The focus of this study is the exciting period of French overseas exploration directly following the stagnation caused by the Wars of Religion. The book examines the early period of French involvement in Northeastern America through readings of key texts, principally travel and missionary accounts. Among the works examined are travel writings by Marc Lescarbot (Histoire de la Nouvelle-France) and Samuel de Champlain (Voyages), and missionary works by Gabriel Sagard (Dictionnaire de la Langue Huronne, Histoire du Canada), Jean de Brébeuf, and Paul le Jeune (early Relations de Jésuites). Through a careful examination of these texts, the author discerns a French "rewriting of the self" in relation to the American other, represented by both land and people. America, Brazeau argues, allowed a consolidation of past markers of identity, and forced a radical rereading of others, due to the difficulties presented by the Canadian wilderness and its natives. Writing a New France, 1604-1632 sheds fresh light on a significant moment in French colonial history while providing an innovative contribution to the understanding of early modern French identity and cultural contact.

The word "mission" can suggest a distant and dangerous attempt to obtain information for the benefit of the home left behind. However, the term also applies to the movement of information in the opposite direction, as the primary motivation of those on religious missions is not to learn about another culture, but rather to teach their own particular worldview. In Masters and Students, Micah True considers the famous Jesuit Relations (1632-73) from New France as the product of two simultaneous missions, in which the Jesuit priests both extracted information from the poorly understood inhabitants of New France and attempted to deliver Europe's religious knowledge to potential Amerindian converts. This dual position of student and master provides the framework for the author’s reflection on the nature of the Jesuits’ "facts" about Amerindian languages, customs, and beliefs that are recorded in the Relations. Following the missionaries through the process of gaining access to New France, interacting with Amerindian groups, and communicating with Europe about the results of their efforts, Masters and Students explores how the Relations were shaped by the distinct nature of the Jesuit approach to their mission - in both senses of the word.

When Samuel de Champlain founded the colony of Quebec in 1608, he established elaborate gardens where he sowed French seeds he had brought with him and experimented with indigenous plants that he found in nearby fields and forests. Following Champlain's example, fellow colonists nurtured similar gardens through the Saint Lawrence Valley and Great Lakes region. In A Not-So-New World, Christopher Parsons observes how it was that French colonists began to learn about Native environments and claimed a mandate to cultivate vegetation that did not differ all that much from that which they had left behind. As Parsons relates, colonists soon discovered that there were limits to what they could accomplish in their gardens. The strangeness of New France became woefully apparent, for example, when colonists found that they could not make French wine out of American grapes. They attributed the differences they discovered to Native American neglect and believed that the French colonial project would rehabilitate and restore the plant life in the region. However, the more colonists experimented with indigenous species and communicated their findings to the wider French Atlantic world, the more foreign New France appeared to French naturalists and even to the colonists themselves. Parsons demonstrates how the French experience of attempting to improve American environments supported not only the acquisition and incorporation of Native American knowledge but also the development of an emerging botanical science that focused on naming new species. Exploring the moment in which settlers, missionaries, merchants, and administrators believed in their ability to shape the environment to better resemble the country they left behind, A Not-So-New World reveals that French colonial ambitions were fueled by a vision of an ecologically sustainable empire.

Apostles of Empire contributes to ongoing research on the Jesuits, New France, and Atlantic World encounters, as well as on early modern French society, print culture, Catholicism, and imperialism.

Brill’s Companion to Classics in the Early Americas opens a window onto classical receptions across the Hispanophone, Lusophone, Francophone and Anglophone Americas during the early modern period, examining classical reception as a phenomenon in transhemispheric perspective for the first

Marie de l'Incarnation (1599 - 1672), renowned French mystic and founder of the Ursulines in Canada, abandoned her son, Claude Martin, when he was a mere eleven years old to dedicate herself completely to a consecrated religious life. In 1639, Marie migrated to the struggling French colony at Quebec to found the first Ursuline convent in the New World. Over the course of the next thirty-one years, the relationship between Marie and Claude would take shape by means of a trans-Atlantic correspondence in which mother and son shared advice and counsel, concerns and anxieties, and joys and frustrations. From Mother to Son presents annotated translations of forty-one of the eighty-one extant full-length letters exchanged by Marie and her son between 1640 and 1671. These letters reveal much about the early history of New France and the spiritual itinerary of one of the most celebrated mystics of the seventeenth century. Uniting the letters into a coherent whole is the distinctive relationship between an absent mother and her abandoned son, a relationship reconfigured from flesh and blood to the written word exchanged between professed religious united in Jesus Christ as members of the same spiritual family. In providing a contemporary translation of Marie's letters to Claude, Mary Dunn renders accessible to an English-speaking readership a rich source for the history of colonial North America, providing a counterpoint to a narrative weighted in favor of Plymouth Rock and the Puritans and a history of New France dominated by the perspectives of men both religious and secular. Dunn expertly contextualizes the correspondence within the broader cultural, historical, intellectual, and theological currents of the seventeenth century as well as within modern scholarship on Marie de l'Incarnation. From Mother to Son offers a fascinating portrait of the nature and evolution of Marie's relationship with her son. By highlighting the great range of their conversation, Dunn provides a window onto one of the more intriguing and complicated stories of maternal and filial affection in the modern Christian West.

