In lieu of an abstract, here is a brief excerpt of the content:

The Discovery of the Body of Mgr de Laval 235 usually formed a loop so as to sanctify the space that had been enclosed.15 In order to reinforce the Church's efforts to lay claim to public space, it was common to erect "reposoirs" (street altars) along the way where marchers could stop and pray. The location of these reposoirs was a matter of significance as they were frequently placed before the houses of prominent citizens, thus further reflecting the hierarchy in civil society. Taking Laval to the Streets As the "translation intime" passed before the public, there could be little doubt that this was a procession that was largely following the conventions of the Fete-Dieu. In a sense, what could be more natural than the movement of Laval's body via a procession inspired by the body of Christ? Although the event was uncharacteristic of a normal Corpus Christi procession in its restriction of participation to those with ties to the Seminary or the university, everything else would have triggered memories of the annual spring ritual. The route that was followed formed a loop, consecrating the shared space occupied by the University and the Seminary. More significantly, however, the marchers passed by in an order that mirrored that used by the Fete-Dieu. Even though organizers feigned concern over presenting Laval as if he were a saint, the bishop's remains were at the centre of the line, where they rested upon a cushion in a manner reminiscent of the host in the Corpus Christi celebration. Students could be found both at the start and at the end of the line, while the leaders of the seminary and the university were bunched around Laval's coffin. The "translation intime" followed the Fete-Dieu conventions that placed the most important marchers at the centre, in this case near to Laval's remains. In spite of considerable preparation, the "translation intime" was a relatively brief affair, lasting less than thirty minutes. Nevertheless, it provided a dramatic start to a celebration that would stretch over a period of nine days and which would end with a considerably more elaborate procession. In between the two events, Laval's body was displayed to the public in the Chapel of the Seminary which had been lavishly decorated for the occasion with a further profusion of violet and white. Further crowns also appeared in the chapel, having been carried by the students who marched in the "translation intime". These crowns were subsequently deposited around the coffin, which had been placed upon a platform. This arrangement was designed to give the impression that Laval was floating on air, supported only by 400 floral crowns. Between the two processions, Laval's remains lay in state, so that "une foule presque innombrable de personnes" might approach the first bishop of Quebec . "L'empressement de ces fideles a venerer cette tombe benie, le zele qu'ils 236 Constructions identitaires et pratiques sociales mettaient a lui faire toucher differents objets de piete etaient vraiment touchants ."16 People who were troubled by personal problems as well as those with physical difficulties came to seek help from Laval. In addition, religious orders, school groups, and delegations from parishes in the Quebec City area were given appointments to guarantee that they would have time alone with Laval's remains. On the afternoon of 22 May, however, these visits came to a close, as the time had come to prepare the coffin for its passage, the next day, through the streets of the city via a grand procession which was clearly the dramatic highpoint of the fete. The procession of 23 May differed from a normal "Fete-Dieu" procession in the sense that it restricted participation to members of authorized groups. Although the cast of characters had been considerably expanded since the "translation intime", there was no role in this event for ordinary citizens, who were consigned to the sidelines as spectators. In almost every other regard, however, this procession — which was really two processions in one — conformed to the conventions of the Fete-Dieu in terms of both the route followed and the organization of the marchers, much as had been the case a week earlier. The first part was referred to by organizers as "[une procession] particuliere", because participation was largely limited to individuals with ties to religious orders or specific Catholic organizations. This was an intricately planned event, in whichparticipantsjoined in or departed from the procession at various points along...

Share