be willing to work for them, when necessary, during their travels. She accordingly made a contract with a man named Louis Frin, whom she also hoped to employ in teaching a boy's school in Montreal, in place of the young man that died after his arrival in Canada. This Louis Frin became afterwards Brother Charon, and eventually was known as Brother Louis. Her next care was to secure passages for her young charge of eleven girls, three of whom were her nieces. Six of this band were intended for the community, the remainder being destined to become the wives of as many colonists. On this occasion they set out from Paris by way of Normandy, taking a boat on the Seine as far as Rouen. Here they were compelled to remain one month, and as they were not rich, their funds were on the point of being exhausted, the expense of maintaining so many persons being very considerable. Madeline Senecal kept the purse, and found it necessary to warn Sister Bourgeois that she had not sufficient money to meet the current week's expenses. "You seem to distrust the Providence of God, my child," replied Sister, in a tone of rebuke, but immediately added in a pleasant manner, "Since it is evident that we must have a dinner of some kind, fear nothing, God will provide it himself." And God did provide it, for that same week, Louis Frin, who had remained in Paris with M. de Maisonneuve arranging some business matters, arrived at Rouen, bringing to each of the girls a draft for 200 livres, and also the means of purchasing a full supply of provisions, until their arrival at Quebec. Behold how God provides for those who trust in Him. Departing from Rouen, they arrived at Havre-de-Grace, one of the seaports of Normandy, and were obliged to wait fifteen days for the arrival of the ship that was to take them forever from home and country. During these unavoidable delays, Sister Bourgeois occupied both herself and them with the most fervent exercises of piety. Among others, they proposed a pilgrimage to the celebrated shrine of "Our Lady of Snows," to procure through her intercession the favor of a successful voyage. This shrine was one of the most famous places of devotion to the Blessed Virgin in France. It was decided to make the pilgrimage on foot, and although they set out early in the morning, they did not arrive at the shrine until quite a late hour. Two priests resided here in a kind of monastery, one of whom had just concluded his morning Mass, the other being confined to his room for six weeks by sickness. When Sister told the first Father the object of their pilgrimage, he immediately repaired to his invalid brother priest, whom he found partially dressed and still fasting. Both returned to the church, and heard the confessions of the devoted young pilgrims. The sick Father, who had not been able to walk for a long time without the aid of a crutch, then said Mass without the least inconvenience. All fervently received Holy Communion from his hands, and he was fully restored to health. Two days after they set sail for Canada, Father Jean Baptiste le Fevre, who was destined for the Montreal Seminary, accompanying them on the voyage. The anchor was weighed, while all on deck with uncovered heads, implored the protection of Mary, Star of the Sea. The heroic young postulants, with Sister Bourgeois, formed a sort of travelling community, of which she was the head, and during the passage performed regular devotional exercises before the statue of Our Lady of Good Help. They were indeed under the protection of God and His holy Mother, for, although England and France were then at war, they carried in the ship no other, artillery than brave hearts and arms. When the voyage was about half made, the captain, who was constantly on the look-out, descried four English ships, which he calculated contained at least twenty-six pieces of cannon. They were making, as it seemed, direct head-way for them, and as he was totally unprepared for such an emergency, he called out to Sister Bourgeois, in accents of unfeigned terror: "We are lost, we are lost; betake yourselves to prayer, at once, you and your companions." But before his entreaty was ended, one-half of her companions had fainted. Strange to say, all on board, including the strongest men, turned to Sister Bourgeois for protection, feeling persuaded that her prayers only could save them from becoming the prey of the dreaded English. But her brave and holy spirit knew no fear. She was looking intently at the white statue of Notre Dame de Bon-Secours, and said, smiling, "If they do take us prisoners they will lead us to England or to Holland, and we shall find God there as well as here, and is not God everywhere?" Her wonderful tranquillity restored immediate confidence, and all knelt quietly in prayer. It being Sunday, Father le Fevre prepared calmly to celebrate Mass, although the English ships approached rapidly, and, wonderful to relate, in less than two hours, the foe had disappeared completely, so that the Holy Sacrifice was followed by the glorious Te Deum. Every one on board believed that this remarkable deliverance was the work of Notre Dame de Bon-Secours. They arrived without further accident at Quebec on the 13th of August, having been at sea just one month and eleven days. She had scarcely set foot on land, when an imprudent person informed her that the community in Montreal were in a state of starvation, and that their house was in a ruinous condition, to which she replied simply—"God's holy will be done—even if it falls to the ground, he can raise it again, when it pleases Him." She found the report unhappily verified, however, on arriving at Montreal, as the Sisters were absolutely destitute, yet she entertained no fears. Her confidence in God being unshaken, she could always look calmly and hopefully at the vicissitudes of this changeful passing life. The poor Sisters were exceedingly pained to have nothing better than bread and lard to offer her for dinner, but she assured them it was very acceptable to a hungry person, and directed Sister Genevieve, the cook, to prepare a good supper for the community. "What shall I prepare it with?" said the simple Sister, "we have nothing in the house." "Never distrust the Providence of God," was the answer,—"go to your kitchen, and you will find food." In fact, that very afternoon several persons came to visit them, bringing abundance of all kinds of provisions, so that the Sisters were lost in astonishment, and silently adored the providence of that God, who never abandons those that trust in Him.



CHAPTER IX.

THE RULES OF THE CONGREGATION, AND ESTABLISHMENT OF MISSIONS.

After having formed and established her community at Ville-Marie, as we have seen, and provided suitable buildings and funds to sustain them in the exercise of their duties in a newly-settled country; having also secured and registered the letters patent that confirmed their right, as a legally authorized Congregation, she next turned her attention to three things, still necessary to the perfection of her Institute, namely, to procure a sufficient number of subjects, to provide for them approved rules, and to establish missions. At first it was not difficult to procure subjects, as they presented themselves from all parts, being attracted, not by temporal interests, or any selfish motive, but simply by the odor of the virtues of Sister Bourgeois and her first saintly companions. But she did not receive indifferently all that presented themselves. She was quite insensible to such advantages as high birth, riches, and the brilliancy of natural or acquired talents, which are sometimes more dangerous than useful, preferring that those she received should have good common sense, an unblemished character, and solid virtue, without which qualifications she received no one. If she did not exact from her subjects the most sublime perfection, she required at least that they should have a desire to acquire it in proportion as God was pleased to bestow it on them. Let us hear her own words on the subject, as found in a letter, in which with simplicity she first addresses the ever Blessed Virgin: "My good Mother, I ask from you neither wealth, nor honor, nor the pleasures of this life for our community. I only beg of you to obtain for me, that God may be well served in it, and that we may never receive proud or presumptuous subjects, who keep the world and its maxims in their hearts, who are scoffers and untruthful, and who do not study to reduce to practice the maxims of your Divine Son, maxims which He taught us from the pulpit of the Cross, and which you have observed with so much exactness." Then, addressing those who presented themselves for admission, she adds: "Yes, all who wish to be received into this community, must resolve to renounce not only the principles and maxims of the world, but must also resolve to renounce themselves, and overcome their bad habits and inclinations. They must try to sever the natural ties that bind them to friends and relatives, as merely human attachments uselessly preoccupy the mind. I warn them that they will be employed in lowly occupations, which are painful to nature; that they will be sent on missions with a Sister who will be charged to contradict them in many things, and treat them like little children—in one word, to humble and mortify them on every occasion. I desire that they learn to obey promptly any one who may be appointed their superior; that they be poor in spirit; that their words, gestures, and whole deportment be neither frivolous nor dissipated, but that they act under all circumstances with modesty, reserve, and devotion; that they mortify their senses; avoid unnecessary conversation, and always endeavor to keep themselves in the presence of God." Such were the first lessons she gave her postulants, and she rigorously exacted the execution of them. Yet, notwithstanding these requirements, from which she never departed, she soon assembled a numerous community, that came up to her standard. We behold entering into the Congregation, from its very commencement, young girls of every state and condition of life, noble and simple, rich and poor, daughters of private citizens, merchants, mechanics, and even the savages, charity and humility making all equal, and as such they were received without distinction. It was truly a school of virtue and sanctity. Many members of the families of Lemoine and St. Ange entered; also the celebrated Marie Barbier of the Assumption and Sisters Dennis, Bourbo, Jousset, etc., more than forty being received in less than two years. We should also add the name of Jeanne Leber, who became afterwards the famous recluse, of whom more anon, with many others quite remarkable for sanctity from the beginning. Nor must we forget to mention Marie Theresa Gannensagouach, an Iroquois, who, after having held the office of school teacher at the mountain for thirteen years, died in the odor of sanctity, November 25, 1695, on that mission, where her epitaph may be seen to-day. Gannensagouach was not the only person of her tribe who became remarkable for virtue in the Sisters' school, and on whom the illustrious Foundress lavished care, labor, and money. Her particular desire was always the conversion of the Indians. This was the chief motive that induced her to bring young persons from France to Canada, representing to them the glory and merit of converting the Indians to the true Faith, for which sublime end they ought to sacrifice their lives, if necessary. She appointed two of her first faithful band to the Mission of the Mountain, near Ville-Marie, which was exclusively an Indian mission. At that time, it was a rather difficult task to go from the city to the mountain, as they had to pass through thick forests interspersed with marshes and wild savannahs, through which there was neither road nor track.