In the early modern Atlantic World, pharmacopoeias—official lists of medicaments and medicinal preparations published by municipal, national, or imperial governments—organized the world of healing goods, giving rise to new and valuable medical commodities such as cinchona bark, guaiacum, and ipecac. Pharmacopoeias and related texts, developed by governments and official medical bodies as a means to standardize therapeutic practice, were particularly important to scientific and colonial enterprises. They served, in part, as tools for making sense of encounters with a diversity of peoples, places, and things provoked by the commercial and colonial expansion of early modern Europe. Drugs on the Page explores practices of recording, organizing, and transmitting information about medicinal substances by artisans, colonial officials, indigenous peoples, and others who, unlike European pharmacists and physicians, rarely had a recognized role in the production of official texts and medicines. Drawing on examples across various national and imperial contexts, contributors to this volume offer new and valuable insights into the entangled histories of knowledge resulting from interactions and negotiations between Europeans, Africans, and Native Americans from 1500 to 1850.

The series Studies of the Bible and Its Reception (SBR) publishes monographs and collected volumes which explore the reception history of the Bible in a wide variety of academic and cultural contexts. Closely linked to the multi-volume project Encyclopedia of the Bible and Its Reception (EBR), this book series is a publication platform for works which cover the broad field of reception history of the Bible in various religious traditions, historical periods, and cultural fields. Volumes in this series aim to present the material of reception processes or to develop methodological discussions in more detail, enabling authors and readers to more deeply engage and understand the dynamics of biblical reception in a wide variety of academic fields. Further information on „The Bible and Its Reception“.

In Louis XIV’s New France, colonial authorities attempted to reproduce French regal authority in novel ways, often by performing typical metropolitan political rituals. When these practices were transposed into the St Lawrence Valley settlements, where a small French population lived alongside a substantial Indigenous presence, they took on new meanings. The colony of Canada replicated many features of the developing French absolutist state. Yet while the king likely knew more about his colony than he did about most parts of metropolitan France, this transatlantic setting imposed new constraints on absolutist authority, from the challenges of distance to an Indigenous population that largely lived outside European norms. Political Culture in Louis XIV’s Canada examines royal power as it was represented in ritual (ceremonial entrances, Te Deums, processions), in rhetoric (political disputes over cabals and factions), and in objects (portraits, royal busts, currency, buildings, maps, and censuses). Colin Coates describes the successes and failures the French authorities experienced in exporting their political practices. He reveals how those authorities’ understandings of Indigenous political culture shaped ideas of the proper relation between rulers and the ruled. This book traces the establishment of a colonial political culture that continued to shape the lives of the French in Canada long after the Sun King’s death in 1715.

Colonizer or Colonized introduces two colonial stories into the heart of France's literary and cultural history. The first describes elite France's conflicted relationship to the Ancient World. As much as French intellectuals aligned themselves with the Greco-Romans as an "us," they also resented the Ancients as an imperial "them," haunted by the memory that both the Greeks and Romans had colonized their ancestors, the Gauls. This memory put the elite on the defensive—defending against the legacy of this colonized past and the fear that they were the barbarian other. The second story mirrored the first. Just as the Romans had colonized the Gauls, France would colonize the New World, becoming the "New Rome" by creating a "New France." Borrowing the Roman strategy, the French Church and State developed an assimilationist stance towards the Amerindian "barbarian." This policy provided a foundation for what would become the nation's most basic stance towards the other. However, this version of assimilation, unlike its subsequent ones, encouraged the colonized and the colonizer to engage in close forms of contact, such as mixed marriages and communities. This book weaves these two different stories together in a triangulated dynamic. It asks the Ancients to step aside to include the New World other into a larger narrative in which elite France carved out their nation's emerging cultural identity in relation to both the New World and the Ancient World.