Produced by David Moynhan, Lee Dawei, Marvin A. Hodges,
Charles Franks and the Online Distributed Proofreading Team.
[Transcriber's Note: The original page scans used to create this text
were illegible in places; the notation [illegible] has been used in the
text to indicate these places. Additionally, Chapter XIV was missing
from both the table of contents and the book; presumably this is a
printing error as opposed to an actual missing chapter.]
AWFUL DISCLOSURES,
By
MARIA MONK,
Of the
HOTEL DIEU NUNNERY OF MONTREAL.
Containing, also, Many Incidents Never Before Published.
PREFACE TO THE FIRST EDITION.
This volume embraces not only my "Awful Disclosures," but a
continuation of my Narrative, giving an account of events after my
escape from the Nunnery, and of my return to Montreal to procure a
legal investigation of my charges. It also [illegible] all the
testimony that has been published against me, or every description, as
well as that which has been given in confirmation of my story. At the
close, will be found a Review of the whole Subject, furnished by a
gentleman well qualified for the purpose; and finally, a copious
Appendix, giving further particulars interesting to the public.
I present this volume to the reader, with feelings which, I trust, will
be in some degree appreciated when it has been read and reflected upon.
A hasty perusal, and an imperfect apprehension of its contents, can
never produce such impressions as it has been my design to make by the
statements I have laid before the world. I know that misapprehensions
exist in the minds of some virtuous people. I am not disposed to
condemn their motives, for it does not seem wonderful that in a pure
state of society, and in the midst of Christian families, there should
be persons who regard the crimes I have mentioned as too monstrous to
believed. It certainly is creditable to American manners and character,
that the people are inclined, at the first sight, to turn from my story
with horror.
There is also an excuse for those who, having received only a general
impression concerning the nature of my Disclosures, question the
propriety of publishing such immorality to the world. They fear that
the minds of the young, at least, may be polluted. To such I have to
say, that this objection was examined and set aside, long before they
had an opportunity to make it. I solemnly believe it is necessary to
inform parents, at least, that the ruin from which I have barely
escaped, lies in the way of their children, even if delicacy must be in
some degree wounded by revealing the fact. I understand the case, alas!
from too bitter experience. Many an innocent girl may this year be
exposed to the dangers of which I was ignorant. I am resolved, that so
far as depends on me, not one more victim shall fall into the hands of
those enemies in whose power I so lately have been. I know what it is
to be under the dominion of Nuns and Priests; and I maintain, that it
is a far greater offence against virtue and decency to conceal than to
proclaim their crimes. Ah! had a single warning voice even whispered to
me a word of caution--had even a gentle note of alarm been sounded to
me, it might have turned back my foot from the Convent when it was upon
the threshold! If, therefore, there is any one now bending a step that
way, whom I have, not yet alarmed, I will cry _beware!_
But the virtuous reader need not fear, in the following pages, to meet
with vice presented in any dress but her own deformity. No one can
accuse me of giving a single attraction to crime. On the contrary, I
intend my book shall be a warning to those who may hereafter be tempted
by vice; and with the confidence that such it will prove to be, I
commend it to the careful examination of virtuous parents, and am
willing to abide by their unbiased opinion, with regard both to my
truth, my motives, and the interest which the public have in the
developments it contains.
I would now appeal to the world, and ask, whether I have not done all
that could have been expected of me, and all that lay in my power, to
bring to an investigation the charges I have brought against the
priests and nuns of Canada. Although it was necessary to the cause of
truth, that I should, in some degree, implicate myself, I have not
hesitated to appear as a voluntary self-accuser before the world. While
there was a hope that the authorities in Canada might be prevailed upon
to bring the subject to a legal investigation, I travelled to Montreal
in a feeble state of health, and with an infant in my arms only three
weeks old. In the face of many threats and dangers, I spent nearly a
month in that city, in vain attempts to bring my cause to a trial. When
all prospect of success in this undertaking had disappeared, and not
till then, I determined to make my accusations through the press; and
although misrepresentations and scandals, flattery and threats, have
been resorted to, to nullify or to suppress my testimony, I have
persevered, although, as many of my friends have thought, at the risk
of abduction or death.
