Montreal, 1535-1914. Vol. 1. Under the French Régime, 1535-1760

1708, August 25th, and 1710, 1712, January 12, 1713, record foundations for masses in perpetuity by Mlle. Jeanne LeBer, Mme. Jeanne Dumouchel, Pierre Biron, merchant, the latter's husband, and M. François de Belmont and M. and Mme. Pierre Biron respectively. Such donations occur regularly in after years.

In 1713 the organist, M. Dubrisson, was given on May 1st, 100 livres salary for a year.

1720, July 20th, there was a meeting on the subject of the tower again and the construction of a portail, or entrance façade.

1720, August 4th, there is recorded a deliberation for the construction of a belfry, capable of housing four bells, the whole in cut stone, with "une flèche de charpentier couverte d'ardoise," and 375 livres were given by the citizens to the effect.

1722, June 4th, at a meeting of the church wardens it is determined that the belfry cannot be placed in front of the church but on the southeast, and that one shall be made to the right of the portail similar to the first one. This was approved by the citizens on June 21st.

1722, June 24th, there is a change of opinion recorded. At a meeting of wardens and citizens it was resolved that the belfry should not be continued on the southeast corner, but on the northwest. This regulation was never afterwards changed.

1723, February 24th, a contract for masonry was made with one Jourdain for the construction of a belfry.

1723, June 27th, Nicholas Bourdeau is named the second bedel in place of the late Quenneville, first bedel, with 150 livres salary; he is to furnish besom brushes, water for the blessed waters at Easter and Pentecost, to clear away the spider webs, to make visits every evening around the church, to close the door well and finally to do all that the late Quenneville did; he is to see after the payment of bench dues under the Marguilliers, to sweep the church, to take care to close the doors well morning and evening, to sound the "Angelus" and ring the bells in times of thunder storms.

1725, May 1st, the benches in the rood loft are to be let for hire, ten livres for the first row, those four behind, one livre less in proportion for each until the last; moreover, ten livres are to be charged for their making. On the same day a capot and vest of Kazamet, valued at forty-five livres, was to be given to the organist, Caron, each year.

1725, June 10th, the tower is commenced, but as the rain and bad weather are damaging it and funds are low for affairs, a loan of money is to be obtained.

1728, May 1st, a Sieur Pierre Latour, a founder, engages to make a bell for the parish of the weight of 1,200 pounds, or thereabouts, the "fabrique" furnishing him the materials and paying him besides 400 livres in addition to his salary of fifteen francs a month until the work is finished.

1730, September 8th, the same engages to make another bell on similar terms.

1731, January 14th, it is agreed that there shall be a canvass for the building of St. Amable Chapel.

1734, February 14th, a chapel to St. Anne parallel to that of St. Amable is determined, upon the ground chosen for burial purposes.

1734, March 14th, it is agreed that the Chapel of St. Anne shall extend from the apse of the St. Joseph Chapel to the tower which serves as a belfry, that it shall have three casements similar to those of the tower and of the same height, a doorway below four feet long, the window sashes glazed and fixed with iron fittings, with timber work, covering and vault following the plan given by Sieur Anger; that it shall have a cellar of the length and breadth of the chapel, dug eight feet below with a stone vaulting, with an opening to pass the bodies to be buried there, and to be whitewashed above; that the excavation shall be transported to the "new cemetery" or the Hôtel Dieu Cemetery, as the second burial place was sometimes called.

1739, February 15th, there shall be a chapel joining the church of this parish on the cemetery side when the Chapel of St. Amable is built, following the plan and arrangement made with Sieur Labrosse. December 27th, Périnault dit le Marche, the organist, is given the sum of thirty livres annually.

1742, April 29th, an agreement is made with Dominique Janson de la Palme for the windows of the church in consideration of 100 francs for each window.

1743, June 30th, the nomination occurs of Pierre Compe, second bedel, in place of the defunct Mongineau, chief bedel, without other salaries and perquisites. December 27th, the sacristy is to be lengthened.

1751, May 1st, a "suisse," or head porter, shall be appointed for the guardianship of the church.

1755, September 28th, an indication of war alarms is seen in the authorization of M. Thomas Dufy Desaulniers to have brought over from France the tapestry hangings for the reposoire for Holy Thursday, but if war is declared he is not to have them come.

For the year 1757 the parish church, commenced in 1672, being found too small, a larger one was thought of and the principal citizens, in view of building a church of 300 feet in length, agreed among themselves to buy certain lands (afterwards bought in 1823).

