The Life of Venerable Sister Margaret Bourgeois

by Anonymous

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.

The heart of the Foundress of the Congregation, that heart that had throbbed with a thousand hopes and fears for the glory of God, and the salvation of his redeemed children, lies enshrined in a silver reliquary in the convent chapel, awaiting the resurrection morning, when its life-pulses shall again return to waft it to its appointed place before the Sacred Heart of Jesus, for whom alone it lived, loved, and labored, during life. This sort of divided burial was not infrequent in Montreal. For, in 1693, on the death of Jean Mance, the pious Foundress of the Hotel-Dieu, a similar disposition of her remains took place, her body being interred under the parish church, while her heart was deposited with the religieuses of the hospital where it was consumed in the fire in 1695. Also in 1708, after the decease of Pierre Leber, one of the first benefactors of the general hospital of Montreal, his body was interred in the hospital cemetery, and his heart was taken to the Church of the Congregation Sisters, where his own sister, Jane Leber, the recluse, was still living. In consequence of the decision of M. de Olier, the body of the venerable Sister Bourgeois was buried beneath the parish church, the day following her decease, with such religious ceremonial and solemnity as Ville-Marie had never witnessed until that day.

There was an immense funeral cortege, among the pall-bearers being Chevalier de Callieres, Governor-General of Canada, and Chevalier de Vaudreuil, Governor of Montreal, who, with other persons of rank and distinction thought it a religious duty to assist at the ceremony. All the priests and religieuses of the colony were present in the church of Montreal, and M. de Olier, himself an octogenarian, officiated. The body was interred under the entrance of the chapel of the Infant Jesus, commonly called the Sisters' chapel, the mother in life becoming the mother also in death, as her sepulture was truly a taking possession of the future burial-place of the Congregation, a deed of it being given to them three days after, dated January 17th, 1700. On the coffin-lid was placed the following inscription: "Here lies Venerable Sister Bourgeois, Foundress and first Superior of the Sisters of the Congregation of Notre Dame, established in Montreal for the instruction of young girls; who departed this life on the 12th of January, 1700. Requiescat in pace."

The heart of Sister Bourgeois was carefully embalmed, and respectfully enclosed in a leaden box—heart-shaped—having been purposely prepared to receive the sacred relic. It remained publicly exposed in the convent chapel for one month, during which time the people continued to come in crowds to apply objects of devotion to it, and also to obtain small pieces of the linen cloths ensanguined by the blood of the deceased at the time of taking the heart from the body. But these were distributed with much reserve. At the end of the month it was resolved to place the precious deposit in the niche prepared for it, this second ceremony being quite as solemn and imposing as the first. M. de Belmont officiated on the occasion, and during the requiem Mass the heart of the deceased was exposed on a catafalque in the middle aisle of the church, being covered by a soft white veil, the emblem of virginity. At the conclusion of the Holy Sacrifice, the prayers of the dead were solemly chanted, while the celebrant carried the cherished relic in his own hands to its final resting place, which was a kind of niche, cut in stone, and placed it in the middle of the long oriental panel of the choir, where the Sisters usually assembled to perform their religious exercises.

There the heart of one of earth's noblest and purest daughters was deposited, with aspergings and incense, after which the opening was securely closed with a plate of lead, on which were engraven the following words:—

"The heart that is covered by this stone
Renounced the earth to live for God alone,
It had no other treasure than the band
Of Christian virgins, who at the command
Left home and country for a foreign land."

[Footnote: The above is a free translation
of the original French rhyme.]

There the precious relic rested secure until the night of April 11th, 1768, when both the chapel and house of the Sisters were consumed by fire, the devoted daughters of the Foundress finding it impossible to save their mother's heart. But who can judge of their astonishment on the following day, when, having come to search for it among the debris, they found the crisped heart in the hollow of the stone, and saw drops of fresh blood trickling down the wall. It will be remembered that almost seventy years had then elapsed since the inhumation.

The Sisters being amazed at what they had reason to regard as miraculous, sent at once for one of the seminary Fathers. M. Havard, who was confessor to the community, answered the call and bore witness to the fact. He respectfully gathered the sacred ashes, and its wonderfully preserved blood, enclosed both in a silver reliquary, and so it remains to this day, an indisputable evidence of the wonderful providence with which God watches over the children of his election. Several remarkable cures are attributed to the relics of Sister Bourgeois. Among others it is recorded that the porter of the Sulpician seminary was attacked with inflammation of the lungs, so suddenly that his life was despaired of, and death seemed inevitable. He had applied a rosary to the body of the venerable religieuse on the day of the interment, and now laid the rosary on his breast. The application produced instant recovery, and robust health. A lady of Ville-Marie, who for many years had suffered excruciating internal pains, without being able to obtain relief from the most skilful physicians, was perfectly cured on the application of a piece of linen saturated with the blood of Sister Bourgeois' heart, on the day of the embalming. But it will not be necessary to enter more fully into these details here, than to state that numerous and undeniable wonders have been effected by praying at her grave, as well as by the use of her relics. Although these facts have not as yet been rigorously examined, or juridically proved, yet her beautiful life is a monumental miracle, and the Congregation she so wondrously founded is still young, fresh, and strong after two centennials that have seen in their flight, fire, storm, and opposition, yet leave unscathed (as indestructible) the enduring labors of her saintly life. If she has not been solemnly canonized by the Church, whose judgment is respectfully awaited, she has been proclaimed Blessed by the unanimous voice of people of all grades of society, among whom she lived and labored. Therefore, while awaiting the hour in which it shall please God to manifest her glory, let us confine ourselves within the just bounds of religion, and suspending judgment, listen to a few short extracts from the eulogies that were universally paid to her memory by the most distinguished persons, then living in Canada, who were remarkable for high social position, and eminent piety, and were in some cases intimately acquainted with her.