I have, I think, afforded every opportunity that could be reasonably
expected, to judge of my credibility. I have appealed to the existence
of things in the Hotel Dieu Nunnery, as the great criterion of the
truth of my story. I have described the apartments, and now, in this
volume, have added many further particulars, with such a description of
them as my memory has enabled me to make. I have offered, in case I
should be proved an impostor, to submit to any punishment which may be
proposed--even to a re-delivery into the hands of my bitterest enemies,
to suffer what they may please to inflict.
Now, in these circumstances, I would ask the people of the United
States, whether my duty has not been discharged? Have I not done what I
ought--to inform and to alarm them? I would also solemnly appeal to the
Government of Great Britain, under whose guardianship is the province
oppressed by the gloomy institution from which I have escaped, and ask
whether such atrocities ought to be tolerated, and even protected by an
enlightened and Christian power? I trust the hour is near, when the
dens of the Hotel Dieu will be laid open--when the tyrants who have
polluted it will be brought out, with the wretched victims of their
oppression and crimes.
CONTENTS
* * * * *
CHAPTER I.
Early Life--Religious Education neglected--First School--Entrance into
the School of the Congregational Nunnery--Brief Account of the
Nunneries in Montreal--The Congregational Nunnery--The Black
Nunnery--The Grey Nunnery--Public Respect for these
Institutions--Instruction Received--The Catechism--The Bible
CHAPTER II.
Story told by a fellow Pupil against a Priest--Other Stories--Pretty
Mary--Confess to Father Richards--My subsequent Confessions--Left the
Congregational Nunnery
CHAPTER III.
Preparations to become a Novice in the Black
Nunnery--Entrance--Occupations of the Novices--The Apartments to which
they had Access--First Interview with Jane Ray--Reverence for the
Superior--Her Reliques--The Holy Good Shepherd, or nameless
Nun--Confession of Novices
CHAPTER IV.
Displeased with the Convent--Left it--Residence at St.
Denis--Reliques--Marriage--Return to the Black Nunnery--Objections made
by some Novices--Ideas of the Bible
CHAPTER V.
Received Confirmation--Painful Feelings--Specimen of Instruction
received on the Subject
CHAPTER VI.
Taking the Veil--Interview afterward with the Superior--Surprise and
horror at her Disclosures--Resolution to Submit
CHAPTER VII.
Daily Ceremonies--Jane Ray among the Nuns
CHAPTER VIII.
Description of Apartments in the Black Nunnery, in order.--1st
Floor--2d Floor--The Founder--Superior's Management with the Friends of
Novices--Religious Lies--Criminality of concealing Sins at Confession
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
CHAPTER X.
Manufacture of Bread and Wax Candles carried on in the
Convent--Superstitions--Scapularies--Virgin Mary's pincushion--Her
House--The Bishop's power over fire--My Instructions to Novices--Jane
Ray--Vaccillation of feelings
CHAPTER XI.
Alarming Order from the Superior--Proceed to execute it--Scene in an
upper Room--Sentence of Death, and Murder--My own distress--Reports
made to friends of St. Francis
CHAPTER XII.
Description of the Room of the Three States, and the pictures in
it--Jane Ray ridiculing Priests--Their criminal Treatment of us at
Confession--Jane Ray's Tricks with the Nuns' Aprons, Handkerchiefs, and
Nightgowns--Apples
CHAPTER XIII.
Jane Ray's Tricks continued--The Broomstick
Ghost--Sleep-walking--Salted Cider--Changing Beds--Objects of some of
her Tricks--Feigned Humility--Alarm--Treatment of a new Nun--A nun made
by stratagem
CHAPTER XV.
Influencing Novices--Difficulty of convincing persons from the United
States--Tale of the Bishop in the City--The Bishop in the Convent--The
Prisoners in the Cells--Practice in Singing--Narratives--Jane Ray's
Hymns--The Superior's best Trick
CHAPTER XVI.
Frequency of the Priests' Visits to the Nunnery--Their Freedom and
Crimes--Difficulty of learning their Names--Their Holy
Retreat--Objections in our minds--Means used to counteract
Conscience--Ingenious Arguments
CHAPTER XVII.
Treatment of young Infants in the Convent--Talking in
Sleep--Amusements--Ceremonies at the public interment of deceased
Nuns--Sudden disappearance of the Old Superior--Introduction of the new
one--Superstition--Alarm of a Nun--Difficulty of Communication with
other Nuns
CHAPTER XVIII.
