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"Madeleine De Verchères (1678–1747): Woman Warrior of French Canada." Women Warriors and National Heroes: Global Histories

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Coates, Colin M. "Madeleine de Verchères (1678–1747): Woman Warrior of French Canada." Women Warriors and National Heroes: Global Histories. .. London,: Bloomsbury Academic, 2020. 131–148. Bloomsbury Collections. Web. 26 Sep. 2021. <http:// dx.doi.org/10.5040/9781350140301.ch-008>. Downloaded from Bloomsbury Collections, www.bloomsburycollections.com, 26 September 2021, 00:08 UTC. Copyright © Boyd Cothran, Joan Judge, Adrian Shubert and contributors 2020. You may share this work for non-commercial purposes only, provided you give attribution to the copyright holder and the publisher, and provide a link to the Creative Commons licence. 7 Madeleine de Verchères (1678–1747): Woman Warrior of French Canada Colin M. Coates “Each people has had its women warriors,” concluded a discussion of the phenomenon of Amazons in a nineteenth-century edition of Voltaire’s Dictionnaire philosophique, the examples primarily from the Arab and French traditions.1 The entry could have included an example from France’s colony in North America. In the 1690s, Madeleine de Verchères situated the story of her bravery in defending her family’s fort in New France in the broad context of the woman warrior tradition.2 In her own words, she tested the boundaries of gendered military action, thus helping future generations of historical enthusiasts insist on the worthiness of Canadian history through the fact that the country could boast its own woman warrior—at the same time that the actions she claimed to have performed complicated their narratives of gendered historic bravery. Seven years after the event, Verchères informed Mme de Maurepas, the wife of Louis XIV’s Minister of the Marine, that she, at the age of fourteen, had defended her family fort against a Haudenosaunee (Iroquois) attack. In making this claim, Verchères drew on a contemporary act of female heroism in the hopes of receiving a pension. She used imagery and language that evoked the woman warrior tradition in France, in particular pointing to her adoption of male clothing. Her narrative along with some related versions allowed her to become, eventually, the archetypical woman warrior of French Canada, even Canada as a whole. From the mid-nineteenth century, poets, historians, and artists would invoke the better-known figures from French history, Jeanne Hachette (Jeanne Fourquet, the defender of Beauvais in 1472) and Jeanne d’Arc to provide a broader cultural context for her heroism. Her story would inspire a statue erected in her honor in the town of her fame, and a decade later the first feature- length French-Canadian film. Verchères’s own story constrained the retellings to some degree, although writers and artists tended to suppress or ignore elements that they found difficult. This paper is based on material in Colin M. Coates and Cecilia Morgan,Heroines and History: Representations of Madeleine de Verchères and Laura Secord (Toronto: University of Toronto Press, 2002). 132 Women Warriors and National Heroes Verchères’s first narrative, dated October 15, 1699, was a short letter petitioning the wife of Minister of the Marine to accord either a pension of 50 écus, like that accorded to wives of officers, or failing that, an ensign-ship for her brother.3 (The king’s officials granted her this pension.) The narrative was direct and clearly organized. After citing the Count de Maurepas’s munificence toward the distant colony of New France in the context of the decades of hostility between the French and Haudenosaunee, she provided a summary of her act of bravery. The Haudenosaunee assault on her family’s fort, situated eight leagues to the north-east of Montréal, on the south shore of the St Lawrence River, caught the French settlers by surprise. The Indigenous attackers captured about twenty of her compatriots. Verchères herself was four hundred paces outside the fort. She ran quickly back, only barely escaping the clutch of a warrior by unknotting the scarf (“mouchoir de col”) around her neck at the precise moment that he had grasped it. Closing the gate behind her, she cried “aux armes” to the inhabitants of the fort, and ignored the women who lamented the loss of their husbands. She mounted the bastion, donned a soldier’s hat, and shot the cannon to frighten the Haudenosaunee. This act alerted the neighboring forts to the danger they were facing. The location of this act of heroism was a fairly new French settlement to the east of Montreal. Although French claims to the St Lawrence Valley dated back to the sixteenth century, royal interest, immigration, and agricultural expansion remained limited until the 1660s. François Jarret de Verchères received seigneurial title to a small fief fronting on the St Lawrence River in 1672, and French settlers began clearing