Nooks and Corners of the New England Coast. Samuel Adams Drake
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Here Castin continued with his dusky wife and brethren, although he had inherited an income of five million livres while in Acadia. By degrees he had likewise amassed a fortune of two or three hundred thousand crowns "in good dry gold;" but the only use he made of it was to buy presents for his fellow-savages, who, upon their return from the hunt, repaid him with usury in beaver-skins and peltries.[40] In 1688 his trading-house was plundered by the English. It is said he died in America, but of this I have not the evidence.
Vincent de Castin never changed his wife, as the Indian customs permitted, wishing, it is supposed, by his example to impress upon them the sanctity of marriage as a part of the Christian religion. He had several daughters all of whom were well married to Frenchmen, and had good dowries; one was captured by Colonel Church in 1704. He had also a son.
In 1721, during what was known as Lovewell's war, in which Mather intimates, with many nods and winks set down in print, the English were the aggressors, Castin the younger was kidnaped, and carried to Boston a prisoner. His offense was in attending a council of the Abenaquis in his capacity of chief. He was brought before the council and interrogated. His mien was frank and fearless. In his uniform of a French officer, he stood with true Indian sang froid in the presence of men who he knew were able to deal heavy blows.
"I am," said he, "an Abenaquis by my mother. All my life has been passed among the nation that has made me chief and commander over it. I could not be absent from a council where the interests of my brethren were to be discussed. The Governor of Canada sent me no orders. The dress I now wear is not a uniform, but one becoming my rank and birth as an officer in the troops of the most Christian king, my master."
The young baron was placed in the custody of the sheriff of Middlesex. He was kept seven months a prisoner, and then released before his friends, the Abenaquis, could strike a blow for his deliverance. This once formidable tribe was such no longer. In 1689 it scarcely numbered a hundred warriors. English policy had set a price upon the head of every hostile Indian. Castin, soon after his release, returned to the old family château among the Pyrenees.
"The choir is singing the matin song;
The doors of the church are opened wide;
The people crowd, and press, and throng
To see the bridegroom and the bride.
They enter and pass along the nave;
They stand upon the farthest grave;
The bells are ringing soft and slow;
The living above and the dead below
Give their blessing on one and twain;
The warm wind blows from the hills of Spain,
The birds are building, the leaves are green,
The Baron Castine of St. Castine
Hath come at last to his own again."
According to the French historian, Charlevoix, the Capuchins had a hospice here in 1646, when visited by Père Dreuillettes. I may not neglect these worthy fathers, whose disputes about sleeves and cowls, Voltaire says, were more than any among the philosophers. The shrewdness of these old monks in the choice of a location has been justified by the cities and towns sprung from the sites of their primitive missions. Here, as elsewhere,
"—These black crows
Had pitched by instinct on the fattest fallows."
"I," said Napoleon, at St. Helena, "rendered all the burying-places independent of the priests. I hated friars" (frati), "and was the annihilator of them and of their receptacles of crime, the monasteries, where every vice was practiced with impunity. A set of miscreants" (scelerati) "who in general are a dishonor to the human race. Of priests I would have always allowed a sufficient number, but no frati." A Capuchin, says an old dictionary of 1676, is a friar of St. Francis's order, wearing a cowl, or capouch, but no shirt nor breeches.[41]
Opening our history at the epoch of the settlement of New France, and turning over page by page the period we have been reviewing, there is no more hideous chapter than the infernal cruelties of the Society of Jesus. Their agency in the terrible persecutions of the Huguenots is too well known to need repetition. St. Bartholomew, the broken pledge of the Edict of Nantes, the massacres of Vivarais, of Rouergue, and of Languedoc are among their monuments.
The rigor with which infractions of the discipline of the order were punished would be difficult to believe, if unsupported by trustworthy testimony. Francis Seldon, a young pupil of the Jesuit College at Paris, was imprisoned thirty-one years, seventeen of which were passed at St. Marguerite, and fourteen in the Bastile. His crime was a lampoon of two lines affixed to the college door. A lettre de cachet from Louis XIV. consigned this poor lad of only sixteen to the Bastile in 1674, from which he only emerged in 1705, by the assignment of a rich inheritance to the Society, impiously called, of Jesus.
The siege of La Rochelle, and slaughter of the Huguenots, is believed to have been nothing more than a duel between Richelieu and Buckingham, for the favor of Anne of Austria. It was, however, in the name of religion that the population of France was decimated. Colbert, in endeavoring to stem the tide of persecution, fell in disgrace. Louvois seconded with devilish zeal the projects of the Jesuits, which had no other end than the total destruction of the reformed faith. In 1675 Père Lachaise entered on his functions of father-confessor to the king. He was powerfully seconded by his society; but they, fearing his Majesty might regard it as a pendant of St. Bartholomew, hesitated to press a decisive coup d'état against the Protestants.
There was at the court of Louis the widow Scarron, become De Maintenon, declared mistress of the king, who modestly aspired to replace Marie Therese of Austria upon the throne of France. To her the Jesuits addressed themselves. It is believed the compact between the worthy contracting parties exacted no less of each than the advancement of their mutual projects through the seductions of the courtesan, and the fears for his salvation the Jesuits were to inspire in the mind of the king. Louis believed in the arguments of Madame De Maintenon, and signed the Edict of Nantes; he ceded to the threats or counsels of his confessor, and secretly espoused Madame De Maintenon. The 25th October, 1685, the royal seal was, it is not doubted by her inspiration, appended to the barbarous edict, drawn up by the Père Le Tellier, under the auspices of the Society of Jesus.[42]
France had already lost a hundred thousand of her bravest and most skillful children. She was now to lose many more. Among the fugitives driven from the fatherland were many who fled, as the Pilgrims had done into Holland. Some sought the New World, and their descendants were such men as John Jay, Elias Boudinot, James Bowdoin, and Peter Faneuil.
Before the famous edict of 1685, the Huguenots had been forbidden to establish themselves either in Canada or Acadia. They were permitted to visit the ports for trade, but not to exercise their religion. The Jesuits took care that the edict was enforced in the French possessions. I have thought the oft-cited intolerance of the Puritans might be effectively contrasted with the diabolical zeal with which Catholic Christendom pursued the annihilation of the reformed religion.
The Jesuits obtained at an early day a preponderating influence in Canada and in Acadia. It is believed the governor-generals had not such real power as the bishops of Quebec. At a later day, they were able well-nigh to paralyze Montcalm's defense of Quebec. The fathers of the order, with the crucifix held aloft, preached crusades against the English to the savages they were sent to convert. One of the fiercest Canabas chiefs related to an English divine that the friars told his people the blessed Virgin was a French lady, and that her son, Jesus Christ, had been killed by the English.[43] One might say the gray hairs of old men and the blood-dabbled ringlets of innocent children were laid on the altars of their chapels.
We can afford to smile at the forecast of Louis, when he says to M. De la Barre in 1683, "I am persuaded, like you, that the discoveries of Sieur La Salle are altogether useless, and it is necessary, hereafter, to put a stop to such enterprises, which can have no other effect than to scatter the inhabitants by the hope of gain, and to diminish the supply of beaver." We still preserve in Louisiana the shadow of the sceptre