It was agreed on January 30, 1757, at a meeting of the church wardens, that a suitable place for the church would be the Place d'Armes, and that it would be necessary to buy another place for the Place d'Armes; [189] that opposite the Jesuit residence there were several pieces of land belonging to private individuals, among others a plot of about sixty feet frontage and eighty feet in depth belonging to Mlle. Demuy. The Place d'Armes then commenced in the middle of what was afterwards St. James Street and occupied the site on which the Bank of Montreal and the Royal Trust buildings stand in 1914. The war interrupted their building projects till 1823. The intervening poverty caused by their losses and the departure of many of their rich parishioners was a cause of the delay.

CHAPTER XXXVII

At various points in this story there has been indicated the first beginnings of the educational system of Montreal under the French régime. We may now present a short résumé of the various systems in vogue from 1657 to 1760. We have seen that the education began with Marguerite Bourgeoys in a very humble way, such as was needed in a community composed mainly of the children of labourers, mechanics and soldiers; for there were few of the bourgeois class, and less of the gentry. Many there were of the first colonists who could not read or write, a fact not to be wondered at, from those who came from small provincial towns or country places in the days when the three R's were rare. Yet they were not ignorant or unpolished, for great care was taken in their choice. It must, also, be fairly conceded from an examination of their signatures that a good number could read, write and count. [190] Even their French accent was not barbarous. It seems to have preserved a singular purity, although naturally marked with an admixture of the patois of Normandy, and of the northern districts of Maine and Poitou. Yet a surprising democratic uniformity seems to have arisen in their speech which struck Talon in 1667, as it did also subsequent serious writers such as Leclerc, Charlevoix and la Potherie. A similar uniformity in speaking English among Canadians of diverse national origins is noticed by those coming from England today.

Although some attempt at teaching had been made as early as 1616 at Three Rivers by the Recollect lay brother, Pacifique Duplessis, and at Tadoussac by Father Joseph Le Caron about the same time, the first regular school in the colony was opened in Quebec, in 1635, by the inhabitants, who built a schoolhouse near the fort, under the auspices of the Jesuits, Lejeune, Lalemant and de Quen. The latter was replaced in 1637 by Davost. We mention these since all but Lalemant later served the Montreal Mission. In 1635 the Jesuits established their college at Quebec for primary instruction in the first instance to young French and Indian children. This was the origin of the "petites écoles" of Canada. Later, Latin, grammar, mathematics, rhetoric and philosophy were added to the college course.[191]

SCHOOL FOR GIRLS

School was not begun in Montreal till 1657, when the first schoolmistress, Marguerite Bourgeoys, assisted by Sœur Pacaud, opened her school in a stable given by M. de Maisonneuve. Till that date there had been no children of school age, and Marguerite had remained four years after her arrival in charge of the governor's domestic affairs, waiting to fulfill the mission of teaching she had come upon. The first school certainly was a mixed one of boys and girls. Later, the Sulpicians taught the boys about 1661 at the earliest date. In the autumn of 1658 she went to France to obtain other teachers, and in the meantime handed over her work to two of the "Hospitalières de Québec" sisters, de la Nativité and St. Paul, who came to take charge of the hospital during the absence of Jeanne Mance, who was accompanied by Marguerite Bourgeoys. The three new workers for the schools of Montreal were Sisters Chatel, Crolo and Raisin. On May 21, 1669, permission was given by Bishop Laval to the teachers to instruct children throughout his diocese. The beginning of the Congregation of Notre Dame as a teaching order now must be noticed. In 1670 the foundress visited France again and obtained letters patent for her congregation from the king, dated May, 1671, and registered at the parliament on June 24th following. It was not till August 6, 1676, that Laval formally approved of the congregation. On June 24th following the sisters of the mother house accepted the rules drawn up for them by Bishop de St. Vallier and on August 4th following the missionary sisters, established at the Island of Orleans and of Château Richer, accepted the same community rules.

A regulation of 1686 to the missionary sisters states that "Although the sisters ought to teach the children gratuitously, they may, however, take twenty sols a year from them to furnish the Latin and French books necessary, for which they shall pay each year on entrance. The children shall furnish, also, the wood to maintain the school fires. The origin of boarding schools may be traced to the same date, for in consideration of their great poverty the sisters could take pensionnaires if they could find suitable accommodations which would give them a more easy means of livelihood." Mgr. de Laval wrote in 1676 that the sisters were teaching in Montreal and other places. Faillon interprets this as including the parishes of Champlain and Batiscan. The house at Champlain was burned in 1676. The school of Pointe aux Trembles was established about 1693. Lachine had its school about 1680, the Ile d'Orleans, in 1685.