land in Verchères shortly thereafter. Like other settlements in the plains around Montreal, it was located on traditional Indigenous territories and subject to occasional military excursions by the Haudenosaunee, in conflict with the French for many decades. These raids fit into a complicated geopolitics involving opposing alliances, competition for trade and retribution for previous attacks. With the arrival of the Carignan-Sallières regiment in the colony in 1665, and their eventual encouragement to settle in the colony, many of the men of this generation, like François Jarret de Verchères, were linked to military activity. Between 1663 and 1673, the French government sent over about 800 women from France to help populate the colony and establish an agrarian economy. These women were not usually involved in military feats. Indeed, Verchères recognized how her act of bravery tested gender roles. The third sentence of her letter placed the conundrum at the center of her story: “Although my sex does not allow me to have other inclinations than those expected of me, permit me nonetheless Madame, to tell you that I have the same feelings that draw me to glory as do many men.”4 The wording of Verchères’s letter was carefully chosen, with a register of language that one does not normally see in correspondence of the period. Taking on a male guise was not a simple change. Rather, she “metamorphosed” (“je me métamorphosay”) in donning the soldier’s hat. Verchères also invoked contemporary women who had taken on similar roles in contemporary France. “I know, Madame, that there have been in France persons of my sex in this last war, who placed themselves at the head of their peasants to oppose the invasion of enemies into their province.”5 This reference was undoubtedly to Philis de la Charce (Charsse), daughter of the Marquis de la Charce in Dauphiné in southwestern France. In the same year as Madeleine de Verchères (1678–1747) 133 Verchères’s heroic act, Catholic convert Philis de la Charce led a group of provincial inhabitants in opposing a Savoyard invasion during the War of the League of Augsbourg. De la Charce’s action was that of a noble, 47-year-old woman. The news of de la Charce’s bravery reached the court of Louis XIV, and in the same year, she visited Paris, and importantly—for the comparison to Verchères—was accorded a pension. The court publication, Le Mercure Galant, reported a short version of the story in late 1692.6 Perhaps the notice of this act of heroism took some time to filter to the colony, where communications were restricted to a limited number of sailings and the months during which the St Lawrence River was not frozen. It is likely that de la Charce’s story was the source that inspired Verchères, with the assistance of the colonial official and author Claude Charles Le Roy de Bacqueville de la Potherie, to petition Mme de Maurepas. Bacqueville de la Potherie included two separate versions of the story in the historical account of the colony he later published: both containing much of the same wording as Verchères’s missive to Mme de Maurepas. Bacqueville de la Potherie’s tomes were not published until 1722, but he probably finished working on the manuscript around 1714. He explicitly claimed that he had assisted Verchères with her letter and he also used the verb “se métamorphoser.” There is the possibility of some similarity between the account of de la Charce’s actions in the official publication and Bacqueville de la Potherie’s first version:Mercure ( de France: “on ne doit pas passer sous silence le courage & l’intrepidité … ”; Bacqueville de la Potherie: “Je ne sçaurois passer sous silence l’action heroïque de Mademoiselle de Vercheres”7), although this banal wording cannot provide conclusive proof of the influence. In any case, Verchères had invoked the woman warrior tradition in justifying her appeal for a pension. She conveyed her transgressive act in donning male apparel, underlining the change with the verb “métamorphosay.” She created the framework for portraying gendered aspects of her own heroism: the surrender of her kerchief, an action which protected her virginity; she distinguished herself from the women around her by ignoring their cries and changing her appearance; she represented her region, in this case colonial New France. Like their counterpart in the Dauphiné in metropolitan France, “Canadian women would not lack the passion to reveal their zeal for the glory of the King if they found the occasion to do so.”8 Verchères was a fitting settler colonial addition to the French tradition of woman warriors. Around twenty-seven years later, Verchères recounted a longer version of the events at the behest of the new governor of the colony.9 This version highlights Verchères’s courage in rallying the French inhabitants of the fort, particularly her younger brothers (“Let us fight to the death. We fight for our country and for our faith.
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