Awful Disclosures of the Hotel Dieu Nunnery of Montreal Part 5

5th. Next beyond this sick-room, is a large unoccupied apartment, half divided by two partial part.i.tions, which leave an open s.p.a.ce in the middle. Here some of the old nuns commonly sit in the day-time.

6th. A door from this apartment opens into another not appropriated to any particular use, but containing a table, where medicines are sometimes prepared by an old nun, who is usually found there. Pa.s.sing through this room, you enter a pa.s.sage with doors on its four sides: that on the left, which is kept fastened on the inside, leads to the staircase and gate; that in front, to private sick-rooms soon to be described.

7th. That on the right leads to another, appropriated to nuns suffering with the most loathsome disease. There were usually a number of straw mattresses, in that room, as I well knew, having helped to carry them in after the yard-man had filled them. A door beyond enters into a store- room, which extends also beyond this apartment. On the right, another door opens into another pa.s.sage; crossing which, you enter by a door--

8th. A room with a bed and screen in one corner, on which nuns were laid to be examined before their introduction into the sick-room last mentioned. Another door, opposite the former, opens into a pa.s.sage, in which is a staircase leading down.

9th. Beyond this is a spare-room, sometimes used to store apples, boxes of different things, &c.

10th. Returning now to the pa.s.sage which opens on one side upon the stairs to the gate, we enter the only remaining door, which leads into an apartment usually occupied by some of the old nuns, and frequently by the Superior.

11th, and 12th. Beyond this are two more sick-rooms, in one of which those nuns stay who are waiting their accouchment, and in the other, those who have pa.s.sed it.

13th. The next is a small sitting-room, where a priest waits to baptize the infants previous to their murder. A pa.s.sage leads from this room, on the left, by the doors of two succeeding apartments, neither of which have I ever entered.

14th. The first of them is the "holy retreat," or room occupied by the priests, while suffering the penalty of their licentiousness.

15th. The other is a sitting-room, to which they have access. Beyond these the pa.s.sage leads to two rooms, containing closets for the storage of various articles, and two others where persons are received who come on business.

The public hospitals succeed, and extend a considerable distance, I believe, to the extremity of the building. By a public entrance in that part, priests often come into the nunnery; and I have often seen some of them thereabouts, who must have entered by that way. Indeed, priests often get into the "holy retreat" without exposing themselves to the view of persons in other parts of the Convent, and have been first known to be there, by the yard-man being sent to the Seminary for their clothes.

The Congregational Nunnery was founded by a nun called Sister Bourgeoise. She taught a school in Montreal, and left property for the foundation of a Convent. Her body is buried, and her heart is kept, under the nunnery, in an iron chest, which has been shown to me, with the a.s.surance that it continues in perfect preservation, although she has been dead more than one hundred and fifty years. In the chapel is the following inscription: "Soeur Bourgeoise, Fondatrice du Couvent"-- Sister Bourgeoise, Founder of the Convent.

Nothing was more common than for the Superior to step hastily into our community-rooms, while numbers of us were a.s.sembled there, and hastily communicate her wishes in words like these:--

"Here are the parents of such a novice: come with me, and bear me out in this story." She would then mention the outlines of a tissue of falsehoods, she had just invented, that we might be prepared to fabricate circ.u.mstances, and throw in whatever else might favor the deception. This was justified, and indeed most highly commended, by the system of faith in which we were instructed.

It was a common remark made at the initiation of a new nun into the Black nun department, that is, to receive the black veil, that the introduction of another novice into the Convent as a veiled nun, caused the introduction of a veiled nun into heaven as a saint, which was on account of the singular disappearance of some of the older nuns at the entrance of new ones!

To witness the scenes which often occurred between us and strangers, would have struck a person very powerfully, if he had known how truth was set at naught. The Superior, with a serious and dignified air, and a pleasant voice and aspect, would commence a recital of things most favorable to the character of the absent novice, and representing her as equally fond of her situation, and beloved by the other inmates. The tale told by the Superior, whatever it was, however unheard before, might have been any of her statements, was then attested by us, who, in every way we could think of, endeavored to confirm her declarations, beyond the reach of doubt.

Sometimes the Superior would intrust the management of such a case to some of the nuns, whether to habituate us to the practice in which she was so highly accomplished, or to relieve herself of what would have been a serious burden to most other persons, or to ascertain whether she could depend upon us, or all together, I cannot tell. Often, however, have I seen her throw open a door, and say, in a hurried manner, "Who can tell the best story?"

