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.

I will now give from memory, a general description of the interior of the Convent of Black nuns, except the few apartments which I never saw. I may be inaccurate in some things, as the apartments and passages of that spacious building are numerous and various; but I am willing to risk my credit for truth and sincerity on the general correspondence between my description and things as they are. And this would, perhaps be as good a case as any by which to test the truth of my statements, were it possible to obtain access to the interior. It is well known, that none but veiled nuns, the bishop, and priests, are ever admitted; and, of course, that I cannot have seen what I profess to describe, if I have not been a Black nun. [Footnote: I ought to have made an exception here, which I may enlarge upon in future Certain other persons are sometimes admitted.] The priests who read this book, will acknowledge to themselves the truth of my description; but will, of course deny it to the world, and probably exert themselves to destroy or discredit, I offer to every reader the following description, knowing that time may possibly throw open those secret recesses, and allow the entrance of those who can satisfy themselves, with their own eyes, of its truth. Some of my declarations may be thought deficient in evidence; and this they must of necessity be in the present state of things. But here is a kind of evidence on which I rely, as I see how unquestionable and satisfactory it must prove, whenever it shall be obtained.

If the interior of the Black Nunnery, whenever it shall be examined, is materially different from the following description, then I can claim no confidence of my readers. If it resembles it, they will, I presume, place confidence in some of those declarations, on which I may never be corroborated by true and living witnesses.

I am sensible that great changes may be made in the furniture of apartments; that new walls may be constructed, or old ones removed; and I have been credibly informed, that masons have been employed in the nunnery since I left it. I well know, however, that entire changes cannot be made; and that enough must remain as it was to substantiate my description, whenever the truth shall be known.

The First Story.

Beginning at the extremity of the right wing of the Convent, towards
Notre Dame-street, on the first story, there is—

1st. The nuns' private chapel, adjoining which is a passage to a small projection of the building, extending from the upper story to the ground, with very small windows. Into the passage we were sometimes required to bring wood from the yard and pile it up for use.

2d. A large community-room, with plain benches fixed against the wall to sit, and lower ones in front to place our feet upon. There is a fountain in the passage near the chimney at the farther end, for washing the hands and face, with a green curtain sliding on a rod before it. This passage leads to the old nuns' sleeping-room on the right, and the Superior's sleeping-room, just beyond it, as well as to a staircase which conducts to the nuns' sleeping-room, or dortoir, above. At the end of the passage is a door opening into—

3d. The dining-room; this is larger than the community-room, and has three long tables for eating, and a chapelle, or collection of little pictures, a crucifix, and a small image of the infant Saviour in a glass case. This apartment has four doors, by the first of which we are supposed to have entered, while one opens to a pantry, and the third and fourth to the two next apartments.

4th. A large community-room, with tables for sewing, and a staircase on the opposite left-hand corner.

5th. A community-room for prayer, used by both nuns and novices. In the farther right-hand corner is a small room partitioned off, called the room for the examination of conscience, which I had visited while a novice by permission of the Superior, and where nuns and novices occasionally resorted to reflect on their character, usually in preparation for the sacrament, or when they had transgressed some of the rules. This little room was hardly large enough to contain half a dozen persons at a time.

6th. Next beyond is a large community-room for Sundays. A door leads to the yard, and thence to a gate in the wall on the cross street.

7th. Adjoining this is a sitting-room, fronting on the cross street, with two windows, and a store-room on the side opposite them. There is but little furniture, and that very plain.

8th. From this room a door leads into what I may call the wax-room, as it contains many figures in wax, not intended for sale. There we sometimes used to pray, or meditate on the Saviour's passion. This room projects from the main building; leaving it, you enter a long passage, with cupboards on the right, in which are stored crockery-ware, knives and forks, and other articles of table furniture, to replace those worn out or broken—all of the plainest description; also, shovels, tongs, &c. This passage leads to—

9th. A corner room, with a few benches, &c., and a door leading to a gate on the street. Here some of the medicines were kept, and persons were often admitted on business, or to obtain medicines with tickets from the priests; and waited till the Superior or an old nun could be sent for. Beyond this room we were never allowed to go; and I cannot speak from personal knowledge of what came next.

The Second Story.

