THE GREY NUNNERY.
The Grey Nunnery is situated on St. Paul Street, Montreal. It is four
stories high, besides the basement. It occupies a large space of ground,
I do not know how much, but it is a very extensive building. The roof
is covered with tin, with a railing around it, finished at the top with
sharp points that look like silver, about a foot in length, and
three feet apart. Over the front door there is a porch covered with a
profusion of climbing plants, which give it a beautiful appearance.
The building stands in a large yard, surrounded on all sides by a high
fence, so high indeed, that people who pass along the street can see
no part of the nunnery except the silver points on the roof. The top of
this fence is also finished with long iron spikes. Every thing around
the building seems expressly arranged to keep the inmates in, and
intruders out. In fact it would be nearly impossible for any one to gain
a forcible or clandestine admittance to any part of the establishment.
There are several gates in the fence, how many I do not know, but the
front gate opens on St. Ann Street. Over each of the gates hangs a bell,
connected with the bells in the rooms of the Superior and Abbesses,
which ring whenever the gate is opened. There is always a guard of two
men at each gate, who walk up and down with guns upon their shoulders.
While attempting to give a brief description of this building, I may as
well say that it is constructed with non-conductors between the walls,
so that the ringing of a bell, or the loudest shriek, could not be heard
from one room to the other. The reader will please bear this in mind, as
the reason for the precaution will appear in the course of my narrative.
The priest, who met us as we left the boat, conducted us to the front
door and rang the bell. Soon a lady appeared, who drew a slide in the
middle of the door, exposing one pane of glass. Through this she looked,
to see who was there, and when satisfied on this point, opened the
door. Here let me remark, that since I left the nunnery, I have heard of
another class of people who find it convenient to have a slide in their
door; and if I am not very much mistaken, the character of the two
houses, or rather the people who live in them, are very much
alike, whether they are nunneries of private families, Catholics or
Protestants. Honest people have no need of a slide in the door, and
where there is so much precaution, may we not suppose that something
behind the curtain imperatively calls for it? It is an old adage, but
true notwithstanding, that "where there is concealment, there must be
something wrong."
In the hall opposite the front door were two other doors, with a
considerable space between them. The right hand door was opened by the
door-tender, and we entered a room furnished in the plainest manner, but
every thing was neat, and in perfect order. Instead of chairs, on two
sides of the room a long bench was fastened to the sides of the house.
They were neither painted, nor cushioned, but were very white, as was
also the floor, on which there was no carpet. Beside the door stood
a basin of holy water, and directly opposite, an image of the Saviour
extended on the cross which they call a crucifix.
Here we were left a few moments, then the door-keeper came back, and
asked us if we would like to see the Black Cloisters; and if so, to
follow her. She led us back into the hall, and in the space between the
two doors that I mentioned, she unlocked a bar, and pulling it down,
touched a spring, and immediately a little square door slid back into
the ceiling. Across this door, or window or whatever they called it,
were strong bars of iron about one inch apart. Through this aperture
we were allowed to look, and a sad sight met my eyes. As many as fifty
disconsolate looking ladies were sitting there, who were called Black
Nuns, because they were preparing to take the Black Veil. They were all
dressed in black, a black cap on the head, and a white bandage drawn
across the forehead, to which another was attached, that passed under
the chin. These bandages they always wore, and were not allowed to lay
aside. They sat, each one with a book in her hand, motionless as so many
statues. Not a finger did they move, not an eye was raised, but they
sat gazing upon the page before them as intently as though life itself
depended upon it. Our guide informed us that they were studying the
[footnote] Black Book preparatory to taking the Black Veil and entering
the Cloister. This book was quite a curiosity. It was very large, with a
white cover, and around the edge a black border about an inch wide.
[Footnote: "The Black Book, or Praxis Sacra Romance Inquisitionis, is
always the model for that which is to succeed it. This book is a large
manuscript volume, in folio, and is carefully preserved by the head of
the Inquisition. It is called Libro Nero, the Black Book, because it
has a cover of that color; or, as an inquisitor explained to me, Libro
Necro, which, in the Greek language, signifies 'The book of the dead.'
