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Another miracle, which occurred several years later, deserves to be recorded. Le Ma?tre, one of the two priests who had sailed from France with Mademoiselle Mance and her nuns, being one day at the fortified house of St. Gabriel, went out with the laborers, in order to watch while they were at their work. In view of a possible enemy, he had girded himself with an earthly sword; but seeing no sign of danger, he presently took out his breviary, and, while reciting his office with eyes bent on the page, walked into an ambuscade of Iroquois, who rose before him with a yell.
CHAPTER XII.The besetting evil of trade and industry in Canada was the habit they contracted, and were encouraged to contract, of depending on the direct aid of government. Not a new enterprise was set on foot without a petition to the king to lend a helping hand. Sometimes the petition was sent through the governor, sometimes through the intendant; and it was rarely refused. Denonville writes that the merchants of Quebec, by a combined effort, had sent a vessel of sixty tons to France with colonial produce; and he asks that the royal commissaries at Rochefort be instructed to buy the whole cargo, in order to encourage so
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. 199 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 Rcollet, 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; 200 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 Dauversire 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 Dauversire."  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." 
The corruptionists in Parliament were deaf to eloquence or remonstrance; the base contractors sitting there, and the other vile absorbers of the money voted by the country for the most sacred purposes, for the preservation of the integrity and existence of the empire, sat still in impudent hardihood; but the sound of these stirring words was already out of doors. The City of London voted thanks to the Duke of Richmond and the Earl of Shelburne for their motions, and for their promised resumption of the subject on the 8th of February. A great meeting was called at York to induce that county to prepare a petition for reform in Parliament. Many efforts were made by persuasion and by menace to prevent these freeholders from meeting. But the Marquis of Rockingham and Sir George Savile stood forward, attended the meeting, and encouraged the freeholders. The meeting was held on the 30th of December, and, besides these distinguished men, was attended by peers, gentlemen, clergymenthe richest and noblest in the county. A petition was adopted to the House of Commons in the strongest terms. Before separating, this most important meeting appointed a committee of correspondence, consisting of sixty-one gentlemen, to carry out the objects of the petition, and still further to prepare the plan of a national association for the promotion of the great business of reform. The contagion spread rapidly; in numbers of other counties, and in many of the leading cities, similar petitions were got up, and committees of correspondence formed. The result was that very soon, in the counties of Middlesex, Chester, Hants, Hertford, Sussex, Huntingdon, Surrey, Cumberland, Bedford, Essex, Gloucester, Somerset, Wilts, Dorset, Devon, Norfolk, Berks, Bucks, Nottingham, Kent, Northumberland, Suffolk, Hereford, Cambridge, Derby, Northampton, and the towns of York and Bristol, Cambridge, Nottingham, Newcastle, Reading, and Bridgewater, petitions were prepared, and in most of them corresponding committees organised.
Lettres Historiques, and Relations des Jsuites, 1657 and "Ces rligieux [les Rcollets] sont fort protgs partout par le comte de Frontenac, gouverneur du pays, et cause de cela assez maltraits par l'vesque, parceque la doctrine de l'vesque et des Jsuites est que les affaires de la Rligion chrestienne n'iront point bien dans ce pays-l que quand le gouverneur sera crature des Jsuites, ou que l'vesque sera gouverneur."Mmoire sur Mr. de la Salle.