A priest from the seminary devoted himself to the instruction of the savages, and the two missionary Sisters were obliged to lodge in bark cabins for a long time, as the Indians erected no better dwellings, until the time of M. Belmont, who had stone houses put up for them at his own expense. He also built the Fort that still exists, but the orchard and gardens were added at a later period. In 1692, the Sisters lodged in a little tower to the right of the entrance of the Fort, the tower at the left serving for a school and a bakery. The savages of this mission, after the death of Sister Bourgeois, were transported to Sault-au-Recollet, in 1731, and again in 1732 to the lake of the two mountains. These Indian missions, to which the Sisters were always devoted, and to this day continue to be devoted, have contributed largely to the spread of our holy Faith among the Indians along the St. Lawrence, and have produced much spiritual good. The holy Foundress supported at this mission several Iroquois girls, free of charge, forming them to habits of virtue, and inducing them to inspire their companions with similar sentiments. She also kept a certain number of these children of the forest among the boarders at Ville-Marie, one or two of whom afterwards became members of the Congregation, and were most useful on the mission schools. It was in compensation for these benefits to the state and to religion, and to refund in part the expense sustained by Sister Bourgeois and her community, that the King of France, in 1676, ordered an appropriation to be made by the Canadian Government, to give annually to the Sisters the sum of two or three thousand livres. The pension was punctually paid until the year 1756, at which time it was withdrawn, as Canada had passed under British rule, after an heroic but unsuccessful struggle against the English in 1670. However, the change of royal masters, and the suppression of many Catholic charities consequent upon it, did not lessen the love of the Sisters for the poor Indians. These daughters and followers of Christ continued to support the Indian missions at their own expense, as they do at the present day in many instances.

Although the community was already quite numerous, and continued steadily to increase, yet the sainted woman at its head had not procured either rules or constitutions for its government. It is true, that she was a living rule, and model of the most sublime perfection, and that her fervent daughters made it a sacred duty to obey and imitate her; yet she felt even this was not sufficient. Though united in the practice of the most holy observances, they were still in a state of probation—as they made no vows, nor were they bound by solemn engagements. They lived, notwithstanding, in the strictest bonds of charity, laboring zealously for the glory of God, and their own spiritual perfection, each by the advice of her confessor making such private vows as her particular devotion inspired. But the Foundress saw plainly, that without written rules and customs, changes and innovations must gradually creep in, and eventually disturb or destroy the end of the Institute, so she set to work with her accustomed zeal to procure rules and constitutions, canonically authorized, for the security and perpetuity of the Congregation. Filled with these ideas, which were undoubtedly inspired by heaven, she went to Quebec to confer with M. de Laval. He approved of her design, and counselled her to return to France, and learn from personal observation the practices of the most fervent communities, selecting the rules of such as seemed conformable to the spirit of her Institute. Being thus advised by her Bishop, nothing could deter her from making the voyage. Indeed, she seemed insensible to pain, labor, or privation, on such occasions. Having acquainted her Sisters with his Lordship's decision, and given them directions and advice for their good government during her absence, she courageously embarked the third time, and was absent one whole year. She employed herself like the great St. Anthony, in collecting and selecting the holy rules that were given by persons eminent for piety and wisdom. She was specially attracted by the writings of St. Augustine, as they contained maxims and regulations replete with prudence and discretion. This saint quotes largely from the instructions left by St. Ambrose and other Fathers of the Church, addressed to the first Christian virgins, instructing them how to reduce to practice the evangelical counsels and maxims, and enlightening them on the observance of the three vows of poverty, chastity, and obedience. These writings recommend pre-eminently a love of silence and retreat from the world, charity among the Sisters, assiduity at work, pious reading, prayer, and the frequentation of the Sacraments, under the guidance of ecclesiastical superiors, with whom they were to share the glory and merit of instructing and edifying the faithful. Such was the spirit of the rule that Sister Bourgeois brought with her from France, to place in the hands of her Bishop and obtain his approbation of it. But during her absence, the spiritual government of Canada had been seriously changed. There was no longer a Bishop in the country, as M. de Laval, shortly before her return, became despondent under bodily infirmities, which were frequently so painful as to prevent his discharging the duties of his ministry as successfully as he desired; therefore he returned to France, for the purpose of tendering his resignation to the proper authorities, and demanding a successor. His solicitations for release from episcopal functions were very urgent, so that although he was highly esteemed in Paris for his many virtues and acknowledged ability and merit, his resignation was accepted, the King immediately appointing M. Jean Lacroix de St. Vallier his successor, who consequently became the second Bishop of Quebec. On Sister Bourgeois' arrival, therefore, she found no bishop to whom she could confide her rules, and took the resolution of putting them in execution provisionally, until a Bishop should be appointed for Canada, which appointment was not carried into effect for three years after, although M. de St. Vallier had been formally nominated by royal authority, as has been related. We find in her Memoirs of this voyage, the following—"In 1680, Mme. Perrot, wife of the Governor of Montreal, determined to return to France, for the benefit of her health, which was much impaired. Knowing her intention, and having obtained the consent of our Sisters, I offered to accompany her as travelling companion, and was accepted. My real desire, however, was to obtain rules for our Congregation. On arriving at la Rochelle I left Mme. Perrot, and went direct to Paris, as I felt quite sick after the voyage. The following day Brother Louis, who also chanced to be in Paris, invited me to his house, where I took a much needed rest for a few days, but another friend, M. de Turmenie, being informed of my illness, sent a sedan, carried by two stout men, to take me to his house, where I remained during an illness of fifteen days, being treated with as much kindness as if I had been his sister. When my health was reestablished I went to lodge with the 'Daughters of the Cross,' in the Rue St. Antoine. In this community I received light in many things relating to our holy rules and constitutions. Understanding from these good religieuses, that M. de St. Vallier was staying at the College of Foreign Missions, I went there to ask his blessing, as I felt in duty bound. But his Lordship did not approve of my proceedings, and told me quite curtly that I should not have made the voyage, nor seek rules for the community either, and he absolutely forbade me to take any new subjects from France on my return." However, as he was not very explicit in his speech regarding the rules, and as Sister Bourgeois was already furnished with two different formulas (one being received from M. Jandret, the other from the Daughters of the Cross), she did not in the least resent the humiliation, but quietly set to work to find other means of perfecting what was then in her possession. On leaving M. de St. Vallier, she went to the Convent of the Community of Miramion, so named from Mme. de Miramion, their Foundress, who was still living. Sister wished to confer with this illustrious woman on the subject of her rules, and to add or retrench, as the holy religieuse might suggest. But Mme. de Miramion, having been informed that M. de St. Vallier wished to give rules to the Congregation himself, in order not to displease the Bishop, she refused to take any part in the affair. While Sister Bourgeois patiently awaited the moment when her rules should be approved, she had a very heavy cross to bear. Almighty God appeared until then to have visibly protected all her enterprises. But now she was to pass through severe trials in order to perfect her virtue, trials which conduced more to her sanctification than all the voluntary pains and mortifications she inflicted on herself. Besides the sorrow she endured at being so unexpectedly repelled in the attempt to have her rules approved (a cross she endured for many years), she had, on her return to Montreal, to suffer the cruel anguish of seeing the fruit of all her past labors perish before her eyes in a few moments. The beloved home of her community took fire on the night of the 6th of December, 1683, and quicker than can be told, not only the house, but its poor furniture, and everything else it contained was consumed. The fire was so sudden and violent, that the Sisters were enveloped by smoke and flames in an instant, two of her best subjects being burned to death. These were Sister Genevieve, the assistant, and Sister Margaret Soumillard, a niece of the Foundress. The rest barely escaped with, their lives. Sister Bourgeois felt, more than any one else, the horrors of the accident, and a spirit less strong, and a heart less brave than hers, would have naturally yielded to despair. She sincerely regretted the death of her dearly loved Sisters, more for the loss the community must sustain for their untimely end, than because her own niece was one of the victims, and her tears were all the more bitter, as she judged herself to be the cause of the calamity.