Another form of education undertaken was through the formation of the "congregation of extern girls" beyond school age, who met on Sundays for religious instruction. In 1686 on the occasion of a visit to Montreal of Bishop de St. Vallier the sisters were then teaching more than twenty older girls in domestic arts, to enable them to earn their living in service. This may be accounted the origin of the "écoles ménagères" or schools of domestic economy. In this same year the governor of New France, Denonville, recommended to the minister in France that the sisters could commence some manufactures "if you would have the goodness to make them some subsidy."

The origin of the normal school for girls may be traced to the novitiate which was now preparing future teachers for Montreal and the rural districts of the province. To aid the community in their work, Bishop de St. Vallier gave a perpetual grant on September 7, 1693, of 600 livres of France, or 800 of this country, to aid the communities to furnish teachers in the other parishes. This was followed by additional grants. In 1691 the sisters were called by St. Vallier to Quebec where, besides managing a house of charity, they established a free school in the Lower Town to supplement the education given by the Ursulines, working, however, outside the class at female occupations to support themselves. The sisters remained in Quebec till 1659, when the siege forced them to return to Montreal. Their convent in Lower Town was burned and it was not till 1769 that they returned to Lower Town.

SCHOOLS FOR BOYS

The date of origin of the schools for boys in Montreal is in some doubt. The Sulpicians came in 1657. But the Abbé Faillon in his "Histoire de la Colonie Française au Canada" says that Marguerite Bourgeoys taught the boys at her school till about 1666. It is almost certain that the Abbé Souart was what he loved to sign himself, "superior of the Seminary of Montreal, first curé of the town and the first schoolmaster of this country," doubtless meaning Montreal District, for already the Jesuits had been schoolmasters in Quebec since 1635. The good abbé was superior of the seminary from 1661 to 1668, he was curé from 1657 to 1677 and the manuscript of the seminary cited by Jacques Viger bears out that "M. Souart during his superiority, made several foundations, among others the steps for the commencement of the establishment of les petites écoles." In an act of 1686 he is spoken of as the former curé of Notre Dame of this town, "who formed (a fait) the first schools of this place." Let him, therefore, have the credit of the first schoolmaster of Montreal under the French régime. He was, however, assisted in the formation of the schools by two Sulpicians, MM. Guillaume Bailly and Mathieu Ranuyer, who arrived after some time. M. Bailly was charged with the Mountain Mission. Six years later, in 1672, M. Rémy, a subdeacon, came from France to teach. M. Barthélemy, a priest, also helped for a time. M. Certin arrived in 1683, M. de la Faye in 1684, and both taught in the school. About 1685 there was talk of a boarding school for scholars from afar. M. Certin, who died in 1687, seems to have been the director, urging this with M. Tronson, the superior in Paris. In 1686 there was the first attempt at a new school commission, which was to carry on the existing schools or others if judged convenient, through the formation of an Association of Citizens of Ville Marie. The associates were Mathurin Rouiller, Nicholas Barbier, Philibert Roy, an ecclesiastical student, and Jacob Thomolet. The object was favoured by the Sulpicians, who seemed to have desired to found schools to be taught by others than themselves. Hence it was that in the act of September 15th we find M. Souart giving 1,000 livres, and M. de la Faye a half arpent of land with a house on it (in fact, his own schoolhouse and grounds on Notre Dame Street opposite the seminary) to Sieur Mathurin Rouiller, a devoted and pious man of exemplary life, and his associates, who would all seem to have acted as schoolmasters. This association did not succeed longer than seven years, for by October 9, 1693, all the school grounds, properties and furnishings were returned to the Gentlemen of St. Sulpice. The Abbé Chaigneau now took the direction. M. Antoine Forget, a simple tonsured cleric, who arrived in July, 1701, and left for France in 1715, taught during these fourteen years. He was followed in 1716 by M. Jean Jacques Talbot, a cleric in minor orders, who taught for about forty years. M. Jean Girard, a simple tonsured cleric, arrived in 1724 and died here February 25, 1765. During this forty years, besides teaching he was the parish organist and choirmaster. Besides these teachers named there were others, either simple clerics or laymen, who furthered the work of the director of the petites écoles. The schools were opened gratuitously, but the public were invited to give voluntary subscriptions, and for the purpose the syndic, accompanied by the clerk of justice, made a canvass of private persons each year. If it was not successful the seminary supplied the deficit. (Faillon, "Histoire de la Colonie Française," Vol. III, page 265.)