Disappearance of Nuns--St. Pierre--Gags--My temporary Confinement in a
Cell--The Cholera Season--How to avoid it--Occupations in the Convent
during the Pestilence--Manufacture of War Candles--The Election
Riots--Alarm among the Nuns--Preparations for defence--Penances
CHAPTER XIX.
The Priests of the District of Montreal have free access to the Black
Nunnery--Crimes committed and required by them--The Pope's command to
commit indecent Crimes--Characters of the Old and New Superiors--The
timidity of the latter--I began to be employed in the Hospitals--Some
account of them--Warning given me by a sick Nun--Penance by Hanging
CHAPTER XX.
More visits to the imprisoned Nuns--Their fears--Others temporarily put
into the Cells--Reliques--The Agnus Dei--The Priests' private Hospital,
or Holy Retreat--Secret Rooms in the Eastern Wing--Reports of Murders
in the Convent--The Superior's private Records--Number of Nuns in the
Convent--Desire of Escape--Urgent reason for
it--Plan--Deliberation--Attempt--Success
CHAPTER XXI.
At liberty--Doubtful what to do--Found refuge for the
night--Disappointment--My first day out of the
Convent--Solitude--Recollections, fears, and plans
CHAPTER XXII.
Start for Quebec--Recognised--Disappointed again--Not permitted to
land--Return to Montreal--Landed and passed through the city before
day--Lachine Canal--Intended close of my life
CHAPTER XXIII.
Awake among strangers--Dr. Robertson--Imprisoned as a
vagrant--Introduction to my mother--Stay in her house--Removal from it
to Mrs. McDonald's--Return to my mother's--Desire to get to New
York--Arrangements for going
CHAPTER XXIV.
Singular concurrence of circumstances, which enabled me to get to the
United States--Intentions in going there--Commence my journey--Fears of
my companion--Stop at Whitehall--Injury received in a canal
boat--Arrival at New York--A solitary retreat
CHAPTER XXV.
Reflections and sorrow in solitude--Night--Fears--Exposure to
rain--Discovered by strangers--Their unwelcome kindness--Taken to the
Bellevue Almshouse.
CHAPTER XXVI.
Reception at the Almshouse--Message from Mr. Conroy, a Roman priest in
New York--His invitations to a private interview--His claims,
propositions, and threats--Mr. Kelly's message--Effects of reading the
Bible
CHAPTER XXVII.
Proposition to go to Montreal and testify against the
priests--Commencement of my journey--Stop at Troy, Whitehall,
Burlington, St. Alban's, Plattsburgh, and St. John's--Arrival at
Montreal--Reflections on passing the Nunnery.
CHAPTER XXVIII.
Received into a hospitable family--Fluctuating feelings--Visits from
several persons--Father Phelan's declarations against me in his
church--Interviews with a Journeyman Carpenter--Arguments with him
CHAPTER XXIX.
A Milkman--An Irishwoman--Difficulty in having my Affidavit
taken--Legal objection to it when taken
CHAPTER XXX.
Interview with the Attorney General of the Province--Attempt to abduct
me--More interviews--A mob excited against me--Protected by two
soldiers--Convinced that an investigation of my charges could not be
obtained--Departure from Montreal--Closing reflections The truth of the
work demonstrated
APPENDIX--Reception of the work--Affidavits--Criticisms of the press,
&c.
PREFACE.
Here is the reprint of one of the most formidable books against
Nunneries ever published. It has produced powerful impressions abroad,
as well as in the United States, and appears destined to have still
greater results. It is the simple narrative of an uneducated and
unprotected female, who escaped from the old Black Nunnery of Montreal,
or Hotel Dieu, and told her tale of sufferings and horrors, without
exaggeration or embellishment. Though assailed by all the powers of the
Romish priesthood, whom she accused, and by the united influence of the
North American press, which, with very small exceptions, was then
unenlightened by the discoveries of the present day, the book remains
unimpeached, and still challenges the test of fair and open examination.
Many an American female, no doubt, is now living, who might justly
acknowledge that she was saved from exposure to the suffering, or even
the ruin, often the consequences of a Convent education, by the
disinterested warning given in this book; while its author,
disheartened at length by the powerful combination of Protestants and
Papists against her, led to distrust even the few who remained her
friends, destitute of the means of living, and alternately persecuted
and tempted by her ever watchful and insidious enemies, died some years
since, under condemnation (whether just or unjust) for one of the
slightest of the crimes which she had charged against them--thus
falling at last their victim.