One point, on which we received frequent and particular, instructions was, the nature of falsehoods. On this subject I have heard many a speech, I had almost said many a sermon; and I was led to believe that it was one of great importance, one on which it was a duty to be well informed, as well as to act. "What!" exclaimed a priest one day--"what, a nun of your age, and not know the difference between a wicked and a religious lie!"

He then went on, as had been done many times previously in my hearing, to show the essential difference between the two different kinds of falsehoods. A lie told merely for the injury of another, for our own interest alone, or for no object at all, he painted as a sin worthy of penance. But a lie told for the good of the church or Convent, was meritorious, and of course the telling of it a duty. And of this cla.s.s of lies there were many varieties and shades. This doctrine has been inculcated on me and my companions in the nunnery, more times than I can enumerate: and to say that it was generally received, would be to tell a part of the truth. We often saw the practice of it, and were frequently made to take part in it. Whenever anything which the Superior thought important, could be most conveniently accomplished by falsehood, she resorted to it without scruple.

There was a cla.s.s of cases in which she more frequently relied on deception than any other.

The friends of the novices frequently applied at the Convent to see them, or at least to inquire after their welfare. It was common for them to be politely refused an interview, on some account or other, generally a mere pretext; and then the Superior usually sought to make as favorable an impression as possible on the visitors. Sometimes she would make up a story on the spot, and tell the strangers; requiring some of us to confirm it, in the most convincing way we could.

At other times she would prefer to make over to us the task of deceiving, and we were commended in proportion to our ingenuity and success.

Some nun usually showed her submission, by immediately stepping forward.

She would then add, perhaps, that the parents of such a novice, whom she named, were in waiting, and it was necessary that they should be told such, and such, and such things. To perform so difficult a task well, was considered a difficult duty, and it was one of the most certain ways to gain the favour of the Superior. Whoever volunteered to make a story on the spot, was sent immediately to tell it, and the other nuns present were hurried off with her under strict injunctions to uphold her in every thing she might state. The Superior, as there was every reason to believe, on all such occasions, when she did not herself appear, hastened to the apartment adjoining that in which the nuns were going, there to listen through the thin part.i.tion, to hear whether all performed their parts aright. It was not uncommon for her to go rather further, when she wanted time to give such explanations as she could have desired. She would then enter abruptly, ask, "Who can tell a good story this morning?" and hurry us off without a moment's delay, to do our best at a venture, without waiting for instructions. It would be curious, could a stranger from "the wicked world" outside the Convent witness such a scene. One of the nuns, who felt in a favourable humour to undertake the proposed task, would step promptly forward, and signify her readiness in the usual way: by a knowing wink of one eye, and slight toss of the head.

"Well go and do the best you can," the superior would say; "and all the rest of you must mind and swear to it." The latter part of the order, at least, was always performed; for in every such case, all the nuns present appeared as unanimous witnesses of everything that was uttered by the spokesman of the day.

We were constantly hearing it repeated, that we must never again look upon ourselves as our own; but must remember, that we were solemnly and irrevocably devoted to G.o.d. Whatever was required of us, we were called upon to yield under the most solemn considerations. I cannot speak on every particular with equal freedom: but I wish my readers clearly to understand the condition in which we were placed, and the means used to reduce us to what we had to submit to. Not only were we required to perform the several tasks imposed upon us at work, prayers, and penances, under the idea that we were performing solemn duties to our Maker, but every thing else which was required of us, we were constantly told, was something indispensable in his sight. The priests, we admitted were the servants of G.o.d, specially appointed by his authority, to teach us our duty, to absolve us from sin, and to lead us to heaven. Without their a.s.sistance, we had allowed we could never enjoy the favour of G.o.d; unless they administered the sacraments to us, we could not enjoy everlasting happiness. Having consented to acknowledge all this, we had no other objection to urge against admitting any other demand that might be made for or by them. If we thought an act ever so criminal, the Superior would tell us that the priests acted under the direct sanction of G.o.d, and _could not sin_. Of course, then, it could not be wrong to comply with any of their requests, because they could not demand any thing but what was right. On the contrary, to refuse to do any thing they asked, would necessarily be sinful. Such doctrines admitted, and such practices performed, it will not seem wonderful when I mention that we often felt something of their preposterous character.

