THE WELL KNOWN WRITINGS OF Jean de Brébeuf consist of
the two lengthy reports included in The Jesuit Relations, and several letters.
Other works such as the Christmas carol, the Huron catechism, and particularly
the spiritual journal, are less widely appreciated. Brébeuf's spiritual journal has
not yet been wholly translated and published in English. This work contains
thirty-eight entries, thirty-one of which are written in Latin and the rest in
French.
The original text of Brébeuf's spiritual writings is included in a manuscript
of 1652 entitled Quelques Graces/Visions. Illustrations et autres /Remarques
extraictes des/Manuscripts du P. Jean de Brébeuf. A further source of Brébeuf's
spiritual notes is Chapter V of the Relation of May 1, 1649 written by Father
Paul Ragueneau to Father Jerome Lalemant. More recently, there has appeared
a modern French version and study of the original text in René Latourelle's
Etude sur les écrits de Saint Jean de Brébeuf (Montreal, 1953). His work is
the basis on which my English version is made.
Brébeuf's spiritual journal is of interest as a historical document and as a
report of the author's spiritual experiences. As entries are dated, there is historical
precision in this work. It records, for example, under the date of 11 April
1640, the attack made against the Frenchmen. Brébeuf's voyage to the Neutrals
is noted under the date November 17, 1640. On January 16, 1641, Brébeuf
refers to Father Coton's defence of the Jesuit Order.
Brébeuf's notes, which extend from 1630 to 1645, reflect his occupations in
those years. The first entries were written when Brébeuf was thirty-seven years
old. He had already experienced a four-year sojourn in Canada. In 1629, after
Kirk's capture of Quebec, Brébeuf was obliged to return to France. From 1629
to 1633, he remained in France where he was occupied in schools except during
a period of illness in 1630. In 1633, he returned to Canada and worked mainly
among the Hurons until 1640. He was missionary to the Neutrals in 1640-41,
then returned to Huronia, and to Quebec in 1642. From 1644 until his death
in 1649, he laboured among the Hurons.
In the first entries of 1630, there are evident the complete dedication and
prayerfulness of Brébeuf. He had at this time already experienced disappointment
and suffering. These, as much as the ecstasy which is recorded, were the
beginning of his spiritual advance.
The progression is marked by three vows. The first of these is the vow of
service written in 1631. For the second vow, that of martyrdom, there exists a
record in Father Paul Ragueneau's Relation of 1649. He reports the vow to
have been made by Brébeuf as follows :
My God and my Saviour Jesus, what can I render to you for all the benefits
which you have conferred upon me? I will take from your hand the cup of your
sufferings, and I will invoke your Name. I then make a vow, — in the presence
of your Eternal Father and of the Holy Ghost; in the presence of your most
sacred Mother, and of her most chaste spouse, Saint Joseph; before the Angels,
the Apostles and Martyrs, and my blessed Fathers Saint Ignatius and St. Francis
Xavier, — yes, my Saviour Jesus, I make a vow to you never to fail, on my side,
in the grace of martyrdom, if by your infinite mercy you offer it to me some day,
to me, your unworthy servant. I bind myself to it in such a way that I intend
that, during all the rest of my life, it shall no longer be a lawful thing for me,
when remaining at my option, to avoid opportunities of dying and of shedding
my blood for you. (Save only that, in some emergency, I should judge that, for
the time being, it might be to the interests of your glory to behave otherwise in
the matter.) And when I shall have received the stroke of death. I bind myself
to accept it from your hand with all pleasure, and with joy in my heart. And
consequently, my beloved Jesus, I offer to you from to-day, in the feelings of joy
that I have thereat, my blood, my body, and my life; so that I may die only for
you, if you grant me this favour, since you have indeed condescended to die for
me. Enable me to live in such a way that finally you may grant me this favour, to
die so happily. Thus, my God and my Saviour, I will take from your hand the
cup of your sufferings, and I will invoke your Name, Jesus, Jesus, Jesus.1
The third vow, that of perfection, is dated August 18, 1645, in Brebeuf's
spiritual journal. The expression of these vows reveals Brebeuf's great humility
and submission before God and before his religious superiors.
