CHAPTER THE TENTH.

RELIGIOUS ESTABLISHMENTS-ANCIENT AND

MODERN.

THE totally different policy observed by the English and French Governments, as to the religious establishment of their Colonies in North America, although easily assigned to the opposite motive of each, presents, at the present day, a very interesting contrast. The English Colonies,-founded by zealous Dissenters, or by persons who conceived that all established forms of religion savoured of tyranny and oppression-soon received the most judicious encouragement from the Parent State, and obtained advantageous charters from the Crown. They entered with spirit into commercial enterprises, and made rapid advances to riches, prosperity, and power. The French, on the other hand, were established by men of a different stamp, attached to the forms of their ancient religion-who sought to enhance their own reputation, and to extend the glory and power of their country, by penetrating among the savage tribes-by converting them to their own faith-by rigidly excluding what they considered the contamination of calvinistic doctrines-and by sending among them Missionaries, in order to establish a religious dominion over them. Actuated by these powerful

incentives, they commenced by keeping good faith with the savages,-they cultivated their friendship, and took part in their enmities as good and trusty allies. Thus they soon acquired over the Indian mind an influence far more extensive than any other European nation. But the result of this conduct was not politically successful, as regarded the advance of the Colony. By far too great a portion of toil, of zeal, and of authority seems from the first to have been directed to the Indian tribes, if we may judge from the result of an amiable, though, perhaps, mistaken policy. The subserviency of their colonial system, and even of commerce itself, to the propagation of the religion of the state is apparent throughout the early history of this Colony, and hence its tardy progress under the French Government; and its present inferiority, as to riches and population, to the English colonies planted about the same period.

Whatever neglect, however, the temporal affairs of New France might have experienced, before it was taken under the protection of the Royal Government in 1663-it is clear that nothing had been left unattempted from the earliest times, to provide for the spiritual welfare of the settlers, and for the instruction of the neophytes among the savages. As early as 1614, on the formation of a new and more extensive company of merchants trading to New France, CHAMPLAIN had the devotion to introduce, and sufficient interest to obtain the passing of a clause in the articles, by which they engaged to defray the expenses of four ecclesiastics, who were to be sent out for the important object of spreading the true religion among the natives. The views of the pious founder of QUEBEC are thus explained: " Seeing that we had no Priests, we obtained some through the interference

of the Sieur Houel, who had a peculiar affection towards this holy design, and who told me that the Récollet Fathers would be proper for this purpose, both to reside in our habitation, and to convert the infidels. I agreed in this opinion, they being void of ambition, and conforming altogether to the rule of St. Francis. I spoke of it to My Lord, the Prince, who entered into my views; and the company offered of their own accord to support them, until they could obtain a Seminary, which they hoped to do, by means of the charitable donations, that might be bestowed upon them for the care and instruction of youth." CHAMPLAIN accordingly sailed from Honfleur on the 24th April, 1615, with four Récollet Fathers; and after a favorable passage, without meeting ice or any other impediment, they reached Tadoussac on the 25th May, where they returned thanks for their safe arrival.

The first establishment of the religious communities of QUEBEC, has a peculiar interest; and it is difficult to determine which is more worthy of admiration, the liberality of the design on the part of the founders, or the devotedness and fearlessness displayed by those appointed for its execution. The early history of Canada teems, indeed, with instances of the purest religious fortitude, zeal, and heroism-of young and delicate females, relinquishing the comforts of civilisation to perform the most menial offices towards the sick -to dispense at once the blessings of medical aid to the body, and of religious instruction to the soul of the benighted and wondering savage. They must have been upheld by a strong sense of duty-an overpowering conviction of the utility of their purposes,-a full persuasion of their efficacy, both towards their own eternal salvation, and that of

their newly converted flock. But for such impressions, it would have been beyond human nature to make the sacrifices which the Hopitalières made, in taking up their residence in New France. Without detracting from the calm and philosophic demeanor of religion at the present day, it is doubtful whether any pious persons could be found willing to undergo the fatigues, uncertainty and personal danger, experienced by the first missionaries of both sexes in New France. Regardless of climate, to whose horrors they were entirely unaccustomed-of penury and famine of danger to the person-of death, and martyrdom itself-they pressed onward to the goal to which their religious course was directed-and sustained by something more than human fortitude-by divine patience they succeeded at length in establishing on a firm foundation the altars, and the faith of their country and their God! For ambition's sake, for lucre, for fame-men have braved danger in a hundred fights, until the world by common consent has elevated the successful tyrant to the rank of a hero among his fellows-but to incur the horrors of savage life, the risk of torture and even death-in a word, the agonizing suspense and constant anxieties of a missionary, for no other reward than that of self approbation, and with no other support than that of religion-requires courage and devotion of a far higher order, and merits glory of the most enduring character. The labors and privations of the first religious communities, who established themselves even within the walls of QUEBEC, were many-their paths were dark, dreary and intricate; but the bright star of enthusiasm, like the clew of Ariadne, carried them along-they felt that if one glimpse of the sacred light they bore could be brought to dawn upon the

benighted souls of those they wished to save, their zeal would be amply rewarded, and their labor forgotten.

THE RECOLLET CHURCH.

It has been stated that the first ecclesiastics who ventured to the unknown regions of New France were Récollets, brought out by Champlain, in 1615. They were four in number, the SUPERIOR of the Mission, and Fathers JOSEPH LE CARON, JEAN D'OLBEAU, and PACIFIQUE DUPLESSIS. Father Joseph is stated by Charlevoix to have accompanied CHAMPLAIN when he wintered in the Huron country, in 1616; and having acquired some knowledge of the language, he even at his first visit observed their haunts, and fixed in his own mind the proper station for evangelical missions. In the following year, the alliance between CHAMPLAIN and the HURONS would have been for ever interrupted, but for the skill and penetration of Father Pacifique Duplessis. The HURONS had murdered two Frenchmen, and fearing the vengeance of CHAMPLAIN, some evil disposed chief suggested a dreadful method of escaping it, by the extermination of the whole French settlement. To this treacherous proposal there were found but few listeners: one of whom, afterwards, in a fit of remorse revealed the plot to Father Pacifique. By dint of his persuasions and influence they were induced to renounce their sanguinary intention; and CHAMPLAIN, having been informed of the whole proceeding, accepted the mediation of the Récollet, and adopted a middle course between European and Indian ideas of justice. The unlucky affair was thus compromised: one of the