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prompt and vehement response from the breast of Madame de la Peltrie. Thenceforth she thought of nothing but Canada. In the midst of her zeal, a fever seized her. The physicians despaired; but at the height of the disease the patient made a vow to St. Joseph, that, should God restore her to health, she would build a house in honor of Him in Canada, and give her life and her wealth to the instruction of Indian girls. On the following morning, say her biographers, the fever had left her.

Meanwhile her relatives, or those of her husband, had confirmed her pious purposes by attempting to thwart them. They pronoụnced her a romantic visionary, incompetent to the charge of her property. Her father, too, whose fondness for her increased with his advancing age, entreated her to remain with him while he lived, and to defer the execution of her plans till he should be laid in his grave. From entreaties he passed to commands, and at length threatened to disinherit her if she persisted. The virtue of obedience, for which she is extolled by her clerical biographers, however abundantly exhibited in respect to those who held charge of her conscience, was singularly wanting towards the parent who in the way of Nature had the best claim to its exercise; and Madame de la Peltrie was more than ever resolved to go to Canada. Her father, on his part, was urgent that she should marry again. On this she took counsel of a Jesuit,who, “having seriously reflected

1 “Partagée ainsi entre l'amour filial et la religion, en proie aux plus poignantes angoisses, elle s'adressa à un religieux de la Com.

1638.]

A SHAM MARRIAGE.

263

before God,” suggested a device, which to the heretical mind is a little startling, but which commended itself to Madame de la Peltrie as fitted at once to soothe the troubled spirit of her father, and to save her from the sin involved in the abandonment of her pious designs.

Among her acquaintance was M. de Bernières, a gentleman of high rank, great wealth, and zealous devotion. She wrote to him, explained the situation, and requested him to feign a marriage with her. His sense of honor recoiled: moreover, in the fulness of his zeal, he had made a vow of chastity, and an apparent breach of it would cause scandal. He consulted his spiritual director and a few intimate friends. All agreed that the glory of God was concerned, and that it behooved him to accept the somewhat singular overtures of the young widow, and request her hand from her father. M. de Chauvigny, who greatly esteemed Bernières, was delighted; and his delight was raised to transport at the dutiful and modest acquiescence of his daughter.2 A betrothal

pagnie de Jésus, dont elle connaissait la prudence consommée, et le supplia de l'éclairer de ses lumières. Ce religieux, après y avoir sérieusement réfléchi devant Dieu, lui répondit qu'il croyait avoir trouvé un moyen de tout concilier." - Casgrain, Vie de Marie de l'Incarnation, 243.

1 Enfin après avoir longtemps imploré les lumières du ciel, il remit toute l'affaire entre les mains de son directeur et de quelques amis intimes. Tous, d'un commun accord, lui déclarèrent que la gloire de Dieu y était intéressée, et qu'il devait accepter.” Ibid., 244.

2 “The prudent young widow answered him with much respect The above is from a letter of Marie de l’Incarnation, translated by Mother St. Thomas, of the Ursuline convent of Quebec, in her Life of Madame de la Peltrie, 41. Compare Les Ursulines de Québec, 10, and the “Notice Biographique" in the same volume.

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took place; all was harmony, and for a time no more was said of disinheriting Madame de la Peltrie, or putting her in wardship.

Bernières's scruples returned. Divided between honor and conscience, he postponed the marriage, until at length M. de Chauvigny conceived misgivings, and again began to speak of disinheriting his daughter unless the engagement was fulfilled. Bernières yielded, and went with Madame de la Peltrie to consult “the most eminent divines."? A sham marriage took place, and she and her accomplice appeared in public as man and wife. Her relatives, however, had already renewed their attempts to deprive her of the control of her property. A suit, of what nature does not appear, had been decided against her at Caen, and she had appealed to the Parliament of Normandy. Her lawyers were in despair; but, as her biographer justly observes, “the saints have resources which others have not.” A and modesty, that, as she knew M. de Bernières to be a favorite with him, she also preferred him to all others.”

1 “Our virtuous widow did not lose courage. As she had given her confidence to M. de Bernières, she informed him of all that passed, while she flattered her father each day, telling him that this nobleman was too honorable to fail in keeping his word.” — St. Thomas, Life of Madame de la Peltrie, 42.

2 “He [Bernières) went to stay at the house of a mutual friend, where they had frequent opportunities of seeing each other, and consulting the most eminent divines on the means of effecting this pretended marriage.” Ibid., 43.

1639.]

DEATH OF M. DE CHAUVIGNY.

265

vow to St. Joseph secured his intercession and gained her case. Another thought now filled her with agitation. Her plans were laid, and the time of action drew near. How could she endure the distress of her father, when he learned that she had deluded him with a false marriage, and that she and all that was hers were bound for the wilderness of Canada ? Happily for him, he fell ill, and died in ignorance of the deceit that had been practised upon him. 1

Whatever may be thought of the quality of Madame de la Peltrie's devotion, there can be no reasonable doubt of its sincerity or its ardor; and yet one can hardly fail to see in her the signs of that restless longing for éclat, which with some women

1 It will be of interest to observe the view taken of this pretended marriage by Madame de la Peltrie's Catholic biographers. Charlevoix tells the story without comment, but with apparent approval. Sainte-Foi, in his Premières Ursulines de France, says, that, as God had taken her under His guidance, we should not venture to criticise her. Casgrain, in his Vie de Marie de l'Incarnation, p. 247, remarks :

“Une telle conduite peut encore aujourd'hui paraître étrange à bien des personnes; mais outre que l'avenir fit bien voir que c'était une inspiration du ciel, nous pouvons répondre, avec un savant et pieux auteur, que nous ne devons point juger ceux que Dieu se charge lui-même de conduire.”

Mother St. Thomas highly approves the proceeding, and says:

“Thus ended the pretended engagement of this virtuous lady and gentleman, which caused, at the time, so much inquiry and excitement among the nobility in France, and which, after a lapse of two hundred years, cannot fail exciting feelings of admiration in the heart of every virtuous woman!”

Surprising as it may appear, the book from which the above is taken was written a few years since, in so-called English, for the instruction of the pupils in the Ursuline Convent at Quebec.

is a ruling passion. When, in company with Bernières, she passed from Alençon to Tours, and from Tours to Paris, an object of attention to nuns, priests, and prelates, — when the Queen herself summoned her to an interview, — it may be that the profound contentment of soul ascribed to her had its origin in sources not exclusively of the spirit. At Tours, she repaired to the Ursuline convent. The Superior and all the nuns met her at the entrance of the cloister, and, separating into two rows as she appeared, sang the Veni Creator, while the bell of the monastery sounded its loudest peal. Then they led her in triumph to their church, sang Te Deum, and, while the honored guest knelt before the altar, all the sisterhood knelt around her in a semicircle. Their hearts beat high within them. That day they were to know who of their number were chosen for the new convent of Quebec, of which Madame de la Peltrie was to be the foundress; and when their de. votions were over, they flung themselves at her feet, each begging with tears that the lot might fall on her. Aloof from this throng of enthusiastic suppliants stood a young nun, Marie de St. Bernard, too timid and too modest to ask the boon for which her fervent heart was longing. It was granted without asking. This delicate girl was chosen, and chosen wisely."

i Casgrain, Vie de Marie de l'Incarnation, 271–273. There is a long account of Marie de St. Bernard, by Ragueneau, in the Relation of 1652. Here it is said that she showed an unaccountable indifference as to whether she went to Canada or not, which, how ever, was followed by an ardent desire to go.

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