Sometimes we took a pleasure in ridiculing some of the favourite themes of our teachers; and I recollect one subject particularly, which at one period afforded us repeated merriment. It may seem irreverent in me to give the account, but I do it to show how things of a solemn nature were sometimes treated in the Convent, by women bearing the t.i.tle of saints.

A Canadian Novice, who spoke very broken English, one day remarked that she was performing some duty "for the G.o.d." This peculiar expression had something ridiculous to the ears of some of us; and it was soon repeated again and again, in application to various ceremonies which we had to perform. Mad Jane Ray seized upon it with avidity, and with her aid it soon took the place of a by-word in conversation, so that we were constantly reminding each other, that we were doing this and that thing, how trifling and unmeaning soever, "for the G.o.d." Nor did we stop here: when the superior called upon us to bear witness to one of her religious lies, or to fabricate the most spurious one the time would admit; to save her the trouble, we were sure to be reminded, on our way to the strangers' room, that we were doing it "for the G.o.d." And so it was when other things were mentioned--every thing which belonged to our condition, was spoken of in similar terms.

I have hardly detained the reader long enough on the subject, to give him a just impression of the stress laid on confession. It is one of the great points to which our attention was constantly directed. We were directed to keep a strict and constant watch over our thoughts; to have continually before our minds the rules of the Convent, to compare the one with the other, remember every devotion, and tell all, even the smallest, at confession, either to the Superior or to the priest. My mind was thus kept in a continual state of activity, which proved very wearisome; and it required the constant exertion of our teachers, to keep us up to the practice they inculcated.

Another tale recurs to me, of those which were frequently told us to make us feel the importance of unreserved confession. A nun of our Convent, who had hidden some sin from her confessor, died suddenly, and without any one to confess her. Her sisters a.s.sembled to pray for the peace of her soul, when she appeared, and informed them, that it would be of no use, but rather troublesome to her, as her pardon was impossible. [Footnote: Since the first edition, I have found this tale related in a Romish book, as one of very ancient date. It was told to us as having taken place in our Convent.] The doctrine is, that prayers made for souls guilty of unconfessed sin, do but sink them deeper in h.e.l.l; and this is the reason I have heard given for not praying for Protestants.

The authority of the priests in everything, and the enormity of every act which opposes it, were also impressed upon our minds, in various ways, by our teachers. A "Father" told us the following story one day at catechism.

A man once died who had failed to pay some money which the priest had asked of him; he was condemned to be burnt in purgatory until he should pay it but had permission to come back to this world, and take a human body to work in. He made his appearance therefore again on earth, and hired himself to a rich man as a labourer. He worked all day with the fire burning in him, unseen by other people; but while he was in bed that night, a girl in an adjoining room, perceiving the smell of brimstone, looked through a crack in the wall, and saw him covered with flames. She informed his master, who questioned him the next morning, and found that his hired man was secretly suffering the pains of purgatory, for neglecting to pay a certain sum of money to the priest.

He, therefore furnished him the amount due; it was paid, and the servant went off immediately to heaven. The priest cannot forgive any debt due unto him, because it is the Lord's estate.

While at confession, I was urged to hide nothing from the priest, and have been told by them, that they already knew what was in my heart, but would not tell, because it was necessary for me to confess it. I really believed that the priests were acquainted with my thoughts; and often stood in great awe of them. They often told me they had power to strike me dead at any moment.

CHAPTER IX.

Nuns with similar names--Squaw Nuns--First visit to the Cellar-- Description of it--Shocking discovery there--Superior's Instructions-- Private Signal of the Priests--Books used in the Nunnery--Opinions expressed of the Bible--Specimens of what I know of the Scriptures.

I found that I had several namesakes among the nuns, for there were two others who already bore my new name, Saint Eustace. This was not a solitary case, for there were five Saint Marys, and three Saint Monros, besides two novices of that name. Of my namesakes I have little to say, for they resembled most of the nuns; being so much cut off from intercourse with me and the other sisters, that I never saw anything in them, nor learnt any thing about them, worth mentioning.