That the greatest part of the journal dates from the year 1640 may probably
be explained by the fact that Brébeuf had at that time been commanded to
record his spiritual experiences. "He had been commanded to write these extraordinary
things which occurred within his soul, — at least, those which he could
most easily remember."2
The soul of the author shines through these writings. Most apparent are his
humility and dedication. The following words of Brébeuf as given in the Relation
of 1649 show clearly his attitude to suffering and to approaching death.
О my God, why are you not known? [he wrote some time before dying] Why is
this barbarous country not all converted to you? Why is not sin abolished from
it? Why are you not loved? Yes, my God, if all the torments which the captives
can endure in these countries in the cruelty of the tortures, were to fall on me, I
offer myself thereto with all my heart, and I alone will suffer them.3
The dominant image is that of the cross which is at once a sign of security and
a premonition of suffering and death. There are troublesome visions from evil
sources, as permitted by God, and also visions of consolation and elation. In
perfect submission, Brébeuf accepted these experiences by which he was prepared
for martyrdom.
The journal is given here in English. It may be appreciated as a historical
document, and as the writings of one of the first mystics of Canada.
JANUARY 1630 — / felt an ardent desire to suffer something for Jesus Christ; I
fear being reproved because up till now he has treated me with too much mildness;
I am afraid especially at the thought that I have grievously offended his divine
majesty. Nevertheless, I shall hold firmly the hope of my salvation when occasions
of suffering present themselves.
Having considered attentively my sins so serious and so numerous,
I believed nevertheless that I saw the divine mercy that extended its arms to me to
embrace me with kindness and that pardoned by amnesty all my past sins; it revived
the memory of my good works performed in charity, but stifled by sin, and
finally invited me to join in close friendship, saying to me as to Paul formerly: "He
will be to Me a vessel of election and will carry my name to Nations." Then I
thanked God, I offered myself and said: "Make of me, Lord, a man according to
your heart. Teach me what You want me to do. In the future, nothing will separate
me from your love, neither nakedness, nor the sword, nor death. Did I, a member
of your holy company, I, destined to be your apostle of Canada, if I had been
faithful, I to whom was given, certainly not the gift of languages, but a great
facility for learning them, did I have to be so careless! oh evil! oh unseemliness! oh
deformity of my conduct!"
I did not find in myself any affection for venial sin that would lead me to commit
such with pleasure.
I prayed to God not to cut me down like a useless tree, but to grant me still this
year, and I promised to bear better fruits.
FEBRUARY 9 — It seemed to me, being suddenly ravished, that I was deprived of
all my senses and united to God. In truth, this ravishing was accompanied by a
transistory physical feeling.
On the 25th of March of this year 1630, I shall have passed thirty seven years;
in fact, I was born in 1593 on the feast of the Annunciation.
On the 20th of January 1630, I pronounced the vows of coadjutor in the chapel
of the college of Rouen, before the Reverend Father Jacques Bertrix, rector.
In the month of September 1631, I received the subdiaconate at Lisieux; then,
the same year, the diaconate at Bayeux in December; in 1632, I was ordained at
Pontoise, at the beginning of Lent and, on the feast of the Annunciation of the
Virgin, I offered to God my first Mass at Rouen.
DURING THE EXERCISES OF 1631, BEGUN ON MAY i2 — Lord Jesus, my Redeemer,
you have redeemed me by your blood and your very precious death. That is why I
promise to serve You all my life, in the Society of Jesus, to serve no other than
You, and You alone. I sign this promise with my blood and my hand, prepared to
sacrifice my whole life as willingly as this drop.
ON SEPTEMBER 4, DURING THE EXERCISES — In His goodness, God has provided
me with mildness, with gentleness and with charity towards all; with disinterestedness
as regards all things and with patience to endure contrarities. His divine goodness
wills that by these means I come to perfection and to eternal glory. That is
why that will be the matter of my particular examination, to know whether I am
using these talents that He has confided to me as I should.
1637 — On the 21st, or the 22nd, or the 23rd of the month of August, and at
the time of the evening examination of conscience and the litany of the Virgin, in
a vision of the spirit or the imagination, I believed I saw an immense horde of
demons who approached me with the intention of devouring me, or at least, of
biting me. But not one of them succeeded in harming me. Those that were in front
were like horses of strange grandeur, with hair long and curly like that of goats; I
scarcely remember the forms of the others, but I know that I had never seen anything
so numerous, so diverse and so horrible. This vision lasted perhaps for the
space of a Miserere. I do not remember having been afraid, but, placing my confidence
in God, I said: "Do all that God permits you; you will not pull out one hair
of my head without a sign of His will."