Beginning, as before, at the western extremity of the same wing, but on the second story, the farthest apartment in that direction which I ever entered was—

1st. The nuns' sleeping-room, or dormitory, which I have already described. Here is an access to the projection mentioned in speaking of the first story. The stairs by which we came up to bed are at the farther end of the room; and near them a crucifix and font of holy water. A door at the end of the room opens into a passage, with two small rooms, and closets between them, containing bedclothes. Next you enter—

2d. A small community-room, beyond which is a passage with a narrow staircase, seldom used, which leads into the fourth community-room, in the first story. Following the passage just mentioned, you enter by a door—

3d. A little sitting-room, furnished in the following manner: with chairs, a sofa, on the north side, covered with a red-figured cover and fringe, a table in the middle, commonly bearing one or two books, an inkstand, pens, &c. At one corner is a little projection into the room, caused by a staircase leading from above to the floor below, without any communication with the second story. This room has a door opening upon a staircase leading down to the yard, on the opposite side of which is a gate opening into the cross street. By this way the physician is admitted, except when he comes later than usual. When he comes in, he usually sits a little while, until a nun goes into the adjoining nuns' sick-room, to see if all is ready, and returns to admit him. After prescribing for the patients he goes no farther, but returns by the way he enters; and these two are the only rooms into which he is ever admitted, except the public hospital.

4th. The nuns' sick-room adjoins the little sitting-room on the east, and has, I think, four windows towards the north, with beds ranged in two rows from end to end, and a few more between them, near the opposite extremity. The door from the sitting-room swings to the left, and behind it is a table, while a glass case, to the right, contains a wax figure of the infant Saviour, with several sheep. Near the northeastern corner of this room are two doors, one of which opens into a long and narrow passage leading to the head of the great staircase that conducts to the cross street. By this passage the physician sometimes finds his way to the sick-room, when he comes later than usual. He rings the bell at the gate, which I was told had a concealed pull, known only to him and the priests, proceeds up-stairs and through the passage, rapping three times at the door of the sick-room, which is opened by a nun in attendance, after she has given one rap in reply. When he has visited his patients, and prescribed for them, he returns by the same way.

5th. Next beyond this sick-room, is a large unoccupied apartment, half divided by two partial partitions, which leave an open space in the middle. Here some of the old nuns commonly sit in the day-time.

6th. A door from this apartment opens into another not appropriated to any particular use, but containing a table, where medicines are sometimes prepared by an old nun, who is usually found there. Passing through this room, you enter a passage with doors on its four sides: that on the left, which is kept fastened on the inside, leads to the staircase and gate; that in front, to private sick-rooms soon to be described.

7th. That on the right leads to another, appropriated to nuns suffering with the most loathsome disease. There were usually a number of straw mattresses, in that room, as I well knew, having helped to carry them in after the yard-man had filled them. A door beyond enters into a store-room, which extends also beyond this apartment. On the right, another door opens into another passage; crossing which, you enter by a door—

8th. A room with a bed and screen in one corner, on which nuns were laid to be examined before their introduction into the sick-room last mentioned. Another door, opposite the former, opens into a passage, in which is a staircase leading down.

9th. Beyond this is a spare-room, sometimes used to store apples, boxes of different things, &c.

10th. Returning now to the passage which opens on one side upon the stairs to the gate, we enter the only remaining door, which leads into an apartment usually occupied by some of the old nuns, and frequently by the Superior.

11th, and 12th. Beyond this are two more sick-rooms, in one of which those nuns stay who are waiting their accouchment, and in the other, those who have passed it.

13th. The next is a small sitting-room, where a priest waits to baptize the infants previous to their murder. A passage leads from this room, on the left, by the doors of two succeeding apartments, neither of which have I ever entered.

14th. The first of them is the "holy retreat," or room occupied by the priests, while suffering the penalty of their licentiousness.

15th. The other is a sitting-room, to which they have access. Beyond these the passage leads to two rooms, containing closets for the storage of various articles, and two others where persons are received who come on business.

The public hospitals succeed, and extend a considerable distance, I believe, to the extremity of the building. By a public entrance in that part, priests often come into the nunnery; and I have often seen some of them thereabouts, who must have entered by that way. Indeed, priests often get into the "holy retreat" without exposing themselves to the view of persons in other parts of the Convent, and have been first known to be there, by the yard-man being sent to the Seminary for their clothes.

The Congregational Nunnery was founded by a nun called Sister Bourgeoise. She taught a school in Montreal, and left property for the foundation of a Convent. Her body is buried, and her heart is kept, under the nunnery, in an iron chest, which has been shown to me, with the assurance that it continues in perfect preservation, although she has been dead more than one hundred and fifty years. In the chapel is the following inscription: "Soeur Bourgeoise, Fondatrice du Couvent"—Sister Bourgeoise, Founder of the Convent.

