to rest, and to listen to His most precious communications."

In this little town of Caen, in a house called the Hermitage, lived Jean de Bernières of Louvigny, together with some of his friends. They had gathered together for the purpose of aiding each other in mutual sanctification; they practised prayer, and lived in the exercise of the highest piety and charity. François de Laval passed three years in this Hermitage, and his wisdom was already so highly appreciated, that during the period of his stay he was entrusted with two important missions, whose successful issue attracted attention to him and led naturally to his appointment to the bishopric of Canada.

As early as 1647 the king foresaw the coming creation of a bishopric in New France, for he constituted the Upper Council "of the Governor of Quebec, the Governor of Montreal and the Superior of the Jesuits, until there should be a bishop." A few years later, in 1656, the Company of Montreal obtained from M. Olier, the pious founder of the Seminary of St. Sulpice, the services of four of his priests for the colony, under the direction of one of them, M. de Queylus, Abbé de Loc-Dieu, whose brilliant qualities, as well as the noble use which he made of his great fortune, marked him out naturally as the probable choice of his associates for the episcopacy. But the Jesuits, in possession of all the missions of New France, had their word to say, especially since the mitre had been offered by the queen regent, Anne of Austria, to one of their number, Father Lejeune, who had not, however, been able to accept, their rules forbidding it. They had then proposed to the court of France and the court of Rome the name of François de Laval; but believing that the colony was not ready for the erection of a see, they expressed the opinion that the sending of an apostolic vicar with the functions and powers of a bishop in partibus would suffice. Moreover, if the person sent should not succeed, he could at any time be recalled, which could not be done in the case of a bishop. Alexander VII had given his consent to this new plan, and Mgr. de Laval was consecrated by the nuncio of the Pope at Paris, on Sunday, December 8th, 1658, in the church of St. Germain-des-Prés. After having taken, with the assent of the sovereign pontiff, the oath of fidelity to the king, the new Bishop of Petræa said farewell to his pious mother (who died in that same year) and embarked at La Rochelle in the month of April, 1659. The only property he retained was an income of a thousand francs assured to him by the Queen-Mother; but he was setting out to conquer treasures very different from those coveted by the Spanish adventurers who sailed to Mexico and Peru. He arrived on June 16th at Quebec, with letters from the king which enjoined upon all the recognition of Mgr. de Laval of Petræa as being authorized to exercise episcopal functions in the colony without prejudice to the rights of the Archbishop of Rouen.

Unfortunately, men's minds were not very certain then as to the title and qualities of an apostolic vicar. They asked themselves if he were not a simple delegate whose authority did not conflict with the jurisdiction of the two grand vicars of the Jesuits and the Sulpicians. The communities, at first divided on this point, submitted on the receipt of new letters from the king, which commanded the recognition of the sole authority of the Bishop of Petræa. The two grand vicars obeyed, and M. de Queylus came to Quebec, where he preached the sermon on St. Augustine's Day (August 28th), and satisfied the claim to authority of the apostolic vicar.

But a new complication arose: the St. André, which had arrived on September 7th, brought to the Abbé de Queylus a new appointment as grand vicar from the Archbishop of Rouen, which contained his protests at court against the apostolic vicar, and letters from the king which seemed to confirm them. Doubt as to the authenticity of the powers of Mgr. de Laval might thus, at least, seem permissible; no act of the Abbé de Queylus, however, indicates that it was openly manifested, and the very next month the abbé returned to France.

We may understand, however, that Mgr. de Laval, in the midst of such difficulties, felt the need of early asserting his authority. He promulgated an order enjoining upon all the secular ecclesiastics of the country the disavowal of all foreign jurisdictions and the recognition of his alone, and commanded them to sign this regulation in evidence of their submission. All signed it, including the devoted priests of St. Sulpice at Montreal.

Two years later, nevertheless, the Abbé de Queylus returned with bulls from the Congregation of the Daterie at Rome. These bulls placed him in possession of the parish of Montreal. In spite of the formal forbiddance of the Bishop of Petræa, he undertook, strong in what he judged to be his rights, to betake himself to Montreal. The prelate on his side believed that it was his duty to take severe steps, and he suspended the Abbé de Queylus. On instructions which were given him by the king, Governor d'Avaugour transmitted to the Abbé de Queylus an order to return to France. The court of Rome finally settled the question by giving the entire jurisdiction of Canada to Mgr. de Laval. The affair thus ended, the Abbé de Queylus returned to the colony in 1668. The population of Ville-Marie received with deep joy this benefactor, to whose generosity it owed so much, and on his side the worthy Bishop of Petræa proved that if he had believed it his duty to defend his own authority when menaced, he had too noble a heart to preserve a petty rancour. He appointed the worthy Abbé de Queylus his grand vicar at Montreal.

When for the first time Mgr. de Laval set foot on the soil of America, the people, assembled to pay respect to their first pastor, were struck by his address, which was both affable and majestic, by his manners, as easy as they were distinguished, but especially by that charm which emanates from every one whose heart has remained ever pure. A lofty brow indicated an intellect above the ordinary; the clean-cut long nose was the inheritance of the Montmorencys; his eye was keen and bright; his eyebrows strongly arched; his thin lips and prominent chin showed a tenacious will; his hair was scanty; finally, according to the custom of that period, a moustache and chin beard added to the strength and energy of his features. From the moment of his arrival the prelate produced the best impression. "I cannot," said Governor d'Argenson, "I cannot highly enough esteem the zeal and piety of Mgr. of Petræa. He is a true man of prayer, and I make no doubt that his labours will bear goodly fruits in this country." Boucher, governor of Three Rivers, wrote thus: "We have a bishop whose zeal and virtue are beyond anything that I can say."

CHAPTER III

THE SOVEREIGN COUNCIL

The pious bishop who is the subject of this study was not long in proving that his virtues were not too highly esteemed. An ancient vessel, the St. André, brought from France two hundred and six persons, among whom were Mlle. Mance, the foundress of the Montreal hospital, Sister Bourgeoys, and two Sulpicians, MM. Vignal and Lemaître. Now this ship had long served as a sailors' hospital, and it had been sent back to sea without the necessary quarantine. Hardly had its passengers lost sight of the coasts of France when the plague broke out among them, and with such intensity that all were more or less attacked by it; Mlle. Mance, in