DURING THE EXERCISES OF 1645.
AUGUST 18 — Henceforth, I shall make, every day at the time of communion,
with the consent of the superior, the vow to do all that I know will contribute to
the greatest glory of God and to His greatest service.
This Vow will have two rules: (i) When I myself, reasonably, with clarity and
without any doubt, shall judge that something is for the greatest glory of God; (a)
the superior or the spiritual director whom I must consult when in doubt if I can.
I add as explanation: (i) This vow extends to all that is concerned with the
rule, so that where there would be mortal sin in virtue of the precept, there would
also be sacrilege in virtue of the vow; (2) in things which are of simple counsel
and not of precept, but which are important and of grave consequence for the glory
of God, this vow binds me under pain of mortal sin. If the thing is less important,
it binds me only under pain of venial sin; (3) in order that in a thing of small
importance I be held by this vow under pain of venial sin, I must see clearly, with
certitude and without hesitation, that it may contribute to the greatest glory of God,
whether I judge it according to the law of God, or according to the rules of decision
given in the Exercises, or finally according to the lights of my reason and the
grace of God, or whether 1 take as rule the judgment of the superior or of the
spiritual director.
DURING THE EXERCISES OF 1640 — On the day before retreat, after the examination,
while I was confessing, and afterwards while I was performing my penance,
two suns appeared to me, shining with a bright light, between which there was a
cross whose arms, head, and foot seemed of the same dimension. I did not see what
material this cross was made of, but each extremity ended in a fleur de lis or in the
face of a cherubim. On the upper part of the cross there appeared, if I am not
mistaken, the image of Our Lord Jesus Christ. Afterwards I had doubts, asking
myself whether it was not the image of the Blessed Virgin Mary. From that time, I
felt myself called interiorly to the cross and to mortification.
The following day, it was February 12, during the first exercise, I endeavoured
to be in God in a thought of pure love and I thrust aside the sight of every creature:
also I was pursued by all sorts of distractions and burdened with aversion.
Then I believed I heard within myself: "Turn towards Jesus Christ crucified and
He will be henceforth the base and the foundation of your contemplations." At
once I felt devoted to Jesus Christ.
The same day, I believed I saw a truly terrible figure resembling the lion head
that is seen, I think, in a picture of Father Joseph Anchieta, but larger at the first
and increasing little by little. I believed it to be the devil; however, I did not
experience any fear, but I said: "Act if God permits you." I made the sign of the
cross, it seems to me, and at once the spectre disappeared.
On the 14th, at the time of the meditation, I believed I saw Our Lord Jesus
Christ, fixed to the cross, who came towards me to be relieved of the burden and
to place it on my shoulders; willingly I offered my shoulders, but I do not know
what happened. I know only that a dead body appeared to me, separated from the
cross, not as it had appeared previously, but entirely covered with leprosy, without
form or beauty. All the time I thought that it was the body of Our Lord Jesus
Christ because I saw the wounds in His hands, and I understood that we must not
think of Jesus crucified as we ordinarily imagine, but rather as a leper in whom
there was neither form nor beauty.
The same day, in the evening, as I prepared to meditate on the perfections of
Jesus Christ, on His various communications with me and my misery before Him,
thinking that all His other titles must come together, as to a centre, in His extraordinary
love for us, I at once believed I saw an immense rose, marvellous in size
and kind, with all its beauty radiating from such a centre.
On the i8th, I seemed to see the Blessed Virgin Mary carrying the Infant Jesus
as on an azure blue cloud, and golden rays of rare beauty sprang out of this cloud.
I hoped that the Virgin would present me to Christ, but nothing happened.
On February 23, during the evening examination, I thought I saw something like
the face of a Spaniard, wearing a pleated ruff and a Spanish hat. At once the
thought came to me that the devil was hiding under this form, seeking to distract
me from prayer. I quickly turned my thoughts to other things.
On the 26th of the same month, at night, during the recitation of the rosary, I
believed I saw the tabernacle of the Sainte-Marie residence on which seven angels
are painted, and I felt myself urged to prayer. Then it seemed to me that I was in
the house and in the chapel and that I saw the relics there: I was greatly inspired
to invoke all those saints.