Since there was no printing press in Canada, the books used in the schoolrooms were brought over from France, such as the "Petit Alphabet," the "Grand Alphabet;" then the Psalter and the "Pensées Chretiennes," the "Introduction to a Devout Life;" for the more advanced, books on pedagogy, politeness, and deciphering of manuscripts and contracts. The last two were important branches of a finished education in the days when printing was undeveloped. A note found in the papers of the late Abbé Verreau tells us that in 1740 and 1742 the gentlemen of the seminary received from France alphabets, psalters, and offices of the Blessed Virgin and numerous copies of "L'Instruction de la Jeunesse" and "L'Instruction Chretienne" for the girls. On the list of 1742 for M. Talbot, schoolmaster at Montreal, there were twelve copies "l'Ecole Paroissiale." This was a handbook on pedagogy for teachers. While some of these may have been for the sisters of the congregation, it was likely that others were for his assistant teachers or the masters of branch schools for boys which were doubtless being established in the rural parishes, following the example of Lachine, which already had its schools before 1686. Probably there was a little school at Contrecœur, Boucherville, Longueuil, or Pointe aux Trembles, served by the Sulpicians, which needed a guide book for the school, in the curé's presbytery, taught by himself or by a pious layman. The education was of a simple character, with religion playing a dominant part in it.

LATIN SCHOOLS

In addition to the primary education of the petites écoles, there were Latin schools. These classes were started by the Jesuits in Quebec about 1637 and were introduced by them into Montreal about 1694, at least after they had taken up their residence in 1692. About 1695 the Sulpicians were anxious also to undertake the work, but as the Jesuits were already in the field, such work being in their institute, the project of regular Latin classes was abandoned. Yet the teaching of Latin was in time included in their courses. Gervais Lefebre, a young man of eighteen years, entered the Seminary of Quebec in 1703, after having made his course of humanities and a year of philosophy with the Gentlemen of the Seminary of Montreal. The account books of the Seminary of Quebec for 1730 show that this year six "rudiments," four "methods," six "Phèdre" and a dozen "Despanticière" were sent to the Seminary of Montreal. In 1742 the latter in obtaining from France its own books received the letters of Cicero, a dozen rudiments, six "Imitation of Christ" in Latin. The Latin teachers in the beginning were probably the clerics who taught the primary schools, such as M. Léonard Chaigneau, François Vachon de Belmont, Mathieu Ranuyer, Pierre Rémy, Antoine Forget, Jean Jacques Talbot, and Jean Girard. Later the Latin class was intrusted to the priests, among whom were Guillaume Chambon, Jean Claude Methevet, Mathieu Guillon, Charles de Metry Creitte, and Jean Baptiste Curatteau. [192]

The Jesuits had been permitted by Bishop de St. Vallier to found on August 22, 1692, a residence in Montreal. It was their ambition to reproduce here their successful college courses started so humbly in 1635. In 1694, as we learn from two letters of the Jesuit, Père Claude de la Chauchetière, written from Montreal, in the months of August and September, there was an attempt to found a classical college. Already, at least for a year, school had been kept by him for fifteen scholars and some grown-up young officers of the troops. But funds were scarce and he needed teachers, for he says that he himself expected to be necessary for the missions and might be called away any time. At this time there were only two or three Jesuits available for the church, residence, and the care of transient Indians, as well as for the direction of the first congregation of men erected canonically in their church under the title of the Assumption of Our Lady. [193] Father de la Chauchetière's letter of September 20, 1694, tells us: "I am here like a bird on a branch, ready to fly on the first opportunity.... We have a kind of college here which is not founded. I have some scholars who are good cinquiesmes, but I have others who have beards on their chins, to whom I teach marine and fortification, and other mathematical subjects. One of my scholars is a pilot in the fleet going north. [194] We are very badly housed as far as the buildings are concerned, but we have a very good view, on an arpent of land outside the town. Our church is about half an arpent distant from us. The garden is between us and to get to the church we are exposed to the rain, the wind and the snow, because we have no means of building. We ask our reverend superior only for a little building of twenty feet at the end of the church, but he has no means of helping us."

