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Loyola, another of Xavier, and three images of the Virgin. Four cells opened from the refectory, the largest of which was eight feet square. In these lodged six priests, while two lay brothers found shelter in the garret. The house had been hastily built, eight years before, and now leaked in all parts. Such was the Residence of Notre-Dame des Anges. Here was nourished the germ of a vast enterprise, and this was the cradle of the great mission of New France."

Of the six Jesuits gathered in the refectory for the evening meal, one was conspicuous among the rest, - a tall, strong man, with features that seemed carved by Nature for a soldier, but which the mental habits of years had stamped with the visible impress of the priesthood. This was Jean de Brébeuf, descendant of a noble family of Normandy, and one of the ablest and most devoted zealots whose names stand on the missionary rolls of his Order. His companions were Masse, Daniel, Davost, De Nouë, and the Father Superior, Le Jeune. Masse was the same priest who had been the companion of Father Biard in the abortive mission of Acadia.2 By reason

1 The above particulars are gathered from the Relations of 1626 (Lalemant), and 1632, 1633, 1634, 1635 (Le Jeune), but chiefly from a long letter of the Father Superior to the Provincial of the Jesuits at Paris, containing a curiously minute report of the state of the mission. It was sent from Quebec by the returning ships in the summer of 1634, and will be found in Carayon, Première Mission des Jésuites au Canada, 122. The original is in the archives of the Order at Rome.

? See “Pioneers of France in the New World."

93

1634.)

THE JESUITS. of his useful qualities, Le Jeune nicknamed him “le Père Utile.” At present, his special function was the care of the pigs and cows, which he kept in the enclosure around the buildings, lest they should ravage the neighboring fields of rye, barley, wheat, and maize.' De Nouë had charge of the eight or ten workmen employed by the mission, who gave him at times no little trouble by their repinings and complaints. They were forced to hear mass every morning and prayers every evening, besides an exhortation on Sunday. Some of them were for returning home, while two or three, of a different complexion, wished to be Jesuits themselves. The Fathers, in their intervals of leisure, worked with their men, spade in hand. For the rest, they were busied in preaching, singing vespers, saying mass and hearing confessions at the fort of Quebec, catechising a few Indians, and striving to master the enormous difficulties of the Huron and Algonquin languages.

Well might Father Le Jeune write to his Superior, “The harvest is plentiful, and the laborers few.” These men aimed at the conversion of a continent. From their hovel on the St. Charles, they surveyed a field of labor whose vastness might tire the wings of thought itself, — a scene repellent and appalling, darkened with omens of peril and woe. They were an advance-guard of the great army of Loyola, strong in a discipline that controlled not alone the body and the will, but the intellect, the heart, the soul, and the inmost consciousness. The lives of these early Canadian Jesuits attest the earnestness of their faith and the intensity of their zeal; but it was a zeal bridled, curbed, and ruled by a guiding hand. Their marvellous training in equal measure kindled enthusiasm and controlled it, roused into action a mighty power, and made it as subservient as those great material forces which modern science has learned to awaken and to govern. They were drilled to a factitious humility, prone to find utterance in expressions of self-depreciation and self-scorn, which one may often judge unwisely, when he condemns them as insincere. They were devoted believers, not only in the fundamental dogmas of Rome, but in those lesser matters of faith which heresy despises as idle and puerile superstitions. One great aim engrossed their lives. “For the greater glory of God” ad majorem Dei gloriam — they would act or wait, dare, suffer, or die, yet all in unquestioning subjection to the authority of the Superiors, in whom they recognized the agents of Divine authority itself.

1 “Le P. Masse, que je nomme quelquefois en riant le Père Utile, est bien cognu de V. R. Il a soin des choses domestiques et du bestail que nous avons, en quoy il a très-bien reussy.” Lettre du P. Paul de Jeune au R. P. Provincial, in Carayon, 122. Le Jeune does not fail to send an inventory of the “bestail” to his Superior, namely: "Deux grosses truies qui nourissent chacune quatre petits cochons, deux vaches, deux petites genisses, et un petit taureau.”

2 The methodical Le Jeune sets down the causes of their discon. tent under six different heads, each dnly numbered. Thus:

“10. C'est le naturel des artisans ile se plaindre et de gronder.” “20. La diversité des gages les fait inurmurer,” etc.

CHAPTER II.

LOYOLA AND THE JESUITS.

CONVERSION OF LOYOLA. — FOUNDATION OF THE Society OP

JESUS. - PREPARATION OF THE NOVICE. — CHARACTERISTICS OF THE ORDER. — THE CANADIAN JESUITS.

. It was an evil day for new-born Protestantism when a French artilleryman fired the shot that struck down Ignatius Loyola in the breach of Pampeluna. A proud noble, an aspiring soldier, a graceful courtier, an ardent and daring gallant was metamorphosed by that stroke into the zealot whose brain engendered and brought forth the mighty Society of Jesus.“ His story is a familiar one, — how, in the solitude of his sick-room, a change came over him, upheaving, like an earthquake, all the forces of his nature; how, in the cave of Manresa, the mysteries of Heaven were revealed to him; how he passed from agonies to transports, from transports to the calm of a determined purpose. The soldier gave himself to a new warfare. In the forge of his great intellect, heated, but not disturbed by the intense fires of his zeal, was wrought the prodigious enginery whose power has been felt to the uttermost confines of the world.

Loyola's training had been in courts and camps, of books he knew little or nothing. He had lived in the unquestioning faith of one born and bred in the very focus of Romanism; and thus, at the age of about thirty, his conversion found him. It was a change of life and purpose, not of belief. He presumed not to inquire into the doctrines of the Church. It was for him to enforce those doctrines; and to this end he turned all the faculties of his potent intellect, and all his deep knowledge of mankind. He did not aim to build up barren communities of secluded monks, aspiring to heaven through prayer, penance, and meditation, but to subdue the world to the dominion of the dogmas which had subdued him; to organize and discipline a mighty host, controlled by one purpose and one mind, fired by a quenchless zeal or nerved by a fixed resolve, yet impelled, restrained, and directed by a single master hand. The Jesuit is no dreamer: he is emphatically a man of action; action is the end of his existence.

It was an arduous problem which Loyola undertook to solve, – to rob a man of volition, yet to preserve in him, nay, to stimulate, those energies which would make him the most efficient instrument of a great design. To this end the Jesuit novitiate and the constitutions of the Order are directed. The enthusiasm of the novice is urged to its intensest pitch; then, in the name of religion, he is summoned to the utter abnegation of intellect and will in favor of the Superior, in whom he is commanded to recog

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