On March g, after the evening examination, I was reading a spiritual book near
the fire. Then I saw, near the little house of Sainte-Marie, an enormous streaked
serpent that seemed to come out of the river and creep towards the house. It
appeared to be five or six cubits long. When it was near the house, it rose and threw
itself on one of our Frenchmen that it seemed to seize by the ears and the hair,
until one of our Fathers, running behind, seized the serpent and crushed it against
the ground. All then began to tramp on it and the vision disappeared at once.
Next I saw, behind the gable end of the little house of Sainte-Marie, four dogs
of astonishing size, with long ears. They were resting on their haunches and looking
towards the house. Two were smoke-coloured, and two were dark brown. I did not
see any more than that.
On March 11, as I began the morning examination before the blessed Sacrament,
I saw a Jesuit — I do not know which one — elevated in space, in the manner in
which we ordinarily paint our Fathers, with the head surrounded by a great light.
Shortly after, antennae like those of a crab projected from the head of this Jesuit,
then the whole head changed into a river crab, evident from the numerous feet,
and he hung down towards the earth. This vision was brief but it frightened and
upset me greatly, at the thought that I might be this unfortunate Jesuit in whom
such a terrible change would be produced.
On March 21, being at the residence of Saint Joseph, during my night prayer, I
saw a human form arise above the altar. It had wings and, moving them, balanced
and supported itself in space, but could hardly go forward, held as it was by a cord
or by some other means. I believed at first, when it appeared and attempted to fly,
that it had four wings, but then I saw only two. This vision signifies, had I thought,
that I or some other person tries to rise to the contemplation of celestial things,
but finds himself prevented from attaining them by worldly affections.
On March 30, after my Mass, as I was recollecting inwardly to listen to Christ
speaking within me, I believed I saw a hand that anointed my heart and my whole
spirit with oil. This sight filled me with extreme peace and tranquility.
On April 11, at the residence of Saint Joseph, a sedition arose, during which
Pierre Boucher's arm was injured, while Father Chaumonot and I were stricken
with blows; burdened with injuries and greatly frightened, we were all ordered by
Ondihoahorea and the other captains to leave the village. At night, as I was thanking
God for all that had happened, forcing myself, although very upset and distressed,
to conform my will to God's, I believed I saw the Blessed Virgin Mary —
as she is represented in pictures — greatly afflicted and her heart pierced with
lances. I felt inwardly a voice saying to me: "The Blessed Mother of God, although
greatly afflicted, was always perfectly submissive to the will of God and she must be
an example for you in adversities."
On May g, in the town of Saint Joseph, I was enraptured in God by flights of
vehement love that urged me to strain towards Him with effort. Then something
appeared to me under the form of an old woman who, hastening to embrace me,
struck her head against mine so violently that I was hurt. Then I suspected this old
woman to be the devil; I fortified myself with the sign of the cross and at once the
old woman, remaining at a distance, did not dare to approach me any more.
During the days when I was at Teanaostaiae, I was often carried to God by
flights of love.
On the seventeenth of the same month, during the day, while I was praying to
God, I felt my spirit raised while I was considering a cross made like the one at
Sainte Marie in which relics from the holy land are enshrined, or like some crosses
that are made of stars. This vision lasted a long time, and during it I had no other
thought but that God wanted to send me some new cross.
On August 4th, having returned from the burial of our late Chrétien, in the
evening during the examination, I had various visions. I remember nothing at all
of the first. The second presented to me a pavilion or dome that descended from
the sky and rested over the grave of our Chrétien, and next it seemed to me that his
same pavilion was pulled up by the two ends and drawn on high as if it were to be
raised to heaven. I did not see however that it was raised, nor the persons who
drew it. This vision lasted long enough and ended there. The sentiment that I felt
from it is that God wanted to make understood the state of the soul of this good
Chrétien.
On the 12th or 13th of August, I seemed to see a high mountain entirely covered
with women saints. I do not know whether some men saints appeared, but more
truly it seems to me that there were only women saints. They were disposed on this
mountain in the way of an amphitheatre, in such a way that from the foot of the
mountain up to the summit the ranks diminished until they were reduced to unity
that was Our Lady, who was seated on the peak of the said hill. Then I thought
of our Joseph Chiwatenhwa, but I did not see him on that hill. I believed that this
vision signified the excellence of the Blessed Virgin over all the saints.