Several of my new companions were squaws, who had taken the veil at different times. They were from some of the Indian settlements in the country, but were not distinguishable by any striking habits of character from other nuns, and were generally not very different in their appearance when in their usual dress, and engaged in their customary occupations. It was evident, that they were treated with much kindness and lenity by the Superior and the old nuns; and this I discovered was done in order to render them as well contented and happy in their situation as possible. I should have attributed the motives for this partiality to their wis.h.i.+ng that they might not influence others to keep away, had I not known they were, like ourselves, unable to exert such an influence. And therefore, I could not satisfy my own mind why this difference was made. Many of the Indians were remarkably devoted to the priests, believing every thing they were taught; and as it is represented to be not only a high honor, but a real advantage to a family, to have one of its members become a nun, Indian parents will often pay large sums of money for the admission of their daughters into a convent. The father of one of the squaws, I was told, paid to the Superior nearly her weight in silver on her reception, although he was obliged to sell nearly all his property to raise the money. This he did voluntarily, because he thought himself overpaid by having the advantage of her prayers, self-sacrifices, &c. for himself and the remainder of his family. The squaws sometimes served to amuse us; for when we were partially dispirited or gloomy, the Superior would occasionally send them to dress themselves in their Indian garments, which usually excited us to merriment.

Among the squaw nuns whom I particularly remember, was one of the Sainte Hypolites, not the one who figured in a dreadful scene, described in another part of this narrative, but a woman of a far more mild and humane character.

Three or four days after my reception, the Superior sent me into the cellar for coal; and after she had given me directions, I proceeded down a staircase, with a lamp in my hand. I soon found myself upon the bare earth, in a s.p.a.cious place, so dark, that I could not at once distinguish its form, or size, but I observed that it had very solid stone walls, and was arched overhead, at no great elevation. Following my directions, I proceeded onward from the foot of the stairs, where appeared to be one end of the cellar. After walking about fifteen paces, I pa.s.sed three small doors, on the right, fastened with large iron bolts on the outside, pushed into posts of stone-work, and each having a small opening above, covered with a fine grating, secured by a smaller bolt.

On my left, were three similar doors, resembling these, and placed opposite them.

Beyond these, the s.p.a.ce became broader; the doors evidently closed small compartments, projecting from the outer wall of the cellar. I soon stepped upon a wooden floor, on which were heaps of wool, coa.r.s.e linen, and other articles, apparently deposited there for occasional use. I soon crossed the floor, and found the bare earth again under my feet.

A little farther on, I found the cellar again contracted in size, by a row of closets, or smaller compartments projecting on each side. These were closed by doors of a different description from the first, having a simple fastening, and no opening through them. Just beyond, on the left side, I pa.s.sed a staircase leading up, and then three doors, much resembling those first described, standing opposite three more, on the other side of the cellar. Having pa.s.sed these, I found the cellar enlarged as before, and here the earth appeared as if mixed with some whitish substance, which attracted my attention.

As I proceeded, I found the whiteness increase, until the surface looked almost like snow, and in a short time I observed before me, a hole dug so deep into the earth that I could perceive no bottom. I stopped to observe it.--It was circular, perhaps twelve or fifteen feet across; in the middle of the cellar, and unprotected by any kind of curb, so that one might easily have walked into it, in the dark.

The white substance which I had observed, was spread all over the surface around it; and lay in such quant.i.ties on all sides, that it seemed as if a great deal of it must have been thrown into the hole. It immediately occurred to me that the white substance was lime, and that this must be the place where the infants were buried, after being murdered, as the Superior had informed me. I knew that lime is often used by Roman Catholics in burying-places; and in this way I accounted for its being scattered about the spot in such quant.i.ties.

This was a shocking thought to me; but I can hardly tell how it affected me, as I had already been prepared to expect dreadful things in the Convent, and had undergone trials which prevented me from feeling as I should formerly have done in similar circ.u.mstances.

I pa.s.sed the spot, therefore, with distressing thoughts, it is true, about the little corpses, which might be in that secret burying-place, but with recollections also of the declarations which I had heard, about the favor done their souls by sending them straight to heaven, and the necessary virtue accompanying all the actions of the priests.

Whether I noticed them or not, at the time, there is a window or two on each, nearly against the hole, in at which are sometimes thrown articles brought to them from without, for the use of the Convent. Through the windows on my right, which opens into the yard, towards the cross street, lime is received from carts; and I then saw a large heap of it near the place.

Pa.s.sing the hole, I came to a spot where was another projection on each side, with three cells like those I first described.--Beyond them, in another broad part of the cellar, were heaps of vegetables, and other things, on the right; and on the left I found the charcoal I was in search of. This was placed in a heap against the wall, as I might then have observed, near a small high window, like the rest, at which it is thrown in. Beyond this spot, at a short distance, the cellar terminated.

The top quite to that point, is arched overhead, though at different heights, for the earth on the bottom is uneven, and in some places several feet higher than in others.