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Université De Montréal Providence Divine Et Diable Trompeur 7//, 32/9. 9 Université de Montréal Providence divine et diable trompeur : représentations des manifestations visionnaires chez les religieux et les religieuses en Nouvelle-France (de 1612 à 1724) Par Stéphan Martel Département d’histoire Faculté des arts et des sciences Mémoire présenté à la faculté des études supérieures en vue de l’obtention du grade de Maître ès arts (M.A.) Avril 2004 tuUes Grade ccnéa . © Stephan Martel N t I XZ Université (111 de Montréal Directïon des bibliothèques AVIS L’auteur a autorisé l’Université de Montréal à reproduite et diffuser, en totalité ou en partie, par quelque moyen que ce soit et sur quelque support que ce soit, et exclusivement à des fins non lucratives d’enseignement et de recherche, des copies de ce mémoire ou de cette thèse. L’auteur et les coauteurs le cas échéant conservent la propriété du droit d’auteur et des droits moraux qui protègent ce document. Ni la thèse ou le mémoire, ni des extraits substantiels de ce document, ne doivent être imprimés ou autrement reproduits sans l’autorisation de l’auteur. Afin de se conformer à la Loi canadienne sur la protection des renseignements personnels, quelques formulaires secondaires, coordonnées ou signatures intégrées au texte ont pu être enlevés de ce document. Bien que cela ait pu affecter la pagination, il n’y a aucun contenu manquant. NOTICE The author of this thesis or dissertation has granted a nonexclusive license allowing Université de Montréal ta reproduce and publish the document, in part or in whole, and in any format, solely for noncommercial educational and research purposes. The author and co-authors if applicable retain copyright ownership and moral rights in this document. Neither the whole thesis or dissertation, nor substantial extracts from it, may be printed or otherwise reproduced without the author’s permission. In compliance with the Canadian Privacy Act some supporting forms, contact information or signatures may have been removed from the document. While this may affect the document page count, it does flot represent any loss of content from the document. Université de Montréal Faculté des études supérieures Ce mémoire intitulé Providence divine et diable trompeur représentations des manifestations visionnaires chez les religieux et les religieuses en Nouvelle-france (de 1612 à 1724) Présenté par Stéphan Martel a été évalué par un jury composé des personnes suivantes Susan Dalton, président-rapporteur Dominique Deslandres, directrice de recherche John Dickinson, membre du jury Mémoire accepté le 7 septembre 2004 lii Sommaire Il est question dans ce mémoire de maîtrise d’étudier la représentation des manifestations visionnaires (visions, songes et apparitions) chez les membres des différents ordres religieux en Nouvelle-France entre 1612 et 1724. Cette étude comporte trois parties, dont la première traite de la représentation des manifestations visionnaires en Occident, du 111e au XVIIC siècle. Les deuxième et troisième parties se concentrent sur la représentation qu’eurent les missionnaires français en Nouvelle France, d’une part de leurs propres manifestations surnaturelles, puis, d’autre part, de celles des Amérindiens qu’ils évangélisèrent. L’étude démontre que les visions, les songes et les apparitions étaient avant tout pour les religieux et les religieuses de la colonie française une façon de concevoir la réalité, un mode d’appréhension d’un savoir surnaturel. Ils leur attribuèrent différentes fonctions : s’ils croyaient ces manifestations d’origine divine, elles pouvaient annoncer la vocation missionnaire, permettaient de prédire un événement futur, de connaître l’état spirituel d’une âme, de rassurer le religieux en période difficile, de convertir l’Amérindien non-chrétien à la foi catholique. Au contraire, s’ils suspectaient le diable d’en être l’instigateur, les révélations étaient alors porteuses d’un savoir vain, illusoire, potentiellement dangereux pour leur salut ou celui des Amérindiens. Ce mémoire de maîtrise ouvre de nouvelles voies d’étude en histoire religieuse de la Nouvelle-France en éclairant un aspect méconnu de la spiritualité des religieux de la colonie. Mots-clés songes, visions, apparitions, manifestations visionnaires, révélations. iv Abstract It is the purpose of this dissertation to study the representation of visionary manifestations (visions, dreams, and apparitions) amongst members of the various religious orders in New france between 1612 and 1724. This study comprises three main parts. The first presents occidental visionary manifestations between the third and seventeenth centuries. The second and third parts concentrate respectively on the missionaries’ representations of their own supernatural manifestations, on the one hand, and