This "kind of a college" having no funds but maintained at the expense of the Jesuits, never rose beyond the dignity of a Latin school, with the added splendour of teaching a few of His Majesty's pilots. For thirty-three years, the Jesuits allowed the i that they had caressed for a while, a college like that of Quebec, to slumber. Although the view was good, funds were scarce and Father de la Chauchetière went to his dear savages again. In 1727 the inhabitants, desirous of a classical college in their town, to avoid sending their boys to Quebec for the purpose, petitioned the governor, Beauharnois. Their preamble shows that all the population, "military officers, law officers, the bourgeoise, the merchants and the inhabitants, moved very keenly by the ignorance and laziness of their children that had given rise to lamentable disorders, have recourse to you to pray you, humbly and very urgently, to second their good intentions, by procuring them the means of maintaining youths in order, and of inspiring them with those sentiments of submission necessary to render these children, at the same time good servants of the king, as well as of God." The petition then prays for the choice of the Jesuits for the purpose and for government subsidy for the foundation. This request was well received by Beauharnois, who transmitted it to the minister, at the same time announcing that the Intendant Dupuy would join to the common letter, a memorial of the Jesuits on the same subject. This the intendant did not choose to send. Indeed, he wrote discountenancing the expenditure on the ground that it was better to complete the courses at Quebec before establishing another college at Montreal, thus avoiding two imperfect foundations. He had a brilliant alternative. "Unless," he wrote, "you should so arrange that the classes wanting at Quebec should be supplied at Montreal, which would give the youths the opportunity of seeing the whole of the colony and forming connections, by those of Montreal going to Quebec to commence their course or those from Quebec finishing at Montreal, or vice-versa, if the contrary was more expedient." On May 12, 1728, Maurepas wrote to Beauharnois that the enterprise of the college at Montreal would be too burdensome on the king. In 1731 Beauharnois with the Intendant Hocquart again exerted his efforts to obtain a subsidy for a classical course at Montreal under the control of the Jesuits, but in vain. In 1736 Hocquart, seeing that he could not get all he asked, determined to ask for less and advised the appointment by the government of a technical master at Quebec and Montreal to teach geometry, fortification and geography to the cadets who were not able to follow the courses already in vogue at both places. This failed again. Thus the college of the Jesuit residents never rose beyond the dignity of a Latin school, or the high school of the period. [195]

TECHNICAL EDUCATION AT MONTREAL

The beginning of technical education in Montreal must be attributed to Jean François Charon, the founder of the Frères Hospitaliers de St. Joseph de la Croix, who was born at Quebec, where he was baptized on September 9, 1654. He was blessed with a considerable fortune for the time, which he wished to consecrate to the relief of the sick, the weak and orphans. As far back as 1688 it was his desire to found a hospital for this purpose and he gathered around him among other associates Pierre LeBer, brother of the recluse, and Jean Fredin. On October 28, 1688, he had conceded to him by Dollier de Casson, under private seal, a piece of ground on which to found a house of charity. In 1692 the king had by letters patent, given permission for the establishment at Quebec and in other places where they were necessary, a general hospital and houses of charity. Montreal was not slow in availing themselves of this privilege. Champigny, writing to the minister in November, 1693, says: "The establishment of a hospital at Montreal with the king's permission, has started with the building of a very fine house to which Sieur Charon, the principal founder, has joined two good farms which will support eighty to one hundred persons. This will effect all the good that can be desired, in instructing the young and in employing them in manufactures and in teaching them trades. As they have expressed a wish to commence next spring a brickyard near their house, I believe that you will not disapprove of the permission given by me to a soldier, a tiler and brickmaker to work there." The letters patent for M. Charon's hospital, signed by the king in 1694, on the request of Bishop St. Vallier, Frontenac and de Champigny specifically adds to the hospital aims that of teaching trades to the young. Five years later, in 1699, new letters patent were granted, permitting the establishment of art manufactures and handicrafts in the house and inclosure of the hospital brothers of Montreal. Thus it is clearly seen that Charon laid great stress on the technical educational side of his charitable work. He cannot, however, claim to be the pioneer of technical education in Canada. Laval must be ever remembered in this regard. He had solemnly opened the petit séminaire at Quebec on October 9, 1668, with thirteen scholars, seven French and six savages, out of which he desired to find candidates for a native clergy. He quickly found that some were not apt for study or the ecclesiastical state and he bethought himself of establishing a second course where the pupils might learn to earn their livelihood. A school of "arts et métiers" of considerable importance for the time, grew up simultaneously, both at the seminary and at its country branch of St. Joachim at Cap Tourment where the bishop owned two farms and to which boys were sent for their elementary education and to apply themselves to those works to which they showed the greatest aptitude. In 1685 Mgr. de St. Vallier in the absence of Mgr. Laval and with the assistance of Denonville, had great schemes for the aggrandizement of St. Joachim as a classical college also, but after a year's trial it came to naught. On his return in 1688, Laval reverted to his original plan of St. Joachim as mainly a technical school and in 1693 founded six burses for its pupils. By 1705 it appears to have been, properly speaking, an agricultural school or a model farm. By 1715 it became both an elementary and a Latin school and continued as such till the end of the French domination, whether it maintained its purpose as a school of arts et métiers not being so certain. In 1685 at St. Joachim the "arts and métiers" were flourishing with joinery, sculpture, painting, gilding, etc. There were tailors, shoemakers, edged-tool makers, sawyers, tilers, etc., engaged to teach their trades to the young students.

