CHAPTER IV

GOVERNOR, BISHOP, AND INTENDANT

AT the beginning of September 1675 Frontenac was confronted with an event which could have given him little pleasure. This was the arrival, by the same ship, of the bishop Laval, who had been absent from Canada four years, and Jacques Duchesneau, who after a long interval had been appointed to succeed Talon as intendant. Laval returned in triumph. He was now bishop of Quebec, directly dependent upon the Holy See 1 and not upon the king of France. Duchesneau came to Canada with the reputation of having proved a capable official at Tours.

By temper and training Frontenac was illdisposed to share authority with any one. In the absence of bishop and intendant he had filled the centre of the stage. Now he must become reconciled to the presence at Quebec

1 Laval had wished strongly that the see of Quebec should be directly dependent on the Papacy, and his insistence on this point delayed the formal creation of the diocese.

of others who held high rank and had claims to be considered in the conduct of public affairs. Even at the moment of formal welcome he must have felt that trouble was in store. For sixteen years Laval had been a great person in Canada, and Duchesneau had come to occupy the post which Talon had made almost more important than that of governor.

Partly through a clash of dignities and partly through a clash of ideas, there soon arose at Quebec a conflict which rendered personal friendship among the leaders impossible, and caused itself to be felt in every part of the administration. Since this antagonism lasted for seven years and had large consequences, it becomes important to examine its deeper causes as well as the forms which under varying circumstances it came to assume.

In the triangular relations of Frontenac, Laval, and Duchesneau the bishop and the intendant were ranged against the governor. The simplest form of stating the case is to say that Frontenac clashed with Laval over one set of interests and with Duchesneau over another; over ecclesiastical issues with the bishop and over civil interests with the intendant. In the Sovereign Council these

three dignitaries sat together, and so close was the connection of Church with State that not a month could pass without bringing to light some fresh matter which concerned them all. Broadly speaking, the differences between Frontenac and Laval were of more lasting moment than those between Frontenac and Duchesneau. In the end governor and intendant quarrelled over everything simply because they had come to be irreconcilable enemies. At the outset, however, their theoretical grounds of opposition were much less grave than the matters in debate between Frontenac and Laval. To appreciate these duly we must consider certain things which were none the less important because they lay in the background.

When Frontenac came to Canada he found that the ecclesiastical field was largely occupied by the Jesuits, the Sulpicians, and the Récollets. Laval had, indeed, begun his task of organizing a diocese at Quebec and preparing to educate a local priesthood. Four years after his arrival in Canada he had founded the Quebec Seminary (1663) and had added (1668) a preparatory school, called the Little Seminary. But the three missionary orders were still the mainstay of the Canadian

Church. It is evident that Colbert not only considered the Jesuits the most powerful, but also thought them powerful enough to need a check. Hence, when Frontenac received his commission, he received also written instructions to balance the Jesuit power by supporting the Sulpicians and the Récollets.

Through his dispute with Perrot, Frontenac had strained the good relations which Colbert wished him to maintain with the Sulpicians. But the friction thus caused was in no way due to Frontenac's dislike of the Sulpicians as an order. Towards the Jesuits, on the other hand, he cherished a distinct antagonism which led him to carry out with vigour the command that he should keep their power within bounds. This can be seen from the earliest dispatches which he sent to France. Before he had been in Quebec three months he reported to Colbert that it was the practice of the Jesuits to stir up strife in families, to resort to espionage, to abuse the confessional, to make the Seminary priests their puppets, and to deny the king's right to license the brandy trade. What seemed to the Jesuits an unforgivable affront was Frontenac's charge that they cared more for beaver skins than for the conversion of the savages. This

they interpreted as an insult to the memory of their martyrs, and their resentment must have been the greater because the accusation was not made publicly in Canada, but formed part of a letter to Colbert in France. The information that such an attack had been made reached them through Laval, who was then in France and found means to acquaint himself with the nature of Frontenac's correspondence.

Having displeased the Sulpicians and attacked the Jesuits, Frontenac made amends to the Church by cultivating the most friendly relations with the Récollets. No one ever accused him of being a bad Catholic. He was exact in the performance of his religious duties, and such trouble as he had with the ecclesiastical authorities proceeded from political aims rather than from heresy or irreligion.

Like so much else in the life of Canada, the strife between Frontenac and Laval may be traced back to France. During the early years of Louis XIV the French Church was distracted by the disputes of Gallican and Ultramontane. The Gallicans were faithful Catholics who nevertheless held that the king and the national clergy had rights which the Pope must respect. The Ultramontanes