those of the Amerindians that they evangelized, on the other. This study demonstrate that visions, dreams and apparitions were above ah, according to the clergy in New France, a way of conceiving reality, a means of grasping the supernatural. They allotted different functions to it : if these manifestations seemed to be of divine origin, they could serve as proof of their missionaries’ own vocation or make it possible to foresee future events, know the soul’s spiritual state, reassure missionaries in hard times, and convert “pagan” Amerindians to the Catholic faith. On the contrary, if they suspected the devil to be the instigator of these supernatural manifestations, the revelations carrying a vain and illusory knowledge, could be considered as a potential danger for their salvation or that of the Arnerindians. This dissertation opens new avenues in the study of religion in New France and aims at deepening our historical understanding ofthe colony’s religious orders. Keywords dreams, visions, apparitions, visionary manifestations, revelations. V Table des matières TABLE DES MATIÈRES y LISTE DES FIGURES vii ABRÉVIATIONS DES SOURCES viii INTRODUCTION I I- REPRÉSENTATIONS ECCLÉSIASTIQUES DES VISIONS ET DES SONGES, DU 111E SIÈCLE AU XVIIE SIÈCLE 17 Introduction 17 1.1- Les visions 20 1.2- Les songes 27 1.3- La question des apparitions 37 1.4- Le Discretio spiritutt,n 44 1.4.1- Définition et généralités 44 1.4.2- Mysticisme visionnaire et ses pièges aux XVIC et XVII siècles libido sciendi, sorcellerie et théurgie 47 Conclusion 51 2- LES VISIONS ET LES SONGES CHEZ LES RELIGIEUX ET LES RELIGIEUSES DE LA NOUVELLE-FRANCE 54 Introduction 54 2.1- Le péril diabolique 56 2.2- Visions et songes divins 66 2.2.1- « C’est à moi qu’il vient! » : songes et visions de vocation 66 2.2.2- Légitimation d’une présence 70 2.2.3- Constitution d’un pouvoir 72 2.2.4- Discernement des esprits $0 2.2.5- Principe de connaissance surnaturelle $5 a) Connaissances occultes et anticipation de l’avenir connaître et agir $6 b) Connaissances occultes et anticipation de l’avenir se rassurer 94 2.3- Visions, songes et l’iconographie religieuse 102 Conclusion 112 vi 3- LA GUERRE DES SONGES: MANIFESTATIONS VISIONNAIRES AUTOCHTONES ET LE REGARD DES MISSIONNAIRES 115 Introduction 115 3.1- « Ils tiennent le songe pour le maistre de leur vie» : les catholiques face aux songes et aux visions des Amérindiens non-chrétiens 118 3 1.1 - Royaume de Satan et « sorciers » amérindiens 11$ 3.1.2- Caractérisation française de l’attitude amérindienne à l’égard du songe de la superstition à la folie 123 3.1.3- Impacts des manifestations visionnaires démoniaques et divines dans l’évangélisation des Amérindiens non-chrétiens 131 3.2- « Maintenant, Dieu est dans leur songe » : manifestations visionnaires chez les Amérindiens convertis 137 3.2.1- Impacts des visions et des songes démoniaques dans l’évangélisation des Amérindiens convertis incitation à l’apostasie 137 3.2.2- Impacts des visions et des songes divins dans l’évangélisation des Amérindiens convertis fortification dans la foi 139 3.3- Récupération des visions et des songes autochtones par le christianisme les signes de la conversion 140 3.3.1- Changements d’attitudes, changements de contenu les symboles 140 3.3.2- Manifestations visionnaires et l’iconographie religieuse 149 3.3.3- Manifestations visionnaires et discretio spirlluwn... un moyen de conversion parallèle à l’enseignement missionnair& 155 Conclusion 164 CONCLUSION 167 BIBLIOGRAPHIE 173 ANNEXE I- CONCEPTIONS DES SONGES (VEXVIIE SIÈCLES) x (11E ANNEXE II- ARBRES TYPOLOGIQUES DES SONGES XIXE SIÈCLES) xix ANNEXE III- DISCERNEMENT DES ESPRITS (THÉORIE ET PRATIQUE) xxx ANNEXE IV- SONGES ET VISIONS CHEZ LES RELIGIEUX ET LES RELIGIEUSES EN NOUVELLE-FRANCE xxxv ANNEXE V- RÉCITS DE VOYAGES DE L’ÂME DE QUELQUES AMÉRINDIENS DANS L’AU-DELÀ xliv vii Liste des figures Planche 1- «La Mere Catherine de St-Augustin Religieuse Hospitaliere de Quebec en Canada...» 10$ Planche 2-Le Bienheureux Jean-François Régis 109 Planche 3- Le Venerable P. Jean françois Regis 110 Planche 4- Le Bienheureux Jean-François Régis 111 Planche 5- L’Âme damnée 152 viii Abréviations des sources Correspondance : Marie Guyart-Martin, dite Marie de l’Incarnation, Correspondance, Guy-Marie Oury (éd.), Solesmes, Abbaye Saint-Pierre, 1971. 1077 pages. ESH 1633 Marie Guyart-Martin, dite Marie de l’Incarnation, Écrits spirituels e! historiques (Tours-Québec), vol. 1, Albert Jarnet (éd.), Paris. Desclée de Brouwer, 1985 [1929-1930]. E$H 1654 : Marie Guyart-Martin, dite Marie de l’Incarnation, Écrits spirituels et historiques (Tours-Québec,), vol. 2, Albert Jamet (éd.), Paris, Desclée de Brouwer, 1985 [1929-1930]. MNf: Monumenta Novae Franciae, 9 vol., Lucien Campeau (éd.), Rorne/Québec et Rorne/Montréal, IHSI/Presses de l’Université
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