"It is a just punishment from heaven for my weakness," she said, "in having so far departed from the spirit of poverty, humility, and mortification in which I should always have lived, as to consent to the building of that great house. It were better to have continued living in the stable that was given us, and with which we should have been contented." It was her love of virtue, however, that made her speak thus, as the house was very far from being either great or magnificent. It was only a wooden edifice, and was too small and inconvenient for the many good works to which the Sisters applied themselves unceasingly. She soon perceived, notwithstanding all her sentiments of humility, that the building must go up again for the greater glory of God. Although then deprived of every temporal resource, with the blessing of God, and under the protection of His holy Mother, nothing seemed difficult. Obstacles only strengthened her faith and aroused her courage. She hoped against hope, and determined on the spot to put her hand to the work again, placing more confidence than ever in Jesus and Mary, to whom, as to a good mother, she always had recourse. Nor had she long to await the result of her confidence. Divine Providence stirred up the sympathies of the charitably-disposed, who gave her abundant means to build a large stone edifice, more solid and architectural than the former one. This second house remained intact until the great fire of 1763; and of the buildings afterwards added we shall soon have occasion to speak more fully. Sister was still laboring for the erection of the building, when M. de St. Vallier, having been consecrated in Paris, January, 1686, by M. de Laval, his predecessor, returned to Canada, accompanied by the latter prelate, who came back to end his days in the practice of the most sublime virtues of private life in the Seminary of Foreign Missions at Quebec. He always honored and esteemed Sister Bourgeois, and watched over her with singular interest. He died, as he had lived, a Saint, May 6, 1708. M. de St. Vallier devoted himself to the affairs of his diocese without intermission, and it was in the hands of this new prelate that Sister placed the copy of her rules and constitutions. He esteemed the heroic woman and her community; he noticed and admired the constancy and courage with which they endured the inconveniences resulting from their recent calamity, and he gave them many marks of confidence and esteem but regarding the institute and rules of the Foundress, he then entertained views different from hers. Judging of things by the light of human prudence, he thought the community could never raise itself again to the position it occupied before the fire, and wishing to prevent a multiplicity of institutions in his diocese, he formed the design of uniting the rising community to the Ursulines at Quebec. These ladies had already taken steps to establish themselves at Ville-Marie, and there are still extant a few letters written on the subject. But M. d'Olier, superior of the Seminary, who knew better than any one, the merits of Sister Bourgeois, did not give them much hope of establishing a new mission. He received their request rather ungraciously, and took the liberty of making humble but strong representations to the Bishop on the subject. Sister Bourgeois also represented to him, firmly and respectfully, that the good she hoped to effect in the diocese, with the assistance of her daughters, was not at all compatible with the rules of another institute, especially of a cloistered one; that such a step would entirely destroy the views by which she felt herself inspired, and which she believed came directly from God; that she already had the approval of legitimate superiors, and that the ever Blessed Virgin, to whom she and her entire community were especially consecrated, had given them unequivocal marks that the establishment was agreeable to her. That besides their general intention of instructing children, they had bound themselves to labor unceasingly for the spiritual perfection of poor girls who desired to consecrate themselves to God, but who from lack of fortune could not do so, as the cloistered orders invariably required their subjects to bring a moderate fortune for their maintenance. That one of her chief desires was to open the doors of the Congregation to persons of this description, and that, making no account of riches, she would rather receive portionless a Sister who could not buy the necessary clothing, if she had a true vocation and a good will, than a rich one who had not these qualifications. It was certainly her intention to receive the Congregation Sisters free, although the French King subsequently directed her to exact a dowry of at least 2000 livres. However, she was permitted to relax somewhat in this matter, either in whole or in part, according to the dictates of prudence and the circumstances of the person. All these reasons seemed to make an impression on the mind of M. de St. Vallier, but he had other business on hand just then, being occupied with the founding of a General Hospital at Quebec, and an Ursuline establishment at Three Rivers. He was therefore not in a hurry to approve the constitutions of Sister Bourgeois, preferring to take time to examine them, and make the changes he thought necessary. Sister herself had a strong interior presentiment that never deceived her. She felt that God approved of her work, and therefore awaited, in patient silence, the moment marked by Divine Providence, for giving the approval she so earnestly desired. This moment came at last, after long years of painful suspense, and just two years before her happy death. She had then the consolation to see approved, and solemnly established forever in her institute, all that she had constantly and faithfully practised, by way of trial, since her last return from France. The solemn approbation was given by M. de St. Vallier, June 24, 1698, during his episcopal visitation at Ville-Marie, Sister Assumption being then superior. The holy Foundress had resigned her office of superior in 1693, desiring to be the first to set an example of profound humility, in obedience to the rules that she had spent a lifetime in bringing to perfection. But before her withdrawal from office, she had formed a great number of establishments in the diocese. We have already spoken of the Mission of the Mountain, which was the first, but not the only one made in the commencement. There were also those of la Chine, and Pointe-aux-Trembles at Montreal. As the population slowly and steadily increased, the suburbs enlarged, two new parishes being erected in 1670. Sister Bourgeois knew full well that these parishes could not afford even the necessary means of subsistence for missionary Sisters, but she saw that much good could be accomplished, by sending Sisters there, and she sent them. In those days she made no provisional contracts for the Sisters who went on missions, but trusting entirely to the Providence of God, left their support in his hands. Very frequently the early missions were temporary arrangements, the Sisters going for a time to effect good, whereever good might be accomplished. In the missions established after her resignation and death, the Sisters who succeeded her were animated by the same spirit, and closely followed the same plan. Nothing is more admirable or edifying than the advice she gave the Sisters before sending them on missions. "Think, my child," she would say, "that you are going to collect the drops of blood that Jesus lost during his passion. Oh, how contented a Sister sent on the mission would be, if she realized that God himself sent her and accompanied her. If she reflected that she might and ought to testify the deepest gratitude to Him from whom she has received all, then she would find nothing difficult, and nothing tedious; she would, on the contrary, despise the world, suffer all kinds of torment, and even endure a shameful death, rather than neglect her charge." In fact, Sister Bourgeois set no bounds to her zeal for the spiritual welfare of Montreal. It was ever her uppermost thought. During her life, and before her constitutions were solemnly approved, her daughters were to be found in, every part of the diocese, laboring for the salvation of souls. Shortly after the arrival of M. de St. Vallier, he received a communication from Father Lamy—who was then pastor of the isle of Orleans—asking for a mission of the Sisters of the Congregation for his parish, and stating that he was not a stranger to the good they had effected in Montreal. The zealous prelate immediately wrote to Sister Bourgeois for two Sisters to found the mission. She was at the time laboring hard to re-establish her institute after the losses it sustained by the fire, and it did not seem prudent at such a time to undertake a new foundation, yet she did not hesitate a moment, Sisters Anne and Assumption being sent to make a trial, in the beginning of winter.