American parents have here a book written for the salvation of their
daughters; American patriots, one designed to secure society against
one of the most destructive but insidious institutions of popery;
American females, an appeal to them of the most solemn kind, to beware
of Convents, and all who attempt to inveigle our unsuspecting daughters
into them, by the secret apparatus of Jesuit schools. The author of
this book was a small, slender, uneducated, and persecuted young woman,
who sought refuge in our country without a protector; but she showed
the resolution and boldness of a heroine, in confronting her powerful
enemies in their strong hold, and proved, by the simple force of truth,
victorious in the violent conflicts which were waged against her by the
Romish hierarchy of America and the popular press of the United States.
The publishers have thought the present an opportune period to place
this work again in the hands of American readers, with such
information, in a preface, as is necessary to acquaint readers of the
present day with the leading circumstances attending and succeeding its
original publication. They have examined most of the evidence
supporting the truth of the narrative, of which the public can judge as
well as themselves. The details would be voluminous, even of those
portions which have been collected since the heat of the controversy
which the book long ago excited. Suffice it to say, that undesigned and
collateral evidence in corroboration of it has been increasing to the
present day; and that the following brief review of some of the early
events will afford a fair specimen of the whole.
In the year 1835, Maria Monk was found alone, and in a wretched and
feeble condition, on the outskirts of New York city, by a humane man,
who got her admitted into the hospital at Bellevue. She then first told
the story in outline, which she afterwards and uniformly repeated in
detail, and which was carefully written down and published in the
following form:--she said she was a fugitive nun from the Hotel Dieu of
Montreal, whence she had effected her escape, in consequence of cruelty
which she had suffered, and crimes which were there committed by the
Romish priests, who had the control of the institution, and to which
they had access, by private as well as public entrances. Having
expressed a willingness to go to that city, make public accusations,
and point out evidences of their truth in the convent itself, she was
taken thither by a resolute man, who afterwards suffered for an act of
great merit; but she was unable to obtain a fair hearing, apparently
through the secret opposition of the priests. She returned to New York,
where her story was thought worthy of publication; and it was proposed
to have it carefully written down from her lips, and published in a
small pamphlet. Everything she communicated was, therefore, accurately
written down, and, when copied out, read to her for correction. But the
amount of important material in her possession, proved to be far
greater than had been supposed, and many pages of notes were
accumulated on numerous topics brought up to her attention in the
course of conversation and inquiry. All those were submitted to persons
fully competent to decide as to the reliability of the evidence, and
the strictest and most conscientious care was taken to ascertain the
truth.
There were but very few Protestants in the United States acquainted
with the condition or history of convents in different countries, the
characters of those who control and direct them, the motives they have
for keeping them secret, the occupations often pursued within their
walls, in short, the shameful practices and atrocious crimes of which
they have been proved to be the theatres, in modern and ancient times,
by Romish ecclesiastics and even popes themselves. The public were,
therefore, quite unprepared to believe such accusations against men
professing sanctity of life, and a divine commission to the world,
although Miss Harrison and Miss Reed of Boston had published startling
reports respecting the character of the priests and nuns in that
vicinity.
The following were some of the considerations which were kept in view
by those who proposed the publication of the narrative:--
"If the story is false, it must have been forged by the narrator or
some other party. There must have been a motive in either case; and
that may be either to obtain notoriety or money, to injure the
reputation of the priests accused, or ultimately to remove the
unfavorable impressions thrown upon them by their former accusers, by
first making charges of atrocious crimes, and then disproving them. On
the other hand, the story may perhaps be true; and if so, the world
ought to know it. In the meantime, here is an unprotected, and
evidently unfortunate young woman, of an interesting appearance, who
asks to be allowed to make her complaint, voluntarily consenting to
submit to punishment if she does not speak the truth. _She must be
allowed a hearing._"
It is but justice to say that the investigation was undertaken with
strong suspicions of imposture somewhere, and with a fixed resolution
to expose it if discovered. As the investigation proceeded, opinions at
first fluctuated, sometimes from day to day; but it became evident, ere
long, that if the story had been fabricated, it was not the work of the
narrator, as she had not the capacity to invent one so complex and
consistent with itself and with many historical facts entirely beyond
the limited scope of her knowledge. It was also soon perceived that she
could never have been taught it by others, as no part of it was
systematically arranged in her mind, and she communicated it in the
incidental manner common to uneducated persons, who recount past scenes
in successive conversations.