"In this book is the criminal code, with all the punishments for every
supposed crime; also the mode of conducting the trial, so as to elicit
the guilt of the accused; and the manner of receiving accusations. I had
this book in my hand on one occasion, and read therein the proceedings
relative to my own case; and I moreover saw in this same volume some
very astounding particulars; for example, in the list of punishments I
read concerning the bit, or as it is called by us THE MORDACCHIA, which
is a very simple contrivance to confine the tongue, and compress it
between two cylinders composed of iron and wood and furnished with
spikes. This horrible instrument not only wounds the tongue and
occasions excessive pain, but also, from the swelling it produces;
frequently places the sufferer in danger of suffocation. This torture is
generally had recourse to in cases considered as blasphemy against
God, the Virgin, the Saints, or the Pope. So that according to the
Inquisition, it is as great a crime to speak disparagingly of a pope,
who may be a very detestable character, as to blaspheme the holy name
of God. Be that as it may, this torture has been in use till the present
period; and, to say nothing of the exhibitions of this nature which were
displayed in Romanga, in the time of Gregory 16th., by the Inquisitor
Ancarani--in Umbria by Stefanelli, Salva, and others, we may admire
the inquisitorial seal of Cardinal Feretti, the cousin of his present
holiness, who condescended more than once to employ these means when he
was bishop of Rieti and Fermo." Dealings with the Inquisition, by the
Rev. Giacinto Achilli D. D., late Prior and Visitor of the Dominican
Order, Head Professor of Theology and Vicar of the master of the Sacred
Apostolic Palace, etc., etc., page 81.]
Our curiosity being satisfied as far as possible, we returned to the
side room, where we waited long for the lady Superior. When at length
she came, she turned to me first, as I sat next the door, and asked me
if I had anything to show in proof of my former good character. I gave
her my card; she looked at it, and led me to the other side of the room.
The same question was asked of every girl in turn, when it was found
that only four beside myself had cards of good behavior. The other six
presented cards which she said were for bad behavior. They were all
placed together on the other side of the room; and as the Superior was
about to lead them away, one of them came towards us saying that she
did not wish to stay with those girls, she would rather go with us.
The Superior drew her back, and replied, "No, child; you cannot go with
those good girls; you would soon learn them some of your naughty ways.
If you will do wrong, you must take the consequences." Then, seeing that
the child really felt very bad, she said, in a kinder tone, "When you
learn to do right, you shall be allowed to go with good girls, but not
before." I pitied the poor child, and for a long time I hoped to see her
come to our room; but she never came. They were all led off together,
and that was the last I ever saw of any of them.
I was taken, with the other four girls, to a room on the second floor.
Here we found five cribs, one for each of us, in which we slept. Our
food was brought to us regularly, consisting of one thin slice of fine
wheat bread for each of us, and a small cup of milk. It was only in
the morning, however, that the milk was allowed us, and for dinner and
supper we had a slice of bread and a cup of water. This was not half
enough to satisfy our hunger; but we could have no more. For myself I
can say that I was hungry all the time, and I know the others were also;
but we could not say so to each other. We were in that room together
five weeks, yet not one word passed between us. We did sometimes smile,
or shake our heads, or make some little sign, though even this was
prohibited, but we never ventured to speak. We were forbidden to do
so, on pain of severe punishment; and I believe we were watched all the
time, and kept there, for a trial of our obedience. We were employed in
peeling a soft kind of wood for beds, and filling the ticks with it. We
were directed to make our own beds, keep our room in the most perfect
order, and all our work in the middle of the floor. The Superior came up
every morning to see that we were thoroughly washed, and every Saturday
she was very particular to have our clothes and bed linen all changed.
As every convenience was provided in our rooms or the closets adjoining,
we were not obliged to go out for anything, and for five weeks I did not
go out of that room.
My bed was then brought from Quebec, and we were moved to a large square
room, with four beds in it, only two of which were occupied. We were
then sent to the kitchen, where in future, we were to be employed in
cleaning sauce, scouring knives and forks, and such work as we were able
to do. As we grew older, our tasks were increased with our strength. I
had no regular employment, but was called upon to do any of the drudgery
that was to be done about the house. The Superior came to the kitchen
every morning after prayers and told us what to do through the day.
Then, in her presence we were allowed five minutes conversation, a
priest also being present. For the rest of the day we kept a profound
silence, not a word being spoken by any of us unless in answer to a
question from some of our superiors.
In one part of the building there was a school for young ladies, who
were instructed in the various branches of education usually taught in
Catholic schools. Many of the scholars boarded at the nunnery, and all
the cooking and washing was done in the kitchen. We also did the cooking
for the saloons in Montreal. If this did not keep us employed, there
were corn brooms and brushes to make, and thus every moment was fully
occupied. Not a moment of leisure, no rest, no recreation, but hard
labor, and the still more laborious religious exercises, filled up the
time. It was sometimes very annoying to me to devote so many hours to
mere external forms; for I felt, even when very young, that they were
of little worth. But it was a severe trial to our temper to make so many
pies, cakes, puddings, and all kinds of rich food, which we were never
allowed to taste. The priests, superiors, and the scholars had every
luxury they desired; but the nuns, who prepared all their choice
dainties, were never permitted to taste anything but bread and water.
I am well aware that this statement will seem incredible, and that
many will doubt the truth of it; but I repeat it: the nuns in the Grey
Nunnery, or at least those in the kitchen with me, were allowed no food
except bread and water, or, in case of illness, water gruel.