They had unheard-of hardships to endure, but they persevered in the work, being protected by Divine Providence in a very singular manner, and finally the mission was established, and grew more prosperous day by day. In the following spring the Bishop formed another project, viz., an establishment in which he intended to educate and support a number of poor girls he had assembled from different parts of the colony, intending that said establishment should be maintained partly by charity, and partly by the labor of the inmates. He wished to confide the work to the care of the Congregation Sisters, as he saw daily proofs of their zeal in the Mission of the Holy Family, in the isle of Orleans. Sister Bourgeois accepted the duty with reluctance, as it did not appear to coincide with the spirit of her institute. However, rather than disoblige the Bishop, she sent Sister Assumption to Quebec, having sent Sister St. Ange to take her place. This Sister worked wonders in her new position, yet the ultimate success of the enterprise was doubtful and slow, so slow that it was suppressed the following year. The Bishop divided its labors between two communities, which division eventually gave birth to the General Hospital and the Congregation Mission at Quebec. His Lordship thought seriously of conferring with the sainted Foundress, about rules she brought from France, and wrote to her on the subject, requesting an early interview. She no sooner understood that her superior required her at Quebec, than she took the road, on foot, in the very depth of winter, being often obliged to go forward on her knees, now in the snow, now on the ice, and occasionally through tracts covered with water. This was her customary mode of travelling through Canada. Having at last arrived at her destination, after incredible suffering and dangers, we next find her carrying on her shoulders the different articles of furniture and utensils necessary for housekeeping, that were needed by Sister Assumption in the House of Providence, already described. Here was truly a mortified, humble, and penitential spirit, such as this fallen world seldom sees. We have before remarked that the House of Providence lasted but one year, after which it was changed into a mission. It was at first situated in the upper town, between the Hotel-Dieu and the Cathedral. But another trial awaited the foundation.

The Sisters had hoped to be able to retain peaceable possession of the ground purchased for the house, as the owners had come to an amicable arrangement, and they, the Sisters, were already in possession. But just then an individual appeared, who asserted that she had an old and valid lease of the property, which she was not disposed to set aside, and so the Sisters were compelled to leave the premises, and go once more to reside in an old stable. Writing of this event, the Foundress uses the following language: "I am rejoiced to hear that you again live in a stable, but at the same time I am pained to learn that your friends have testified displeasure at the occurrence. I have a great desire to live in charity with all the world, because God commands us to love our neighbor, and it is this desire that at present prevents me from contesting our claim." Nevertheless, she was obliged to attend to the matter in a charitable way. The property was fairly purchased, and she had the title-deed in her possession, but perceiving that other interested parties also murmured about the sale, far from defending her rights, according to the letter of the law, she left the whole matter at the discretion of the adverse party, saying pleasantly that she wished, at any cost, to preserve charity with her neighbor, and she also wished her neighbor to feel charitably disposed towards her. Her own words on the occasion are: "I am convinced this proceeding is an unjust one, but, as I understand, the contending party still objects. She will never forgive us for the supposed wrong we have done her. I cannot endure that we become even the innocent cause of such angry resentment. So, intending to renounce all claim to the property, I went to cast myself at the feet of Mary, my mother, and on leaving the church, a person, to whom I had not revealed our embarrassment, met me and offered a sum of money equal to what the dissatisfied parties claim, and now the matter is quietly settled, and we are the owners." In 1692 this site was exchanged for a much more extensive one in the lower town, which the community still occupies. It was purchased from Francis Hazur, a merchant of Quebec, and a devout Christian. In order to testify his esteem for the Foundress, and the confidence he had in her prayers and those of her community, he made a considerable reduction in the price of the property, preferring prayers for himself and his descendants to a paltry earthly advantage. He would not have been so considerate, however, if the sale had been made to other parties. Notwithstanding this visit of the heroic woman to Quebec, she did not succeed in receiving the approbation of her rules, and the matter still remained in suspense. Her next labor of Christian love was to erect a House of Providence in Montreal on the model of the one in Quebec. The Sisters took charge of it, and it lasted longer than the first. But in 1694, when she was no longer superior, the community resolved to abandon the establishment, as it had no other support than the scanty charity of the people, and even that was given coldly. Besides, the object proposed was not in accordance with the spirit of their society, and it could not be sustained without a miracle. Although it is quite certain that Sister Bourgeois established, many other successful missions, it is impossible to give the dates of their foundation with accuracy, nor is this to be wondered at, when we consider the perilous condition of Canada during her life, whether we remember the bloody atrocities of the savages on the often defenceless colonists, or the fiercely contested wars between the French and English that demoralized the whole state of society north of the St. Lawrence, or the tremendously destructive fires that swept away whole cities in whirlwinds of flame, or the pestilences that filled so many wayside graves, and not always with the dead. She was an eye-witness of these woes, and what wonder is it if her memoirs at times lack regularity.

We cannot close this chapter, however, without referring to the celebrated recluse, Jane Leber. This illustrious solitary had no sooner known Sister Bourgeois and her community, than she became devotedly attached to them, not only by a conformity of virtues, but also by their mutual devotion to the ever Blessed Mother of God. Yet she did not become a member of the Congregation, the Lord wishing to attach her to Himself in another way for His own glory. While awaiting some manifestation of the divine will, this holy girl avoided all exterior communication with the world, her only visits being those she made to the Sisters, by whose singular virtues she was much edified. Sister Bourgeois always received her with pleasure, in order to inspire her with a desire of greater perfection. During their interviews, these two children of grace conceived a lasting esteem and friendship for each other, from which Almighty God afterwards received great glory, and the Congregation great advantage, as we shall relate.

Jane Leber had renounced even the most innocent amusements after the death of a beloved friend, Marie Charly, who died in Montreal. The pious girl was so sincerely attached to the holy deceased, that the world had then no more charms for her, and she thought only of imitating the virtues of her friend, or of surpassing them if she could. Accordingly she devoted herself to prayer, and the contemplation of the attributes of God, so perfectly that she renounced all intercourse with the world, with her nearest relations, and even with the immediate members of her family, and took the extraordinary resolution of condemning herself to perpetual solitude, which she had already observed for a long time in her father's house, and which was only to terminate with her life in the house of the Congregation. This, indeed, was one of the wonderful effects of the Holy Spirit, which it is not permitted man to fathom.

We have seen that in the Sisters' residence at Ville-Marie, there was no domestic church, and that Sister Bourgeois' limited means did not permit her to build one, a circumstance she sincerely regretted. In 1692, however, she thought seriously of taking the necessary steps to procure such a chapel, and the project was soon executed. It even paved the way for the erection of schools, and brought with it several other advantages to the Congregation. Jane Leber no sooner heard that the Sisters intended to build a chapel in honor of the Blessed Virgin, than she determined to fix her abode for life in their house. She was very rich, and proposed to pay nearly all the expenses of the edifice, on condition that they would reserve for her use a room near the sanctuary, where she might end her days, with the Blessed Sacrament always in view, which request was graciously acceded to, Sister Bourgeois being the first who made the concession, and afterwards signed the contract, dated August 4th, 1695, during the superiority of Sister Assumption. It was the holy Foundress who secured this acquisition, and who retained, in spite of herself, the greatest influence in the government of the Congregation. It was during Jane's total seclusion, and also during the life of Sister Bourgeois, that the pious recluse issued written orders for the decoration of the church, for the procuring of costly vases and other sacred ornaments, and it was owing to her great liberality that all things were in readiness for the celebration of holy Mass, on the Feast of the Nativity of the Blessed Virgin, September 8th, 1695. This extraordinary woman rejoiced in the beauty and glory of the house of God, and only closed her eyes in death to the light of the earthly tabernacle, to open them in the better land, on the splendors of the new Jerusalem, described so wonderfully by St. John in the Apocalypse. On the day following the ceremony that inaugurated her seclusion for life, she gave directions for founding the perpetual adoration of the Blessed Sacrament, as it is still observed in the Congregation, and after the death of the Foundress she donated the necessary funds for rebuilding the boarding-schools according to the plan that Sister Bourgeois had explained to her. She also endowed the new institution with royal munificence, and founded in perpetuity the Community-Mass, which has never ceased to be annually celebrated since her time. In one word, she unceasingly bestowed benefits on the community of her love. It may not be out of place here to enumerate a few of the many missions established by the holy Foundress. In her earlier archives we find the following names: "The Holy Family," in the isle of Orleans, Quebec, Chateau-richer, Pointe-aux-Trembles, l'Isle Royal, Champlain, La Prairie, and Boucherville.