When Charon and his associates were planning their hospital and school, they had St. Joachim in view as an ideal to reproduce in Montreal. They essayed also to make it a normal school to form teachers for the rural parishes and in this they were seconded by the intendant, Raudot, who wrote in 1707, in their favour for government support. In passing, it may be noted that in 1707, at least, the Charon Frères were teaching navigation and fortification. Unfortunately at this time other matters, concerning the frères hospitaliers as a body having pretentions to be recognized as a religious community, began to occupy the attention of France. The minister, de Pontchartrain, ordered Raudot to publish an ordinance as he did on December 14, 1708, enjoining the hospitaliers to quit their religious uniform, the black capot, the silk ceinture and the rabat and to take no vows, those being declared null, already made. They were to be only laymen living in a community. There was great opposition at this time to the multiplication of religious orders of the more severe types. On June 6, 1708, we find that the king expressed, through the minister, his desire that the sisters of the Congregation should not be cloistered, as he thought this would render him less useful. He also hears that the hospitaliers of the general hospital under M. Charon wished to take a religious uniform and that they are wearing the rabat and taking simple vows. He desires that this shall cease. Later, on May 10, 1710, the king still refuses their insistent demand for recognition as a religious fraternity, on the grounds that their letters patent were granted on the condition that they should take no vows. In 1717 the Charon Brothers, assisted by the Sulpicians, opened a school for boys at Pointe aux Trembles, near Montreal. In 1718, however, the marine department came tardily to their assistance and decided to allow a sum of 3,000 livres for the maintenance of the public school of the hospital, and that of six masters for the parishes of the diocese, and on July 5, 1718, announced to Bégon that the funds for this purpose were to be taken from those originally allotted since 1670 for the encouragement of marriages.

In 1718 and 1719 François Charon was in Paris and he then preferred a request to the king to confirm by letters patent a normal school to be taught by a religious community to be settled at Rochelle to train up teachers for Canada. This community, not named, was undoubtedly the Sons of St. John Baptiste de la Salle, or the Brothers of the Christian Schools. Indeed the Abbé Guibert in his "Histoire de St. Jean Baptiste de la Salle" tells us that two days after certain brothers had been designated for this far off mission and their passage money paid, the permission was cancelled, one of the contributing causes being that it was learned from M. Charon, that de la Salle's brothers would be separated throughout the parishes, an idea militating directly against the spirit of community life. The normal school at Rochelle was not realized. In the autumn of 1719, while bringing over six teachers from France, on the Chameau, François Charon died on the vessel. His loss was a great blow to his institute. His name should be ever held in respect. Frère Turc was now nominated superior by Bishop de St. Vallier and the Sulpicians made it possible for schools to be opened in their parishes of Pointe aux Trembles, Boucherville, Longueuil, Batiscan and Three Rivers.