As she declared from the first that she had been trained to habits of
deception in the Convent, and accustomed to witness deceit and
criminality, no confidence could be claimed for her mere unsupported
declarations; and therefore a course of thorough cross-questioning was
pursued, every effort being made to lead her to contradict herself, but
without success. She told the same things over and over again in a
natural and consistent manner, when brought back to the same point
after intervals of weeks or months. In several instances it was thought
that contradictions had been traced, but when called on to reconcile
her statements, she cleared up all doubt by easy and satisfactory
explanations. The course pursued by the priests of Canada and their
advocates, was such as greatly to confirm the opinion that she spoke
the truth, and that they were exceedingly afraid of it. The following
were some of the contradictory grounds which they at different times
assumed in their bitter attacks upon her, her friends, and her books:
That she had never been in the nunnery.
That she had been expelled from it.
That she had fabricated everything that she published.
That several pages from her book, published in the New York "Sun," were
copied verbatim et literatim from a work published in Portugal above a
hundred years before, entitled "The Gates of Hell Opened."
That there never was a subterranean passage from the seminary to the
nunnery.
That there was such a passage in that direction, but that it led to the
River St. Lawrence.
That the drawings and descriptions of the nunnery, and especially of
the veiled department, were wholly unlike the reality, but applied to
the Magdalen Asylum of Montreal.
That several objects described by her were in the nunnery, but not in
those parts of it where she had placed them. (This was said by a person
who admitted that he had been lost amidst the numerous and extensive
apartments when he made his observations.)
That the book was fabricated by certain persons in New York who were
named, they being gentlemen of the highest character.
That the book was her own production, but written under the instigation
of the devil.
That the author was a layman, and ought to be hung on the first
lamp-post.
That the nunnery was a sacred place, and ought not to be profaned by
the admission of enemies of the church.
After a committee had been appointed to examine the nunnery and report,
and their demand for admission had been published a year or more, the
editor of _L'Ami du Peuple_, a Montreal newspaper, devoted to the
priests' cause, offered to admit persons informally, and did admit
several Americans, who had been strong partisans against the
"Disclosures." Their letters on the subject, though very indefinite,
contained several important, though undesigned admissions, strongly
corroborating the book.
One of the most common charges against the book was, that it had been
written merely for the purpose of obtaining money. Of the falseness of
this there is decisive evidence. It was intended to secure to the poor
and persecuted young female, any profits which might arise from the
publication; but most of the labor and time devoted to the work were
gratuitously bestowed. Besides this they devoted much time to efforts
necessary to guard against the numerous and insidious attempts made by
friends of the priests, who by various arts endeavored to produce
dissention and delay, as well as to pervert public opinion.
The book was published, and had an almost unprecedented sale,
impressing deep convictions, wherever it went, by its simple and
consistent statements. In Canada, especially, it was extensively
received as true; but as the American newspapers were soon enlisted
against it, the country was filled with misrepresentations, which it
was impossible through those channels to follow with refutations. Her
noble sacrifices for the good of others were misunderstood, she
withdrew from her few remaining friends, and at length died in poverty
and prison, a victim of the priests of Rome. Various evidences in favor
of its truth afterwards appeared, with which the public have never been
generally made acquainted. Some of these were afforded during an
interview held in New York, August 17th, 1836, with Messrs. Jones and
Le Clerc, who had came from Montreal with a work in reply to "Awful
Disclosures," which was afterwards published. They had offered to
confront Maria Monk, and prove her an impostor, and make her confess it
in the presence of her friends. She promptly appeared; and the first
exclamation of Mr. Jones proved that she was not the person he had
supposed her to be: _"This is not Fawny Johnson!"_ said he; and he
afterwards said, "There must be two Maria Monks!" Indeed, several
persons were at different times represented to bear that name; and much
confusion was caused in the testimony by that artifice. The interview
continued about two hours, during which the Canadians made a very sorry
figure, entirely failing to gain any advantage, and exposing their own
weakness. At the close, an Episcopal clergyman from Canada, one of the
company, said: "Miss Monk, if I had had any doubts of your truth before
this interview, they would now have been entirely removed."