CHAPTER X.

THE PRIVATE AND SOCIAL VIRTUES OF SISTER BOURGEOIS.

After what has been already related, it might appear that the labors of Sister Bourgeois were happily ended by the establishment of her Congregation. She had a flourishing institute at Montreal, and a fervent and numerous community, that was well prepared to meet the future exigencies of the diocese, and to supply new missions (when such were needed) with holy and capable subjects. It is true there was still no properly authorized or approved rule, but she had the necessary formulas, which were strictly observed, while expecting the time appointed by Divine Providence for ecclesiastical approbation, and she felt interiorly assured that this would come. She had given her daughters an example of the most heroic virtues, most of her actions being really of the heroic order, and such as might have been expected from a daughter of predestination. In every sense of the word, she had a truly great soul. In the routine of daily life, she was to her Sisters a perfect model. She gave them frequently instructions suitable to their strength, and proper to excite their zeal and fervor in the duty of a community life to which they aspired. We will now see, or rather admire, her extraordinary love of suffering, which very few could imitate.

The Lord gives a cross to every one of us. He spares none of His servants, and she had crosses of all sorts to endure, interiorly and exteriorly suffering the most intense pain of body and mind. The former she often inflicted on herself, the latter was appointed by Divine Providence, and of each she had a larger share than falls to the common lot. Without referring again to the long and painful voyages she undertook for the glory of God, or to the penitential and mortified life of which she made profession, it is well known that, like the Apostle, she constantly endured in soul and body the sufferings of Jesus Christ. Her food was always of the coarsest kind, and she selected invariably for herself whatever was disagreeable to the taste. In the matter of eating she absolutely destroyed sensuality, either by using her food too hot or too cold, or spoiling its flavor by pouring water on it, or mixing it with ashes, or a certain bitter powder, with which she always kept herself supplied. She ate little, and drank less, using water but once a day, and never in sufficient quantity to allay her thirst, even in the hottest weather. She even managed to sit at her meals in a painful and mortified position, being careful to pass every moment of her life in the practice of mortification. She usually prayed prostrate on the ground. Her ordinary bed was the floor, with a block of wood for her pillow. She regarded it as a criminal indulgence, if sickness obliged her to use a mattrass or straw pillow. Her sleep was short and broken, as she rose usually about midnight to pray for at least two hours, and during the intense cold of the most severe Canadian winters she never omitted this practice. She seemed to be insensible to the biting frost, as she never approached the fire in the cold season, and endured the inconveniences of the other seasons with the same indifference to bodily comfort. She scourged her body with rude disciplines, and one cannot describe without a sensation of horror, the cap, bristling with sharp points, that she wore secretly on, her head night and day. The Sisters once accidentally saw this instrument of torture, and begged her to discontinue its use, but she smilingly told them, it caused her no more pain than a feather pillow should.

On another occasion, having been implored by the Sisters to moderate the rigor of her austerities, in order to prolong her life for the sake of the community, she answered them by an instruction on the Christian's obligation of leading an austere and penitential life, and so pathetic were her words that the Sisters burned with a desire to imitate her example.

At last her confessor was obliged to forbid such excessive austerities, and she submitted, so far as exterior mortification went, but she practised interior mortification more ardently than before. That is, she kept a stricter guard over her senses, thwarted more frequently her natural inclinations, and endeavored by every means in her power to keep herself always in the presence of God. But as if her divine Master made light of these penitential exercises, He sent her a more terrible trial than any she had yet endured.

In the year 1689, the devil, jealous of the tranquillity with which she submitted to the decrees of Divine Providence, in the midst of crosses that seemed to multiply daily around her, gave her to understand by the pretended visions of another, that she was in a state of damnation, and at emnity with God. These awful words, or rather this frightful idea, made such an impression on her, that during four years she was not able to banish it from her imagination, being, however, less troubled at the apprehension of the pains of hell, than at the idea of being hated by God, whom she loved with her whole heart. During the long continuance of the temptation she multiplied her prayers, though prayer no longer consoled her, and her penances, though she felt a secret horror for them. Yet she blindly submitted to the guidance of her director, for whom, however, she felt more aversion than confidence. Nothing consoled her. She had to be compelled to receive Holy Communion, of which she believed herself unworthy, and from which she abstained for a considerable time. Only those who have passed through a similar ordeal can judge of her state of mind at that time, or form any idea of what she suffered. But in order to be more explanatory, it will again be necessary to refer to the Memoirs.

As has been already stated, on her second return from France she found herself surrounded by more than forty aspirants to the religious state, who led most humble and penitential lives yet though all were very fervent, all were not equally strong, either in body or mind, and the health of many among them visibly declined, so that it became necessary to set bounds to their austerities, especially as they were not yet under the guidance of an approved rule, which of its own nature would have prevented indiscreet excesses. A mitigation of penitential practices was therefore openly and undisguisedly advocated but Sister Bourgeois, all charitable and submissive as she was, did not relish these suggestions—fearing that a door would be opened to relaxation. She had already reproached herself bitterly for the consent reluctantly given to the building of the first large house for the community, and, notwithstanding the lapse of years, she still regarded its erection as contrary to the spirit of poverty, humility, and mortification they would have preserved in the stable which had been the cradle of the Congregation.

"The grand building brought in its train," she said, "drapery and mattresses—delicate food and fine furniture—and so many other fine things that there was no room left for holy poverty."

Her apprehensions for the future were a species of martyrdom to her, and a difference of opinion was the commencement of all her mental anguish, as after that period we find her Memoirs filled with painful reflections. In 1677 a young person presented herself for admission, who was unfit for any duties except out-door employment, and Sister Bourgeois refused to receive her. The refusal, however, was contrary to the desire of any of the Sisters, although it was approved of by ecclesiastical superiors. The Foundress, writing of the circumstance, says: "From that time I think the Sisters lost confidence in me, and I lost the liberty of speaking of such matters to them."

This was a sad position for a superior who believed God's work would suffer by a real or supposed lack of confidence. It will be remembered she was engaged for two entire years in the task of procuring new subjects, together with the letters patent for the institute, and during that time the signal favors she received from both God and man gave her much consolation. But no sooner had she returned to Ville-Marie than she was replunged into sorrowful embarrassments, as she noticed that what seemed to her to be relaxations had crept in. She attributed the fire of 1683, and the deaths of her two best subjects on that occasion, to her own sins, and overwhelmed with these ideas, her life became a sad and pensive one.

She was also firmly persuaded (in her deep humility) that she was unworthy and incapable of governing the rising Congregation. So persuaded was she of it, that she frequently asked the Sisters to accept her resignation, but as they justly attributed her request to an over-scrupulous conscience, they refused to acquiesce. She then reproached herself with infidelity to her vocation in seeking to be released from the burden of superiority, as she had often promised Almighty God that, come what would, she should never abandon His work. Sometimes pride whispered that she was quite useful in the position she occupied. At other times she felt convinced that others could discharge the duty better. Always disquieted, always agitated, she knew not what to do. In this state of desolation, she lost confidence in her directors, who she supposed, did not understand her. The only consolation she experienced was an absolute submission to the orders of Divine Providence, and a firm confidence that God would at last arrange all things well for His greater glory. And so things were arranged, indeed, but in such a manner that this spouse of the Crucified had to drink to the dregs the saving chalice of affliction, and taste in her inmost soul all its bitterness.