Perhaps no one knew her worth or extraordinary merit better than M. de Laval, who permitted her to found and spread her Institute in the diocese of Montreal, of which he was the first Bishop. At the time of her decease he was leading a humble, holy, private life in the seminary of Quebec, and on hearing of her death, wrote to the Sisters in the following terms: "Sister Bourgeois was indeed a precious fruit, ripe for heaven. She was a model of edification during life, and in death serves for an example. She was very humble, and God conferred great graces upon her, which leads us to hope that she will soon enjoy the beatitude of the saints, and will, by her intercession, procure great graces for her community."

M. de St. Vallier, on the occasion of her death, wrote: "We cannot help believing that God treated Sister Bourgeois as one of His dearest and most faithful servants, as she was replenished with a lively faith and ardent charity during life, both for God and her neighbor. I do not doubt that she is now enjoying the glory of the Blessed. But what has made the deepest impresssion on me regarding her, is the hidden and humble life she led after her retirement from the office of superior."

M. de Maizerets, superior of the seminary at Quebec, renders her the following tribute: "I have always recognized Sister Bourgeois as a true servant of God, being filled with His spirit, and excelling in the virtues of humility, meekness, obedience to her superiors, and an entire abandonment to Divine Providence. She had a generous heart, capable of great enterprises, and I do not doubt that she has left to you, her daughters, her mind as well as her heart. We have prayed here for the eternal repose of her soul, and I have also asked her to pray for me."

Rev. Father Bovart, superior of the Jesuits at Quebec, writes thus: "I do not think that Sister Bourgeois has need of our prayers. I have always felt the greatest veneration for her, and request you send me one of her relics. I do not ever remember to have met so holy a woman, as she possessed in an eminent degree the virtues of faith, hope, devotion, zeal, humility, and mortification. I esteem her happy in having died full of days and merit."

The Mother of the Sacred Heart, superioress of the Hotel-Dieu at Quebec, in response to a letter of the Congregation Sisters, wrote: "We have not failed to pray for your dear and cherished mother, lately deceased, although I am persuaded she does not need our prayers."

The Mother of the Incarnation, superioress of the general hospital says in a letter: "Sister Bourgeois was ripe for heaven, and earth has lost a great treasure in losing her. I pray you to obtain for us, from her Divine Spouse, her love of humility, poverty, abjection, and abandonment to the decrees of Providence, virtues that I particularly remarked in her."

Mme. de Champigni, wife of the Governor of Quebec, bore testimony to the virtues of the deceased as follows: "Perhaps no one feels so afflicted as I, at the death of Sister Bourgeois. For you, her daughters, your consolation must be great indeed, knowing that you have a saint praying for your community, in heaven. I shall keep with religious respect the three beads of her rosary you were good enough to send me."

But the renown of her virtues was not confined to Canada alone. There were in France also many distinguished persons who knew her merit, among others M. Gabriel Souart, who, as we have seen, was sent to Canada in 1657, by M. Olier, and who returned to France in 1680, on account of failing health. This gentleman was an eye-witness of the labors of the illustrious dead, during the first struggling years of Montreal, and often spoke of the wonders she accomplished to M. de Turmenie the King's minister. Once, during the war between France and England, that raged so fiercely in the year 1688, these two gentlemen were conversing on the probable result of the bloody struggle. M. de Turmenie expressed his well-grounded fear that Canada would eventually fall into the hands of the English. M. Souart, on the contrary, said he did not fear the issue, as he had unbounded confidence in God, and the prayers of Sister Bourgeois, whom he familiarly styled the little St. Genevieve of Canada, and hoped through the efficacy of her prayers, that no evil would befall either the country or the Church. Canada was miraculously preserved at this time from the bristling guns of a formidable English fleet, as we read in history. M. de Turmenie wrote this conversation to the holy Foundress in a letter dated Paris, March 20th, 1691, and concluded with the following remark: "Your friend pronounced these words at my house a few days before his death. I do not relate them to you in order to excite your vanity, from which may God preserve you, but to let you know by his last words, the esteem and affection that holy man had for you."

Nothing could be more glorious for the deceased than the eulogy of such a man as M. Souart, who was a holy priest, and singularly enlightened in the ways of God. Having been her director for a long time, he bore ocular testimony to her truly heroic life. Sister Bourgeois preserved the letter, because a portion of it related to the affairs of the community, of which the royal counsellor took special charge in Paris. But she took the precaution to efface the portion relating to herself, yet not so perfectly as to prevent its being deciphered. Such were the opinions entertained of her in France during her life, and as soon as intelligence of her death reached the wise and holy persons who knew her at Troyes, Paris, and elsewhere, the most edifying and instructive letters were sent to her bereaved daughters, by the first vessel bound for Canada. Among other writers' names we find that of Mother Mary Paul de Blaigni, superioress of the Congregation at Troyes, which was really the cradle of Sister Bourgeois' sublime virtues.