The book of Mr. Jones was published, and consisted of affidavits, &c.,
obtained in Canada, including those which had previously been
published, and which are contained in the Appendix to this volume. Many
of them were signed by names unknown, or those of low persons of no
credit, or devoted to the service of the priests. Evidence was
afterwards obtained that Mr. Jones was paid by the Canadian
ecclesiastics, of which there had been strong indications. What
rendered his defeat highly important was, that he was the editor of
_L'Ami du Peuple_, the priests' newspaper, in Montreal, and he was "the
author of everything which had been written there against Maria Monk,"
and had collected all "the affidavits and testimony." These were his
own declarations. An accurate report of the interview was published,
and had its proper effect, especially his exclamation--"This is not
Fanny Johnson!"
The exciting controversy has long passed, but the authentic records of
it are imperishable, and will ever be regarded as an instructive study.
The corruptions and crimes of nunneries, and the hypocrisy and
chicanery of those who control them, with the varied and powerful means
at their command, are there displayed to an attentive reader, in colors
as dark and appalling as other features of the popish system are among
us, by the recent exposures of the impudent arrogance of the murderer
Bedini, and the ambitious and miserly spirit of his particular friend,
the Romish Archbishop of New York.
Among the recent corroborates of the "Awful Disclosures," may be
particularly mentioned the two narratives entitled "Coralla," and
"Confessions of a Sister of Charity," contained in the work issued this
season by the publishers of the present volume, viz.: "_The Escaped
Nun_; or, Disclosures of Convent Life," &c. Of the authenticity of
those two narratives we can give the public the strongest assurance.
After the city of Rome had been taken by siege by the French army, in
1849, the priests claimed possession of a female orphan-asylum, which
had something of the nature of a nunnery. The republican government had
given liberty to all recluses, and opened all _secret institutions_.
(When will Americans do the same?)
Subsequently, when the papists attempted to reinstate the old system,
the females remonstrated, barred the doors, and armed themselves with
knives and spits from the kitchen, but the French soldiers succeeded in
reducing them by force. During the contest the cry of the women was,
"We will not be the _wives_ of the priests!"
In one of the convents in that city, opened by the republicans, were
found evidences of some of the worst crimes mentioned by Maria Monk;
and in another were multitudes of bones, including those of children.
A strong effort will probably be made again, by the parties exposed by
this book, to avoid the condemnation which it throws upon convents--the
strongholds of superstition, corruption, and _foreign influence_, in
the United States. The Romish publications, although greatly reduced in
number within a few years, will probably pour out much of their
unexhausted virulence, as it is their vocation to misrepresent, deny,
and vilify. They will be ready to pronounce a general anathema on all
who dare to reprint, or even to read or believe, such strong
accusations against the "holy retreats" of those whom they pretend are
"devoted to lives of piety." But we will challenge them to do it again,
by placing some of their iron bishops and even popes in the forefront.
In the year 1489, in the reign of Henry VII, Pope Innocent VIII
published a bull for the Reformation of Monasteries, entitled, in
Latin, "_De Reformatione Monasceriorum_," in which he says that,
"members of monasteries and other religious places, both Clemian,
Cistercian, and Praemonstratensian, and various other orders in the
Kingdom of England"--"lead a lascivious and truly dissolute life." And
that the papist reader may receive this declaration with due reverence,
we copy the preceding words in Latin, as written by an infallible pope,
the man whose worshippers address him as "Vicegerent of God on earth."
Of course his words must convince them, if ours do not: "Vitam lascivam
ducunt, et nimium dissolutam." "Swine Priory," in 1303, had a Prioress
named Josiana, whose conduct made the name of her house quite
appropriate. In France, in the Council of Troyes, A. D. 999, the
Archbishop said, "In convents of monks, canons, and nuns, we have lay
abbots residing with their wives, sons, daughters, soldiers and dogs;"
and he charges the whole clergy with being in a deprived and sinful
state. But the particulars now before us, of such shameful things in
Germany, Italy, &c., for ages, would fill a larger volume than this.
Now, let the defenders of nunneries repeat, if they dare, their
hackneyed denunciations of those who deny their sanctity. Here stand
some of their own bishops and popes before us; and the anathemas must
fall first upon mitres and tiaras! Americans will know how much
confidence to place in the pretended purity of institutions, whose
iniquity and shame have been thus proclaimed, age after age, in a far
more extensive manner than by this book. But we can at any time shut
their mouths by the mere mention of "_Den's Theology_," which they must
not provoke us to refer to.