She had now labored for a quarter of a century in the exercise of all sorts of good works. Her body was lacerated by the rudest austerities. She was a martyr to mental anxiety, and had but one beacon-light during her long spiritual darkness, viz., the certainty that she loved God and was loved by Him. Nevertheless her chalice was not yet full. In 1689, on the night of November 3d, one of the Sisters remained up long after the others had retired to rest. Suddenly a Sister who had died about sixteen months before stood before her (as she affirmed), and said slowly and distinctly, "I am sent by God to warn the superior of this Congregation that she is in mortal sin," naming at the same time the person who was the cause of her guilt. The astonished listener related the apparition to Sister Bourgeois, who regarded it as the wanderings of a diseased imagination. But two months after, January 3d, 1690, the deceased again appearing to the same Sister, said, "The superior has not done what she ought to do; it is the last warning I can give her, for I am now going to Paradise," and so saying, disappeared. The visionary (for as such, only should she be regarded) went again to inform the Foundress of what had transpired, and at this second blow the poor superior succumbed, appearing to be indeed stricken by the anger of God. It seems strange that her strong mind could be deceived, even for a season. Perhaps her great age made her more susceptible to the influence of an asserted vision, than she would have been at an earlier period of life. To declare that she was at enmity with God, was to inflict a grievous wound on her heart, and this warning reduced her almost to a state of despair. She felt that she was a reproach among her Sisters. She dared not speak to them, and hardly raised her eyes before them. The Sacraments she regarded with extreme repugnance, believing that they had hitherto been useless to her, and that her receiving them now would be profanation. It happened, however, by the dispensation of God, that her director was a wise and skilful ascetic, who narrowly watched the operations of grace in her soul, and treated her accordingly, and as she blindly followed his directions during the time of trial, she daily sanctified herself more and more.

It was at this precise period that M. de St. Vallier came to Montreal for the first time, and the humble Sister frankly acquainted him with her state of mind and its consequences, asking him very earnestly to appoint another Sister in her place, in order that things might work well and confidence be restored. However, the Bishop did not consent to her resignation then, hoping that her pain of mind would soon disappear. But on his return to Montreal, in 1693, he found matters still in the same state, and consented to a first election in the Congregation, presiding on the occasion himself. Sister Marie Barbier of the Assumption was elected superior, to the satisfaction of the whole community, and above all of Sister Bourgeois herself, who, being at last relieved of the responsibilities of superior, hoped soon to regain her long-lost peace of mind, and so it happened. For in January of the next year, 1694, being just four years from the time she was first warned of her eternal damnation, she felt a distinct conviction in her soul that she was fully reconciled with God. And all her pain of mind disappeared. This interior light, however, only determined her to labor still more earnestly for the glory of God and the maintenance of regular observances. She was a member of the council of the new superior, but the honor of the position caused her much disquiet, as she never ceased to assert that it was on account of her sins the former austerities of the house had partly fallen into disuse. The change of superiors had not in the least diminished the esteem of the Sisters for her, who had been so long their faithful mother in God, and they omitted no opportunity of testifying their esteem, which affectionate attention was doubtless agreeable to her kind heart. In order to tranquilize her mind, and on account of her great age, they judged it expedient to dispense her from attending at the public exercises of the community, leaving the infirmary entirely at her disposal, where she might occupy herself with some light work, as much for recreation as employment. She obeyed without reply, and it may not be uninteresting to hear what she thought of her exile, as she called it. The Memoir says:

"Although charged, conjointly with my Sisters, to watch over the welfare of the house, I knew nothing of what passed in it. For four years I occupied myself with a little sewing, remaining all the time in the infirmary. I slept there, took my meals there, on account of my great age, they said, and that I might be a companion for Sister Crolo, who could no longer go to the refectory. I held no conversation with the Sisters, very rarely went to our chapel, as we of the infirmary could easily hear Mass from our apartment, it being so constructed as to open directly fronting the altar. Yet my former disquiet returned, and I knew not what to determine on, because I could not divest myself of the idea that God required greater perfection from the community than I saw practised in it. It is true they tried to console me by asserting that all was well, and that I might set my mind at rest. I answered them nothing, but I could not conceal from myself that relaxation existed, and that I was the cause of it. I suffered more in this perplexity of mind than I can ever explain." She sighed sadly during her stay in the infirmary, until it pleased God to let peace again dawn upon her soul, by imparting to her a spirit of sensible and tender devotion, and by permitting her to return to the ordinary way in living in her institute during the few remaining years of her life. On the night of July 5th, 1697, as she was meditating on the means of repairing the faults of which she believed herself guilty, a thought, as distinct as a voice, told her she was the Jonas of the Congregation, and that like him, she deserved to be cast into the sea. To this interior voice she could only reply that she was willing to do all in her power to contribute to the glory of God, and do his will. Then the strange inspiration ceased, but on the following night it returned more strongly and vividly than at first, making her understand, like Samuel in the temple, that God had spoken; that it was time to renounce the ideal perfection which tormented her, and that a blind obedience to her directors was her only remedy. She therefore opened her heart to the confessor of the community, M. de Valens, and also to M. Caillen, pastor of Ville-Marie, who decided on sending her to her superior, there to disclose all the anxious thoughts that agitated her soul, and speak of whatever she conceived to be for the welfare of the Congregation. The docile Sister did as directed, and in order to give her useful and practical occupation, the superior told her to write what the Holy Spirit would inspire for the guidance of the institute she had so happily founded. These precious manuscripts are replete with lessons of divine wisdom, and it is from their pages her children still select the beautiful instructions and maxims that keep her spirit alive among them. Her heart being thus freed from its silent agony, she found herself at last completely delivered from the torture she had so long endured, her only desire, for the three remaining years of her life being to exhibit a model of the social and community virtues she had taught to others for more than 50 years. Nor was it only at this late period of her life she had resolved to resign the office of superior, for in 1680, before making her third voyage to France to procure rules for her institute, she had earnestly and tearfully asked the Sisters to elect another in her place, alleging her unfitness and unworthiness. What must have been her astonishment, to hear all exclaim as with one voice and without a moment's hesitation, that they had chosen the Mother of God for their superior, and Foundress; that they should ever regard her as their first Mother in time and in eternity, but begged Sister Bourgeois to continue her government under the protection of their common Mother, to whose love and service she and they were alike pledged. In consequence of this unanimous choice, the holy Foundress, prostrating herself with the whole community before the statue of the Blessed Virgin, addressed to her impromptu, the following prayer:—