Nothing was more common than for the Superior to step hastily into our community-rooms, while numbers of us were assembled there, and hastily communicate her wishes in words like these:—

"Here are the parents of such a novice: come with me, and bear me out in this story." She would then mention the outlines of a tissue of falsehoods, she had just invented, that we might be prepared to fabricate circumstances, and throw in whatever else might favor the deception. This was justified, and indeed most highly commended, by the system of faith in which we were instructed.

It was a common remark made at the initiation of a new nun into the Black nun department, that is, to receive the black veil, that the introduction of another novice into the Convent as a veiled nun, caused the introduction of a veiled nun into heaven as a saint, which was on account of the singular disappearance of some of the older nuns at the entrance of new ones!

To witness the scenes which often occurred between us and strangers, would have struck a person very powerfully, if he had known how truth was set at naught. The Superior, with a serious and dignified air, and a pleasant voice and aspect, would commence a recital of things most favorable to the character of the absent novice, and representing her as equally fond of her situation, and beloved by the other inmates. The tale told by the Superior, whatever it was, however unheard before, might have been any of her statements, was then attested by us, who, in every way we could think of, endeavored to confirm her declarations, beyond the reach of doubt.

Sometimes the Superior would intrust the management of such a case to some of the nuns, whether to habituate us to the practice in which she was so highly accomplished, or to relieve herself of what would have been a serious burden to most other persons, or to ascertain whether she could depend upon us, or all together, I cannot tell. Often, however, have I seen her throw open a door, and say, in a hurried manner, "Who can tell the best story?"

One point, on which we received frequent and particular, instructions was, the nature of falsehoods. On this subject I have heard many a speech, I had almost said many a sermon; and I was led to believe that it was one of great importance, one on which it was a duty to be well informed, as well as to act. "What!" exclaimed a priest one day—"what, a nun of your age, and not know the difference between a wicked and a religious lie!"

He then went on, as had been done many times previously in my hearing, to show the essential difference between the two different kinds of falsehoods. A lie told merely for the injury of another, for our own interest alone, or for no object at all, he painted as a sin worthy of penance. But a lie told for the good of the church or Convent, was meritorious, and of course the telling of it a duty. And of this class of lies there were many varieties and shades. This doctrine has been inculcated on me and my companions in the nunnery, more times than I can enumerate: and to say that it was generally received, would be to tell a part of the truth. We often saw the practice of it, and were frequently made to take part in it. Whenever anything which the Superior thought important, could be most conveniently accomplished by falsehood, she resorted to it without scruple.

There was a class of cases in which she more frequently relied on deception than any other.

The friends of the novices frequently applied at the Convent to see them, or at least to inquire after their welfare. It was common for them to be politely refused an interview, on some account or other, generally a mere pretext; and then the Superior usually sought to make as favorable an impression as possible on the visitors. Sometimes she would make up a story on the spot, and tell the strangers; requiring some of us to confirm it, in the most convincing way we could.

At other times she would prefer to make over to us the task of deceiving, and we were commended in proportion to our ingenuity and success.

Some nun usually showed her submission, by immediately stepping forward. She would then add, perhaps, that the parents of such a novice, whom she named, were in waiting, and it was necessary that they should be told such, and such, and such things. To perform so difficult a task well, was considered a difficult duty, and it was one of the most certain ways to gain the favour of the Superior. Whoever volunteered to make a story on the spot, was sent immediately to tell it, and the other nuns present were hurried off with her under strict injunctions to uphold her in every thing she might state. The Superior, as there was every reason to believe, on all such occasions, when she did not herself appear, hastened to the apartment adjoining that in which the nuns were going, there to listen through the thin partition, to hear whether all performed their parts aright. It was not uncommon for her to go rather further, when she wanted time to give such explanations as she could have desired. She would then enter abruptly, ask, "Who can tell a good story this morning?" and hurry us off without a moment's delay, to do our best at a venture, without waiting for instructions. It would be curious, could a stranger from "the wicked world" outside the Convent witness such a scene. One of the nuns, who felt in a favourable humour to undertake the proposed task, would step promptly forward, and signify her readiness in the usual way: by a knowing wink of one eye, and slight toss of the head.

"Well go and do the best you can," the superior would say; "and all the rest of you must mind and swear to it." The latter part of the order, at least, was always performed; for in every such case, all the nuns present appeared as unanimous witnesses of everything that was uttered by the spokesman of the day.