AWFUL DISCLOSURES.
CHAPTER I.
EARLY RECOLLECTIONS.
Early Life--Religious Education neglected--First Schools--Entrance into
the School of the Congregational Nunnery--Brief Account of the
Nunneries in Montreal--The Congregational Nunnery--The Black
Nunnery--The Grey Nunnery--Public Respect for these
Institutions--Instruction Received--The Catechism--The Bible.
My parents were both from Scotland, but had been resident in Lower
Canada some time before their marriage, which took place in Montreal;
and in that city I spent most of my life. I was born at St. John's,
where they lived for a short time. My father was an officer under the
British Government, and my mother has enjoyed a pension on that account
ever since his death. [Footnote: See the affidavit of William Miller,
in the Appendix.]
According to my earliest recollections, he was attentive to his family;
and a particular passage from the Bible, which often occurred to my
mind in after life, I may very probably have been taught by him, as
after his death I do not recollect to have received any religious
instruction at home; and was not even brought up to read the
scriptures: my mother, although nominally a Protestant, not being
accustomed to pay attention to her children in this respect. She was
rather inclined to think well of the Catholics, and often attended
their churches. To my want of religious instruction at home, and the
ignorance of my Creator, and my duty, which was its natural effect. I
think I can trace my introduction to Convents, and the scenes which I
am to describe in this narrative.
When about six or seven years of age, I went to school to a Mr.
Workman, a Protestant, who taught in Sacrament street, and remained
several months. There I learned to read and write, and arithmetic as
far as division. All the progress I ever made in those branches was
gained in that school, as I have never improved in any of them since.
A number of girls of my acquaintance went to school to the nuns of the
Congregational Nunnery, or Sisters of Charity, as they are sometimes
called. The schools taught by them are perhaps more numerous than some
of my readers may imagine. Nuns are sent out from that Convent to many
of the towns and villages of Canada to teach small schools; and some of
them are established as instructresses in different parts of the United
States. When I was about ten years old, my mother asked me one day if I
should not like to learn to read and write French; and I then began to
think seriously of attending the school in the Congregational Nunnery.
I had already some acquaintance with that language, sufficient to speak
it a little, as I heard it every day, and my mother knew something of
it.
I have a distinct recollection of my first entrance into the Nunnery;
and the day was an important one in my life, as on it commenced my
acquaintance with a Convent. I was conducted by some of my young
friends along Notre Dame street till we reached the gate. Entering
that, we walked some distance along the side of a building towards the
chapel, until we reached a door, stopped, and rung a bell. This was
soon opened, and entering, we proceeded through a long covered passage
till we took a short turn to the left, soon after which we reached the
door of the school-room. On my entrance, the Superior met me, and told
me first of all that I must always dip my fingers into the holy water
at her door, cross myself, and say a short prayer; and this she told me
was always required of Protestant as well as Catholic children.
There were about fifty girls in the school, and the nuns professed to
teach something of reading, writing, arithmetic, and geography. The
methods, however, were very imperfect, and little attention was devoted
to them, the time being in a great degree engrossed with lessons in
needle-work, which was performed with much skill. The nuns had no very
regular parts assigned them in the management of the schools. They were
rather rough and unpolished in their manners, often exclaiming, "c'est
un menti" (that's a lie), and "mon Dieu" (my God), on the most trivial
occasions. Their writing was quite poor, and it was not uncommon for
them to put a capital letter in the middle of a word. The only book on
geography which we studied, was a catechism of geography, from which we
learnt by heart a few questions and answers. We were sometimes referred
to a map, but it was only to point out Montreal or Quebec, or some
other prominent name, while we had no instruction beyond.
It may be necessary for the information of some of my readers, to
mention that there are three distinct Convents in Montreal, all of
different kinds; that is, founded on different plans, and governed by
different rules. Their names are as follows:--
1st. The Congregational Nunnery.
2d. The Black Nunnery, or Convent of Sister Bourgeoise.
3d The Grey Nunnery.
The first of these professes to be devoted entirely to the education of
girls. It would require however only a proper examination to prove
that, with the exception of needle-work, hardly anything is taught
excepting prayers and the catechism; the instruction in reading,
writing, &c., in fact, amounting to very little, and often to nothing.