"O holy Virgin, behold this little band of your servants, who have consecrated themselves to the service of God under your protection, who wish to follow your example, as good children follow their earthly mother's, and who regard you as their cherished Foundress, and first Superior. We hope that the good God agrees with our election, and gives you the absolute government of this Congregation, which is your work. We have nothing to present to God, but we hope through your means, to obtain all the graces necessary for our salvation and the perfection of our state, You know best what is necessary for us, and what we now ask is, that you will never refuse us your assistance. Help us by your all powerful intercession to receive the light of the Holy Spirit, that we may be enabled to labor efficaciously for the education and religious instruction of our pupils, according to our profession. But above all things we ask, dear Lady and Mother, that our successors and those who contribute to their spiritual advancement, may be of the number of the elect, so that in your glorious society we may all praise our good God during a happy eternity." It was therefore the Blessed Virgin who was elected first Superior of the Congregation. What a grand motive of Faith this afforded to the succeeding superiors, who, believing that they held the place of Mary herself, were all the more strictly bound to advance the spiritual perfection of their subjects, especially in the practice of holy obedience. It was only on this condition that Sister Bourgeois consented to the desire of her daughters, that she should continue to govern them as assistant, their and her principal superior being the queen of Heaven. However, when she returned from France in 1684, as before stated, she again solicited the Sisters to elect a new superior, and so eager was her desire that the Community held one chapter for the purpose, in which nothing was decided, the suffrages being equally divided between two candidates, who were each remarkable for the most sublime virtue. That same night, while the matter was still pending, the fire broke out, and both Sisters perished in the flames. Seven years later, the Foundress brought up the matter again, as there was an excellent subject on the mission at Quebec, who was well calculated to discharge the duties of Superior. This was Sister Anne Verand, one of the first members, and the same who had ten years before commenced the mission of "The Holy Family" with Sister Assumption. All eyes were turned upon her as the new superior, but as she was then ill at Quebec, the community directed her to return home, hoping that her health would soon be re-established, and that she would then fill the position intended for her. She returned promptly, although in a dying condition, and went to receive the reward of her obedience and pious labors a few days after. By her unexpected death, all her plans were a second time upset. If these occurrences may not be reckoned among the marvellous or supernatural, they are at least very singular. For the next two years, the Sisters carefully abstained from commenting on these strange events before Sister Bourgeois, but she had no idea of desisting from her importunities, and in September, 1693, again assembled the community on the all-important subject of an election. Having previously obtained the consent of M. de St. Vallier, she publicly resigned her office in the manner required by the constitutions, although they were not yet canonically approved, and read with a strong clear voice, the following written declaration:

"There is no longer any doubt that I am a great sinner, who has not been faithful to the sacred duty so lovingly confided to me. I deserve the pain of mind I suffer, because my criminal relaxations have extended even to you. I humbly ask your pardon, and beg the succor of your prayers. Remedy this state of things now, as much as may be, by changing the superior, and let her, whoever she may be, see that even the least rules are carefully observed, otherwise the members of the community will be no better than seculars leading Christian lives. Renew, then, in yourselves the spirit that you ought to have, that is, poverty, humility, obedience, and an entire abandonment of yourselves into the hands of God." It has been related already that Sister Assumption was elected superior in her stead. So it will not be necessary to revert again to the fact. It was by direction of this superior the Foundress wrote the beautiful instructions and maxims that have always been regarded as the richest inheritance of her spiritual children. Yet some of her instructions were not suited to every grade of intellect, the perfection they inculcated being so sublime that a few were frightened, and as timid and indiscreet souls are to be found everywhere, there was one in the young Congregation, who dared to say to Sister Bourgeois, that it was useless for her to try to establish such extraordinary perfection among the the Sisters as was suited to herself alone, and that being no longer superior, she was not answerable before God for the pretended relaxations of which she complained. This remark was stinging, and to the point.

Yet the holy Foundress was not at all offended by it. It was for her a message sent from heaven, and she received it with unfeigned humility, determining to write nothing in future that could displease the lowliest of the Sisters. We quote from her manuscript on the occasion:

"The members of our Congregation should live in the most perfect union, in imitation of the early Christians, under the direction of the Blessed Virgin. We should have but one heart and one soul in God, as without this concord we would not be truly a community. The Holy Spirit that animates us is a spirit of simplicity, poverty, disengagement from all things, and the most entire abandonment to God."



CHAPTER XI.

SISTER BOURGEOIS' HAPPY DEATH, AND THE WONDERS THAT FOLLOWED IT.

The earthly mission of this sainted woman was now drawing to a close, and there only remained for her the task of procuring ecclesiastical confirmation of the rules of her institute. It will be remembered that she brought with her from France a formula of the rules drawn up by M. Jandret, and also those given her by "the Daughters of the Cross," but she had never arranged them systematically, so as to be able to present them in proper form to M. de St. Vallier, and to speak frankly, he did not appear to be in a hurry to approve of them, as his views regarding the Congregation were for many years unsettled and wavering. But at last, the great Arbiter of all things solved the question, and his Lordship began to feel a strong inclination, or rather inspiration, to inquire more particularly into the nature of the rules, and judge for himself if they were suited to the community. He accordingly examined the formulas very carefully, and submitted them to to the judgment of other enlightened persons who were in his confidence. It appeared to each of the distinguished examiners that the compilations and memoirs of the revered Foundress, as also the practices and usages of the Congregation as it then stood, were the real foundations of the rule under discussion. Therefore the worthy Bishop, in order to have it more in accordance with his ideas, proposed to change it in nearly every particular. In fact, he proposed for their observance the rule of St. Augustine.

The Sisters were panic-stricken, because if this proposition were carried into effect they would be transformed into cloistered religieuses, while they desired to be missionary Sisters, who could attend to the out-door needs of their respective parishes, according to their original designs and to the spiritual welfare of the people, under the direction of the pastors. This was a fixed point, and the distinctive characteristic of the Congregation as founded by Sister Bourgeois. It was next proposed by M. de St. Vallier, that the Sisters should make only simple vows. But as they had not made any vows in joining the community, the term, simple vows, of which some did not understand either the nature or the force, was another stumbling-block, and intimidated a few. It appears there were many unsatisfactory and protracted disputes on the subject, although the Sisters more than once made very humble remonstrances to the Bishop, and finding that the matter did not meet the prompt attention they thought it deserved, the Foundress determined to write a clear explanation to M. Troncon, Superior of St. Sulpice in Paris. Not that she intended or meant to set aside the authority of her Bishop, for whom she and her daughters entertained the highest esteem, but to receive from the distinguished Sulpician advice as to how she should act under such peculiar circumstances. M. Troncon was at the time performing the duties of an angel of peace, by the King's direction, and at the solicitations of the clergy of France, by amicably arranging the difficulties that had arisen between the celebrated M. de Bossuet, Bishop of Meaux, and M. de Fenelon, Archbishop of Cambray. He answered the communication of Sister Bourgeois with such sweetness and charity that the hearts of the Sisters were completely gained, and their minds enlightened, by the care and minuteness with which he explained the disputed points that caused them so much disquiet. They now clearly understood the nature of the engagements proposed to them, and no longer experienced unwillingness to enter into the views of their Bishop, who undertook a journey to Montreal, in June, 1698, for the express purpose of giving his episcopal sanction to the long-disputed rule. He admired the fervor of the new community, and was exceedingly edified when he found nothing to reform except a mitigation of austerities which were still rigorously practised by a great number. It was during this visit that he witnessed (for the first time) the extraordinary virtues of the famous recluse, Jane Leber. On the 24th of the month he called a general assembly of the Congregation, and proposed to them, with a few modifications, the same rules that were till then faithfully observed, and which Sister Bourgeois had the honor to place in his hands more than ten years before. The Sisters received their cherished rules and constitutions with enthusiasm, being now formally authorized by their Bishop, and these rules are still observed without the slightest alteration in the form in which they were that day presented to them, producing ever-increasing fruit and edification in the community.