But although Vaudreuil, the governor, and Bégon, the intendant, may have, in 1718, looked propitiously on the needfulness of the scheme, it was left to de Ramezay to vilify the brothers. On October 4, 1721, the governor of Montreal wrote in exaggerated terms to the council of the marine department that the new teachers were mostly inefficient and incapable, neglectful of their duties to the children and to the eleven old men in the hospital, consuming the goods of the poor instead of being at work in the parishes as expected, that three of those brought by M. Charon had left the community and those remaining were as worthless. He concluded by asking that the money granted up to this time to the Frères Charon should be given to the nuns of the Hôtel Dieu. In spite of de Ramezay's protest the grant of 3,000 livres accorded since 1718, was ratified on March 22, 1722, viz., that 375 livres should be paid annually for the support of eight teachers, two in the hospital, six in the parishes. The instruction was free though voluntary contributions were allowable from the inhabitants to supplement the grant. In the spring of 1723 the home government, taking interest in the movement, gave a passage on the king's ship to twelve men for the service of the hospital and the schools. On their arrival they were distributed according to the orders of Brother Chretien Turc, now superior. In spite of this apparent progress, a rumour was prevalent in Canada that the Charon Frères were about to be suppressed by the court. This was due to the imprudence of Brother Chretien, who, having gone to France to renew the question of a normal school at La Rochelle, was accused of escaping [196] his financial embarrassments caused by the loan raised by him in the name of his community by fleeing from his creditors to the Spanish portion of the Isle of St. Domingo. The Charon Brothers began now to lose the confidence of the people, although they were sustained by the bishop and the continuance of the government grant. Even this was withdrawn in 1730 on the alleged grounds of inefficiency in carrying out the duties for which it was given. In 1737 a second futile attempt was made to induce the Brothers of the Christian Schools to come to Canada. Indeed, Brothers Denis and Pacificus came to Montreal to survey the situation. At last, on October 19, 1745, the two remaining brothers of the moribund institute asked to be relieved of the direction of the hospital. This was acceded to in 1747. The last superior, Michel André, died in June and on August 27th following, by a regulation of the bishop, the governor and the intendant, the charge of the hospital was transferred to Madame d'Youville, who became the foundress of the Grey Nuns, who still continue the work to this day. The people received the change as inevitable. The Charon Frères had outlived their usefulness. François Charon deserves well of Montreal. He initiated a system admirably progressive for the time. Had his followers been as self-sacrificing and as competent as their founder, the noble work he planned would not have fallen on evil days. None the less, their work does not meet from some modern French historians the just appreciation it undoubtedly received from competent authors in its early flourishing days.

CHAPTER XXXVIII

It was only in 1747 that the tottering fortunes of the Hôpital Général were handed over to Madame d'Youville, but she had long before been designated for this work by M. Louis Normant du Faradon, who had become the superior of the seminary as the successor of M. de Belmont, who died on May 22, 1732. This lady who now enters into the life of Montreal deserves more than passing notice. Marie Marguerite de Lajemmerais was born at Varennes, near the Island of Montreal, on October 15, 1701. Her father, Christophe Dufrost de Lajemmerais, or La Gesmerais, a Breton gentil homme, came to New France in 1687 and served bravely as an ensign under de Denonville against the Iroquois, when he risked his life a number of times and escaped being burned alive by the savages. He was raised to the lieutenancy and under Frontenac he became the commandant of Cataracoui. In 1701, on January 18, he married Marie Renée de Varennes, daughter of René Gauthier de Varennes, who died governor of Three Rivers, and granddaughter of Pierre Boucher de Boucherville. Marie Marguerite was the first of six children left at the death of Captain La Gesmerais, in 1708, in poor circumstances. The widow was married to an Irish gentleman of the name of Timothée de Silvain (or Sullivan), who had received his letters of naturalization and an honorary brevet as king's physician in 1724. He accordingly practiced medicine in Montreal to the satisfaction of the seminary and the general public and with the favour of his patron, M. de Vaudreuil. But on the latter's death the other doctors of Canada disputed his right to practice, but unsuccessfully. M. de Silvain as a good Irishman got into trouble with the Sieur de Monrepos, the justice of Montreal, 1744, and a warrant for his arrest was issued. But owing to the mediation of his brother-in-law, captain of the guard, M. de Varennes, he escaped. But de Varennes was permanently deprived of his command in consequence. Whatever his qualities as a medical man, Madame de Vaudreuil, writing to the minister of marine in 1777, in favor of a cadetship for the youngest of his stepsons, states that M. de Silvain had been a true father and had spared no efforts to give the children an education.