This Convent is adjacent to that next to be spoken of, being separated
from it only by a wall. The second professes to be a charitable
institution for the care of the sick, and the supply of bread and
medicines for the poor; and something is done in these departments of
charity, although but an insignificant amount, compared with the size
of the buildings, and the number of the inmates.
The Grey Nunnery, which is situated in a distant part of the city, is
also a large edifice, containing departments for the care of insane
persons and foundlings. With this, however, I have less personal
acquaintance than with either of the others. I have often seen two of
the Grey nuns, and know that their rules, as well as those of the
Congregational Nunnery, do not confine them always within their walls,
like those of the Black Nunnery. These two Convents have their common
names (Black and Grey) from the colours of the dresses worn by their
inmates.
In all these three Convents, there are certain apartments into which
strangers can gain admittance, but others from which they are always
excluded. In all, large quantities of various ornaments are made by the
nuns, which are exposed for sale in the _Ornament_ Rooms, and afford
large pecuniary receipts every year, which contribute much to their
incomes. In these rooms visitors often purchase such things as please
them from some of the old [Footnote: The term "old nun," does not
always indicate superior age.] and confidential nuns who have the
charge of them.
From all that appears to the public eye, the nuns of these Convents are
devoted to the charitable objects appropriate to each, the labour of
making different articles, known to be manufactured by them, and the
religious observances, which occupy a large portion of their time. They
are regarded with much respect by the people at large; and now and then
when a novice takes the veil, she is supposed to retire from the
temptations and troubles of this world into a state of holy seclusion,
where, by prayer, self-mortification, and good deeds, she prepares
herself for heaven. Sometimes the Superior of a Convent obtains the
character of working miracles; and when such a one dies, it is
published through the country, and crowds throng the Convent, who think
indulgences are to be derived from bits of her clothes or other things
she has possessed; and many have sent articles to be touched to her bed
or chair, in which a degree of virtue is thought to remain. I used to
participate in such ideas and feelings, and began by degrees to look
upon a nun as the happiest of women, and a Convent as the most
peaceful, holy, and delightful place of abode. It is true, some pains
were taken to impress such views upon me. Some of the priests of the
Seminary often visited the Congregation Nunnery, and both catechised
and talked with us on religion. The Superior of the Black Nunnery
adjoining, also, occasionally came into the School, enlarged on the
advantages we enjoyed in having such teachers, and dropped something
now and then relating to her own Convent, calculated to make us
entertain the highest ideas of it, and to make us sometimes think of
the possibility of getting into it.
Among the instructions given us by the priests, some of the most
pointed were those directed against the Protestant Bible. They often
enlarged upon the evil tendency of that book, and told us that but for
it many a soul now condemned to hell, and suffering eternal punishment,
might have been in happiness. They could not say any thing in its
favour: for that would be speaking against religion and against God.
They warned us against it, and represented it as a thing very dangerous
to our souls. In confirmation of this, they would repeat some of the
answers taught us at catechism, a few of which I will here give. We had
little catechisms ("Le Petit Catechism") put into our hands to study;
but the priests soon began to teach us a new set of answers, which were
not to be found in our books, and from some of which I received new
ideas, and got, as I thought, important light on religious subjects,
which confirmed me more and more in my belief in the Roman Catholic
doctrines. These questions and answers I can still recall with
tolerable accuracy, and some of them I will add here. I never have read
them, as we were taught them only by word of mouth.
_Question_. "Pourquoi le bon Dieu n'a pas fait tous les commandemens?"
_Réponse_. "Parce que l'homme n'est pas si fort qu'il peut garder tous
ses commandemens."
_Q_. "Why did not God make all the commandments?"
_A_. "Because man is not strong enough to keep them."
And another. _Q_. "Pourquoi l'homme ne lit pas l'Evangile?"
_R_. "Parce que l'esprit de l'homme est trop borné et trop faîble pour
comprendre qu'est ce que Dieu a écrit."
_Q_. "Why are men not to read the New Testament?"
_A_. "Because the mind of man is too limited and weak to understand
what God has written."
These questions and answers are not to be found in the common
catechisms in use in Montreal and other places where I have been, but
all the children in the Congregational Nunnery were taught them, and
many more not found in these books.