The formula of acceptance was as follows: "We accept with all possible respect and submission, the rules which have been given us by Monsigneur, the illustrious and Right Reverend Bishop of Quebec. After having diligently read and examined them, we judge them to be proper for the welfare of our community, and resolve to practice them with all possible exactness. In virtue of which acceptance we hereunto affix our names, on this 24th day of June, 1698." Then follow the signatures of Sister Assumption, superior, Sister St. Ange, assistant, Sister Lemoine, mistress of novices, Margaret Bourgeois, and others then assembled, to the number of twenty-five persons. It may not be inappropriate to say a few words in explanation of the austerities that were mitigated by the wise prelate, the observance of which he and others considered too severe, and the non-observance of which the mortified and penitential Foundress regarded as a relaxation. The Sisters, including the saintly woman who founded them, had accustomed themselves to sleep on straw mattresses, with pillows of the same material, to wear none but low shoes; to make their simple dress without plaits, and as scant as convenience for working would allow; not to be ashamed of patches, no matter how numerous or inelegant; to eat only broken bread; in short to live in every respect like the poorest classes of society. These, and innumerable other practices of mortification, were constantly observed by the greater part of the community from the beginning. But in a severe climate like Canada, such rigors became impossibilities after a time, and the Sisters were obliged to mitigate them, in order to preserve health, without which they could not discharge the arduous functions of their institute. It was this unavoidable relaxation that Sister Bourgeois regarded as a falling away from their first fervor. She had so long lived on the heights of Calvary that she could not endure to breathe a less crucified atmosphere; but in her Congregation, allowance had eventually to be made for less gifted souls. To return again to the rule. The act of profession of the simple vows was made with all possible solemnity, on the 25th of June, 1698, and was followed by a most touching exhortation from Monseigneur, exhorting them to persevere in the glorious work they had undertaken for the benefit of religion, and the salvation of souls. On the 1st of July following, the Sisters, in the presence of the Right Reverend Bishop, made their solemn vows for life, with as much more solemnity as the latter vows exceeded the former. All the ceremonies and authenticated acts, with the illustrious signatures attached to them, are carefully preserved in the archives of the community, and the flight of nearly two hundred years has only rendered them more sacred in the eyes of the ever young and vigorous Congregation that to-day fills the place of the glorious dead. Sister Bourgeois was overwhelmed with spiritual joy during the touching ceremonials at Montreal, that gave perpetuity and security to her institute. With the holy old man, Simeon, she might truly exclaim, "Now, Lord, let thy servant depart in peace, because mine eyes have seen" the fulfilment of my earthly desires, viz., the solemn approbation of her rules. She blessed God in her inmost soul, and humbly prostrating herself at the Bishop's feet, in presence of the Sisters, besought him with tears to grant her one more favor, which was to permit her to pass the few remaining days of her life in holy obedience, entirely depending on her Sisters, and that she might be in future exempted from voting at the community elections, as also from offices of authority. They acceded unwillingly to this last request of her unsurpassed humility, but on account of past labors, and her great age (she was seventy-eight years old), and out of respect for her extraordinary virtues, all her desires were complied with.

Being thus freed at last from earthly cares, she became a model of regular observance. She told her director that for a long time she had asked God to send her nothing but humiliations and sufferings; that in His wrath He exempted her from these marks of His love, because, she said, when the occasion presents itself, I am proud and immortified, and I tremble at the inevitable approach of eternity.

She seemed to be in pretty good health until the close of the year 1699, but on New Year's eve a change came, which proved to be the warning of the Angel of death. Sister St. Ange, having been confined to the infirmary for some time, had just received the last Sacraments, and appeared to be in her agony. The attendants ran to arouse the community, that they might assist the dying religieuse by their prayers, and have the consolation to witness the death of the just. A messenger came to Sister Bourgeois' room also, to apprise her of the expected death of her old and loved companion. She had ever loved all her children in God, with more than a mother's love, and cried out, "My God, why do you not take me, who am old and useless, rather than this dear Sister, who may yet render you great service." The victim had offered herself, and her sacrifice was accepted. The Sister in her agony recovered, and the venerated Foundress fell into a burning fever from which she did not recover.

The previous year also she had a very severe attack of illness, from which she recovered as if by miracle. During her convalescence, she complained in a loving manner to the Sisters, that by their attentions and prayers they were prolonging the days of her exile, assuring them that she longed to be dissolved and be with Christ. Whether sick or well, she was a constant model of the most heroic and simple virtues. The great Apostle says: "That virtue is made perfect in infirmity." And if the Foundress of the Congregation did not entirely overcome the weakness of human nature, she constantly advanced in the holy paths of mortification, obedience, sacrifice of self, and submission to the will of God. She suffered the most intense bodily pains, which were at times so sharp and violent that she cried out in agony, but she never uttered a murmur or complaint. The attendant physician prescribed according to his skill, and she took his medicines regularly, although she felt convinced that neither human science, nor the affectionate care of the Sisters would be of any avail. She had a distinct presentiment that the hour of her dissolution was at hand, and oh, what exultant joy that knowledge gave her. She blessed God unceasingly in the greatest pain, and sang triumphant canticles on her death-bed, requesting the Sisters to sing them with her, and telling them that the divine harmonies of the city of God were audible to her at last. She literally burned with desire to go there, and be at rest forever, and the last twelve days she spent on earth in a seemingly unbroken agony, were the most jubilant of her life. The dark clouds of life were disappearing, and the silver lining of the other side was brightening the death-chamber of the dying saint. Yes, Margaret Bourgeois, the great and the lowly, the victor and the victim, literally thrilled with joy at the summons of the Eternal, and answered, "I come."

On the morning of the twelfth day of her last illness, she received the holy Viaticum with unspeakable devotion, and immediately fell into a gentle agony, which lasted exactly three hours, corresponding to her Divine Redeemer's agony on the cross, then having modestly folded her hands on her bosom, she calmly surrendered her beautiful soul into the hands of its Creator, in the eightieth year of her age, January 12, 1700.

She had no sooner breathed her last sigh, than her face, which had long appeared care-worn and harrowed, as much by the mental sorrows she so long and bravely endured, as by the excessive pains of her last illness, began to beam with a celestial brightness, which undoubtedly announced the beatitude her soul was enjoying. Sister St. Ange, for whom the Foundress had offered her life, and who was then in perfect health, on witnessing the extraordinary prodigy, took the name of Sister of the Blessed Sacrament, which had been the community appellation of Sister Bourgeois during life.

The bereaved Sisters desired to have the portrait of their dear deceased mother taken, before the tomb received her mortal remains. She looked very beautiful in death, so strangely beautiful that they resolved on having the likeness of the glorified deceased ever before their eyes. The work was confided to Pierre Leber, who was, however, but an indifferent artist, and was father of the celebrated recluse Jane Leber. He feared very much to undertake the painting, but nevertheless went to the convent and prepared himself by receiving Holy Communion in the Sisters' chapel. Almighty God was pleased to glorify His servant by a second prodigy on this occasion, for the painter had no sooner taken his brush in hand, than he was seized with an excruciating vertigo and was compelled to desist. Nor would it have been possible for him to resume, but that he felt inspired to apply to his head a small portion of the hair of the deceased, upon doing which he was instantly cured, and completed the picture, which is to be seen still in a good state of preservation in the convent chapel.

The news of her death had no sooner become public, than people flocked from all quarters to see the remains of the extraordinary woman, whom not only the voice of the common people, but also that of the highest authorities in Montreal, had ranked as a public benefactress. They were only prevented from invoking her as a saint by respect for the authority and voice of the Church, which had not yet spoken. An immense concourse of people, from city and country, came to procure some relics of her. They asked for scraps of her clothing, or of anything she had used in life, and as it was impossible to satisfy the demands of all, they applied to her sacred body medals, rosaries, scapulars, and such like articles of devotion. Several miraculous cures are related to have been worked by the use of these articles, and though we will not enter into a detail of them here, it requires no great effort of faith to believe them. We need only remember the fervor of her sanctity during life, and how often she was herself favored by miraculous proofs of the love of God.

The hour appointed for the burial at last drew near, and the sacred body of this child of peace, became a subject of contention between the Fathers of the seminary, and the Sisters of the Congregation, each declaring that they were the legitimate custodians of her precious remains. The Sisters desired naturally that the interment should take place in their own chapel. While the Fathers of the seminary declared that, living or dead, she belonged to the city of Montreal. and that they could not permit the Ville-Marie of her love to be deprived of such a treasure. However, M. de Olier, Grand Vicar of the diocese, decided the dispute, by ordaining that the body should be interred in the parish church, but that the heart of Margaret Bourgeois should be deposited in the Sisters' sanctuary, that its silent presence might preserve in their hearts the odor of her virtues, and it appears that with the reception of the sacred relic, the Lord bestowed on the community the spirit of their mother, which has never departed from them.