We were constantly hearing it repeated, that we must never again look upon ourselves as our own; but must remember, that we were solemnly and irrevocably devoted to God. Whatever was required of us, we were called upon to yield under the most solemn considerations. I cannot speak on every particular with equal freedom: but I wish my readers clearly to understand the condition in which we were placed, and the means used to reduce us to what we had to submit to. Not only were we required to perform the several tasks imposed upon us at work, prayers, and penances, under the idea that we were performing solemn duties to our Maker, but every thing else which was required of us, we were constantly told, was something indispensable in his sight. The priests, we admitted were the servants of God, specially appointed by his authority, to teach us our duty, to absolve us from sin, and to lead us to heaven. Without their assistance, we had allowed we could never enjoy the favour of God; unless they administered the sacraments to us, we could not enjoy everlasting happiness. Having consented to acknowledge all this, we had no other objection to urge against admitting any other demand that might be made for or by them. If we thought an act ever so criminal, the Superior would tell us that the priests acted under the direct sanction of God, and could not sin. Of course, then, it could not be wrong to comply with any of their requests, because they could not demand any thing but what was right. On the contrary, to refuse to do any thing they asked, would necessarily be sinful. Such doctrines admitted, and such practices performed, it will not seem wonderful when I mention that we often felt something of their preposterous character.

Sometimes we took a pleasure in ridiculing some of the favourite themes of our teachers; and I recollect one subject particularly, which at one period afforded us repeated merriment. It may seem irreverent in me to give the account, but I do it to show how things of a solemn nature were sometimes treated in the Convent, by women bearing the title of saints. A Canadian Novice, who spoke very broken English, one day remarked that she was performing some duty "for the God." This peculiar expression had something ridiculous to the ears of some of us; and it was soon repeated again and again, in application to various ceremonies which we had to perform. Mad Jane Ray seized upon it with avidity, and with her aid it soon took the place of a by-word in conversation, so that we were constantly reminding each other, that we were doing this and that thing, how trifling and unmeaning soever, "for the God." Nor did we stop here: when the superior called upon us to bear witness to one of her religious lies, or to fabricate the most spurious one the time would admit; to save her the trouble, we were sure to be reminded, on our way to the strangers' room, that we were doing it "for the God." And so it was when other things were mentioned—every thing which belonged to our condition, was spoken of in similar terms.

I have hardly detained the reader long enough on the subject, to give him a just impression of the stress laid on confession. It is one of the great points to which our attention was constantly directed. We were directed to keep a strict and constant watch over our thoughts; to have continually before our minds the rules of the Convent, to compare the one with the other, remember every devotion, and tell all, even the smallest, at confession, either to the Superior or to the priest. My mind was thus kept in a continual state of activity, which proved very wearisome; and it required the constant exertion of our teachers, to keep us up to the practice they inculcated.

Another tale recurs to me, of those which were frequently told us to make us feel the importance of unreserved confession. A nun of our Convent, who had hidden some sin from her confessor, died suddenly, and without any one to confess her. Her sisters assembled to pray for the peace of her soul, when she appeared, and informed them, that it would be of no use, but rather troublesome to her, as her pardon was impossible. [Footnote: Since the first edition, I have found this tale related in a Romish book, as one of very ancient date. It was told to us as having taken place in our Convent.] The doctrine is, that prayers made for souls guilty of unconfessed sin, do but sink them deeper in hell; and this is the reason I have heard given for not praying for Protestants.

The authority of the priests in everything, and the enormity of every act which opposes it, were also impressed upon our minds, in various ways, by our teachers. A "Father" told us the following story one day at catechism.

A man once died who had failed to pay some money which the priest had asked of him; he was condemned to be burnt in purgatory until he should pay it but had permission to come back to this world, and take a human body to work in. He made his appearance therefore again on earth, and hired himself to a rich man as a labourer. He worked all day with the fire burning in him, unseen by other people; but while he was in bed that night, a girl in an adjoining room, perceiving the smell of brimstone, looked through a crack in the wall, and saw him covered with flames. She informed his master, who questioned him the next morning, and found that his hired man was secretly suffering the pains of purgatory, for neglecting to pay a certain sum of money to the priest. He, therefore furnished him the amount due; it was paid, and the servant went off immediately to heaven. The priest cannot forgive any debt due unto him, because it is the Lord's estate.

While at confession, I was urged to hide nothing from the priest, and have been told by them, that they already knew what was in my heart, but would not tell, because it was necessary for me to confess it. I really believed that the priests were acquainted with my thoughts; and often stood in great awe of them. They often told me they had power to strike me dead at any moment.