a zeal so edifying.

A considerable reinforcement came out with Montmagny, and among the rest several men of birth and substance, with their families and dependants. "It was a sight to thank God for," exclaims Father Le Jeune, "to behold these delicate young ladies and these tender infants issuing from their wooden prison, like day from the shades of night." The Father, it will be remembered, had for some years past seen nothing but squaws, with pappooses swathed like mummies and strapped to a board.

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. 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. 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.

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.

Aside from the fur trade of the Company, the whole life of the colony was in missions, convents, religious schools, and hospitals. Here on the rock of Quebec were the appendages, useful and otherwise, of an old-established civilization. While as yet there were no inhabitants, and no immediate hope of any, there were institutions for the care of children, the sick, and the decrepit. All these were supported by a charity in most cases precarious. The Jesuits relied chiefly on the Company, who, by the terms of their patent, were obliged to maintain religious worship.

Quebec wore an aspect half military, half monastic. At sunrise and sunset, a squad of soldiers in the pay of the Company paraded in the fort; and, as in Champlain's time, the bells of the church rang morning, noon, and night. Confessions, masses, and penances were punctiliously observed; and, from the governor to the meanest laborer, the Jesuit watched and guided all. The social atmosphere of New England itself was not more suffocating. By day and by night, at home, at church, or at his daily work, the colonist lived under the eyes of busy and over-zealous priests. At times, the denizens of Quebec grew restless. In 1639, deputies were covertly sent to beg relief in France, and "to represent the hell in which the consciences of the colony were kept by the union of the temporal and spiritual authority in the same hands."

The very amusements of this pious community were acts of religion. Thus, on the fete-day of St. Joseph, the patron of New France, there was a show of fireworks to do him honor. In the forty volumes of the Jesuit _Relations_ there is but one pictorial illustration; and this represents the pyrotechnic contrivance in question, together with a figure of the Governor in the act of touching it off. But, what is more curious, a Catholic writer of the present day, the Abbe Faillon, in an elaborate and learned work, dilates at length on the details of the display; and this, too, with a gravity which evinces his conviction that squibs, rockets, blue-lights, and serpents are important instruments for the saving of souls. On May-Day of the same year, 1637, Montmagny planted before the church a May-pole surmounted by a triple crown, beneath which were three symbolical circles decorated with wreaths, and bearing severally the names, _Iesus_, _Maria_, _Ioseph;_ the soldiers drew up before it, and saluted it with a volley of musketry.

On the anniversary of the Dauphin's birth there was a dramatic performance, in which an unbeliever, speaking Algonquin for the profit of the Indians present, was hunted into Hell by fiends. Religious processions were frequent. In one of them, the Governor in a court dress and a baptized Indian in beaver-skins were joint supporters of the canopy which covered the Host. In another, six Indians led the van, arrayed each in a velvet coat of scarlet and gold sent them by the King. Then came other Indian converts, two and two; then the foundress of the Ursuline convent, with Indian children in French gowns; then all the Indian girls and women, dressed after their own way; then the priests; then the Governor; and finally the whole French population, male and female, except the artillery-men at the fort, who saluted with their cannon the cross and banner borne at the head of the procession. When all was over, the Governor and the Jesuits rewarded the Indians with a feast.

Now let the stranger enter the church of Notre-Dame de la Recouvrance, after vespers. It is full, to the very porch: officers in slouched hats and plumes, musketeers, pikemen, mechanics, and laborers. Here is Montmagny himself; Repentigny and Poterie, gentlemen of good birth; damsels of nurture ill fitted to the Canadian woods; and, mingled with these, the motionless Indians, wrapped to the throat in embroidered moose-hides. Le Jeune, not in priestly vestments, but in the common black dress of his Order, is before the altar; and on either side is a row of small red-skinned children listening with exemplary decorum, while, with a cheerful, smiling face, he teaches them to kneel, clasp their hands, and sign the cross. All the principal members of this zealous community are present, at once amused and edified at the grave deportment, and the prompt, shrill replies of the infant catechumens; while their parents in the crowd grin delight at the gifts of beads and trinkets with which Le Jeune rewards his most proficient pupils.

The methods of conversion were simple. The principal appeal was to fear. "You do good to your friends," said Le Jeune to an Algonquin chief, "and you burn your enemies. God does the same." And he painted Hell to the startled neophyte as a place where, when he was hungry, he would get nothing to eat but frogs and snakes, and, when thirsty, nothing to drink but flames. Pictures were found invaluable. "These holy representations," pursues the Father Superior, "are half the instruction that can be given to the Indians. I wanted some pictures of Hell and souls in perdition, and a few were sent us on paper; but they are too confused. The devils and the men are so mixed up, that one can make out nothing without particular attention. If three, four, or five devils were painted tormenting a soul with different punishments,--one applying fire, another serpents, another tearing him with pincers, and another holding him fast with a chain,--this would have a good effect, especially if everything were made distinct, and misery, rage, and desperation appeared plainly in his face."

The preparation of the convert for baptism was often very slight. A dying Algonquin, who, though meagre as a skeleton, had thrown himself, with a last effort of expiring ferocity, on an Iroquois prisoner, and torn off his ear with his teeth, was baptized almost immediately. In the case of converts in health there was far more preparation; yet these often apostatized. The various objects of instruction may all be included in one comprehensive word, submission,--an abdication of will and judgment in favor of the spiritual director, who was the interpreter and vicegerent of God.

MASSACHUSETTS ATTACKS QUEBEC.

Like Montreal, Quebec transformed itself in time lost much of its character of a mission, and became the seat of the colonial government. In short, it became secularized, though not completely so; for the priesthood still held an immense influence and disputed the mastery with the civil and military powers.