On August 12, 1722, Marie Marguerite de Lajemmerais married, in the parish church, a gentleman of Montreal, M. François Madeleine You d'Youville. It was an unhappy marriage, ending in great poverty through the dissipation and extravagance of the husband who died unexpectedly on July 4, 1730, after eight years of married life, leaving considerable debts, and two boys. Three other children had already died and a fourth died a little after its birth, on July 16, 1730. The widow d'Youville in her grief, without neglecting the education of her children, found consolation in devoting herself to the poor, especially of the hospital of the Charon Frères. In addition she gave proof of executive ability as a member of the ladies of the confraternity of the Holy Family, as treasurer, assistant and superior. Such qualities pointed her out to M. Lescöat, her Sulpician director, and to M. Normant, who succeeded him, as the one who could save the utter decay of the hospital. In 1737 Madame d'Youville associated with herself in her charitable work for the poor a virtuous girl, Louise Thaumur Lasource, a daughter of a physician of the town, to whom were added on December 31st two others, Mademoiselle Demers and Mademoiselle Cusson. These finally on October 30, 1738, having rented a house, undertook the care of four or five poor persons, whose numbers soon rose to six. This move met opposition in certain quarters since it was shrewdly guessed that it was the intention of the seigneurs of the seminary, the directors of the new formation, to prepare this band of women to succeed to the care of the hospital. On All Saints' Day, November 1st, as they were leaving their new home, the women were subjected to insults and stone throwing. The foul calumny was quickly insinuated that they supported themselves by selling intoxicating liquors to the savages and were not above indulging in them themselves. Hence they called them the Sœurs Grises, the word, grises, besides meaning grey, also conveying the approbrious suggestion of drunkenness. In France the name "Sœurs Grises" was given to the devoted daughters of Saint Vincent de Paul, whose grey habits were familiar among the poor and wretched. It was an honoured name. But in Montreal the wits used it in another sense. Time has since had its revenge. The hubbub was so great that one of the Recollect Fathers publicly refused holy communion to Madame d'Youville and her companions. A petition signed by M. Boisberthelot de Beaucourt, the governor of Montreal, by eight officers of the troops and twenty others, was sent to M. Maurepas, minister of marine, protesting the action being taken by M. Normant in preparing to seize the house for the Sœurs Grises as soon as the hospital should cease. They prayed the minister to engage the Brothers of the Christian Schools to incorporate the remaining Hospital Brothers into their institute and thus perpetuate the institution, now ready to close for want of subjects.

The sons of de la Salle could not accept Canada, as we have seen. Unless the Sulpicians trained up Madame d'Youville's devoted band, none others were forthcoming to continue the hospital and it must inevitably close. And as to the seminary seizing on the property of the Charon Frères, this was but rightful, as M. Tronson, the superior of the Seminary of St. Sulpice at Paris, in the original donation of the vast amount of ground for their institution had stipulated that if the hospital should cease, the lands and the buildings thereon should revert to the seigneurs, unless the brothers should prefer to reimburse the price of the land. This had now become impossible.

Meanwhile the four ladies pursued their course, providing the means of sustenance for themselves and their poor by their own needlework till death struck down Mademoiselle Cusson on February 20, 1741. To add to her afflictions Madame d'Youville was afflicted with a knee trouble for six or seven years, which kept her inactive to her chair. Hardly had she recovered when on the last day of January, 1745, an hour after midnight, the house was burned down to the delight of her enemies, who according to her biographer, M. Sattin, exclaimed: "You see that violet flame? It is caused by the burning of the eau de vie kept for the savages." The fire drew the sisterhood nearer to one another and on February 2d, by an act passed before M. Normant, they put all their goods in common and drew up a religious rule of life. A house was offered them by a rich trader, M. Fontblanche, but this the governor, M. de Beaucourt, seized on as more suitable for himself. A charitable Madame Lacorne offered her house, but this was shortly afterwards relinquished for a more commodious one near the parish church to house the three ladies and their nine poor dependants. Meanwhile, things were going from bad to worse at the Hôpital Général, so that at last the administrators of the hospital by letters of August 27, 1747, handed over the provisional control to Madame d'Youville, one of the conditions being that the two remaining hospital brothers should be cared for. This happened under the governor general, the Marquis de Beauharnois, and Intendant Hocquart. The work of making the sadly needed repairs to the dilapidated buildings occupied September and on October 7th Madame d'Youville and her companions took up residence. These latter were Mlles, Thaumur, Demers, Rainville, Laforme, Verroneau and Mlle. Despuis, who remained nine years as a boarder. The hospital now began to realize its title of général, for none but four old men were found there. Soon the number of sick and weak began to increase of either sex without exception of age or condition and the aims of its original charter were being realized. An early side development was the establishment in the top part of the building of a refuge for fallen women, which the soldiers of the town called "Jericho." But changes in government were occurring. M. de Beauharnois was replaced by M. de La Galissonière while awaiting the release of M. de la Jonquière, detained a prisoner in England. The Intendant Hocquart was replaced by M. Bigot.