On August 2jth, at night, while saying the litanies, I saw the form of a man
who was suspended in air, but inverted so that his head was below and his feet
above. It seemed to me that his feet were not attached to anything, but only that
this man was upheld in air in this posture. I could not distinguish who this person
was. But immediately afterwards, I saw and knew distinctly a certain man, whether
or not he was the same as the first, who was seated with his face turned towards
the earth, and was totally covered with big postules, like some ill people who, during
the contagion, were seen to be covered, not with αβαχ pox, but with large grains.
And not only was he covered in face and body with this leprosy or pox, but also
the air around him. And I do not doubt that there appeared someone a little distance
from him, already infected with the same contagion. The idea came to me
that that vision signified the sad state of that unfortunate soul and the contagion
that communicated itself to others following contact with that man.
On August 31st, at night, during the litany and the examination, I first saw a
woman's garment of a ravishing beauty, as much because of the material that
appeared admirable as because of the ornaments and embroideries of gold and
pearl that were on it. A lady, whom I do not doubt was Our Lady, was dressed in
this garment; but I did not see her face at all, and my spirit was entirely occupied
and ravished by the sight and consideration of this rich and marvellously ample
garment. Then the question having come to me of why I did not look at this lady
directly, I raised on high the eyes of my spirit, and seemed to see a high statue,
covered with a veil and with a crown above, in the way in which we are accustomed
to represent the glorious Virgin. But this vision hardly lasted and was not very
distinct.
In the second place, beside Our Lady there began to half open a great globe the
interior of which was decorated with many and diverse beauties more surprising
and ravishing than I can conceive, and than I know how to explain. I had never
seen or read anything of the like. The first idea that came to me on the opening of
this globe was that it was the same vision that I had of a clock with infinite springs.
But it was entirely different. The sentiments that I had at the time were admiration,
love of God and fear of being wrong.
On November iyth, on my way to the Neutral Nation, at night, before arriving,
while praying to God, I believed I saw a multitude of angels placed before me.
On December 13th, being at Andachkhroeh Chenusolahissen, it seems to me
while making my examination, I saw a skeleton fleeing from me: did it come from
me? or rather, coming from elsewhere, was it simply close to me? I do not know.
I know only one thing: when I saw it, it held fast to my sides, and it disappeared
at once.
On January 16, 1641, in a dream, I believed myself in the company of blessed
Father Coton: he told me that the following day he had a case to plead before the
judges; in my turn I told him that I also, in the following days, had a case to
defend and that however I had not yet thought of my defence. In retrospect, I
thought that the Father would give me his kind help in the defence that I had to
make.
On February Jth, there appeared two hands joined as in sign of pact. Also at this
moment, it seems to me, or a few days after, during the night prayer, there appeared
to me a quantity of crosses that I accepted willingly. The following night, while at
prayer, as I tried to conform my will to God's, saying to him: "Lord, your will he
done", I heard as it were a voice say to me: "Take and read." The day having
arrived, I took up the Imitation of Christ, and I happened on the chapter of "The
Royal Way of the Holy Cross." Thereafter, there ensued in my spirit a great peace
and repose concerning the trials that would come to me.
On October 8, 1644., in Huronia, in the chapel of the Blessed Virgin Mary, at
night, during prayer, before the meal, I seemed to see violaceous or red blood
stains on the clothes of all our fathers, as well as on mine, without anyone being
excepted. As I was filled with wonder, the thought came to me that justice protected
us all as with a garment of blood.
I, the undersigned, priest of the Society of Jesus, delegated by Reverend Father
Paul Ragueneau, superior of this mission, affirm under oath that the present writings,
contained in the leaves from page 217 to 250, have been read with great care
and attention, and conform totally to the autographs of Father Joseph-Marie
Chaumonot, of the surgeon Francois Gendron, and to the manuscripts of Father
Jean de Brébeuf.
Dated at Quebec in New France, August 25, 1652.
JOSEPH PONGET, S.J.
I affirm the same. — PAUL RAGUENEAU.
FOOTNOTES
1 "Relation of 1648-49," The Jesuit Relations, ed. Reuben Gold Thwaites (New
York, 1959), XXXIV, p. 167-169.
2 Ibid. p. 163.
3 Ibid. p. 189.
