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."
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, ashisviews 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 thecompilationsandmemoirsof the revered Foundress, as also thepracticesandusagesof 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 withhisideas, 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 afixed 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, theobservanceof which he and others considered too severe, and thenon-observanceof 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, withpillowsof 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 becameimpossibilitiesafter a time, and the Sisters wereobligedto mitigate them, in order to preserve health, without which they could not discharge the arduous functions of their institute. It was thisunavoidablerelaxation 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 fromvotingat the community elections, as also from offices of authority. They accededunwillinglyto thislastrequest 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 amproud 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 shedid 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 asecondprodigy 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 thischild of peace, became a subject ofcontentionbetween 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 thebodyshould be interred in the parish church, but that theheart of Margaret Bourgeoisshould 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 bodywas interred in the hospital cemetery, and hisheartwas 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 stoneRenounced the earth to live for God alone,It had no other treasure than the bandOf Christian virgins, who at the commandLeft home and country for a foreign land."
[Footnote: The above is a free translationof 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 offresh bloodtrickling 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,privatelife 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, hermindas well as herheart. We have prayed here for the eternal repose of her soul, and I have also askedherto pray forme."
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 herlife, and as soon as intelligence of herdeathreached 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.
It does not seem sufficient in recording the life of this remarkable woman, to speak only of her public and exterior actions, leaving her interior dispositions and the religious perfection of her institute in the shade. The actions hitherto related are beyond the power of the greater number either to perform or imitate, as they would also be out of their sphere of usefulness. Therefore, without entering into herspirit, they would only serve as sterile or fruitless objects of admiration. Accordingly we see that not only did God ordain her to be the mother of a numerous posterity of Christian virgins, but also theirteacherand theirmodel. It may be said of Sister Bourgeois, as of the Spouse in the Canticles, that she spread abroad the odor of her virtues, in order to leave a sure route of salvation and perfection to those who would follow in her train. Yet, all the glory of the king's daughter was within. There are many principles by which we may judge of the excellence and perfection of an institute or congregation. We may consider it in itself, as seen by the rules that govern it, and the sanctity and merits of its Foundress. We may compare it with other holy institutes to whichitmay bear resemblance. We may regard the end proposed in its establishment, and the means by which to attain that end, or the model on which its members must be formed. Finally, we may examine the qualities and dispositions exacted from those who aspire to perfection in it, and by the application of such tests we can easily judge of the excellence of the Congregation of Notre Dame. A careful perusal of the rules complied by the Foundress will convince any one that prudence, charity, zeal, and the spirit of God dictated them. But to meditate on them with care, and reduce them to constant practice, is the precious stone mentioned in the gospel, for the purchase of which it is necessary tosellall andleaveall. However, it must be confessed that, as perfect as the rule is, it does not reflect all the holy sentiments with which Sister Bourgeois was animated, as she always practised more than she prescribed for others. When, by a prudent and just condescension to the weakness of her children, the greater number of whom, despite their good will,were not ableto practise the austerities her zeal recommended, it was found necessary to soften this rigor the rejection of the old practices and penances was one of the most severe trials of her life. It was this condescension, as well as the consciousness of her unworthiness, that made her sigh to be discharged from the office of superior, and it was only her zeal for the glory of God that supported her under the trial. Her own words are: "It seems to me that God has made me sufficiently understand, by the thousand accidents that happened from time to time, as also by the interior warnings of divine grace, that he is not satisfied with us, and I confess that, through cowardice, I have departed from the path marked out for me, by Mary, our dear Mother, who has been the ever present, though invisible superior of this house. I do not wish to abuse the patience of God any longer, and shall endeavor that His will be accomplished, no matter what is the cost of my submission." It must not be forgotten that she regarded herself as theassistantof the community. She never lost sight of the fact that the establishment of the Congregation was not her work, and that she was only a vile instrument in the hands of God. She believed firmly that the interior government of it would always be under the direction of the Blessed Virgin. Neither had she forgotten the divine favors she received in youth, which were, foreshadowings of what God required from her in after-life for His glory. She had always present to her mind the wonderful chain of circumstances that led her to Canada, there to establish devotion to the Queen of Heaven, and form young hearts on that exalted model. She frequently called to mind the promise of protection the Blessed Virgin gave her before coming to the New World, of the fulfilment of which she had frequent and sensible proofs. It is quite remarkable that, in the writings left by this humble and admirable woman, she does not make use of a single word that could lead one to believe she hadpersonallyanything to do with the establishment of the Congregation, desiring, no doubt, that it should be directly attributed to the Queen of Angels, whom she wished to be recognized as its Foundress and first Mother. She was often heard to declare that her highest earthly ambition was to induce the Mother of God to conduct her community on the same plan that she conducted the rising Church, after the passion of the Redeemer, when she became the common Mother, refuge, and consolation of the afflicted disciples and their followers. On making a comparison between her institute and other religious orders, she expresses herself as follows:
"The ever Blessed Virgin in prophetic spirit knew, from the very dawn of Christianity, that God would eventually establish communities in His Church, to engage the faithful to practise more perfectly, not only the commandments, but the evangelical counsels. It appears that this good Mother has manifested her designs, and extended her protection in a very special manner, in favor of the smallest andleastof all religious communities, viz., that established in Ville-Marie, which, in order to maintain the excellence of its origin, has gathered from other religious institutes their most perfect maxims."
Acting on this principle the holy Foundress borrowed from the Chartreuse a love of solitude and silence, from St. Francis of Assissi the virtue of poverty, from St. Francis of Paul the love of humility, from the Carmelites the practise of penances and austerities, from St Francis de Sales the exercise of sweetness and charity as exemplified in the houses of the Visitation, from the Hospitalieres devotion to the poor and sick, and from the noble order of the Jesuits zeal for the salvation of souls. Her institute is remarkable for the charity and zeal by which its members are animated, their zeal being in a certain sense the spirit of the priesthood, which ispar excellencethe order of Jesus Christ himself, who was the High Priest of the New Law. The Sisters of the Congregation are bound to co-operate with the pastors of the Church in the discharge of such duties of charity as come within the spirit of their rule, making, however, a specialty of instructing youth, to which Sister Bourgeois devoted all her energies from girlhood. Her zeal was indeed a consuming fire, for she had no sooner learned that there were pagan tribes to instruct and convert in the New World, than she sought means to go there to assist in their connversion.
A thousand obstacles did not dishearten her. When there were no priests on board during the early voyages, she supplied their places as far as woman could, with the zeal of a St. Ambrose, frequently in her peculiar circumstances praying, with the dying and for the dead by land and sea. Christian or heathen, French or Indian, were alike to her; she assistedall, her modesty forming a beautiful rampart around her, that rendered her person sacred in positions where less divinely gifted women might fear to stand. Such were the particular and general views of this Christian heroine in the establishment of her Congregation, and such was the peculiar character of her institute. We give an extract from her writings on the subject: "As the devil is very careful to take a stand, and be on the look-out, at the beginning of all good works, knowing well that a fervent community is capable of effecting much good, sometimes even of arresting the anger of God, armed against sinners, let us fear that this arch-enemy, by his cunning and subtlety, may not seek to destroy our institute. Let us be careful that he does not withdraw from it the spirit of piety, simplicity, poverty, recollection, and mortification, interior and exterior, in order to introduce, under specious pretexts, the inevitable ruin of a soft, relaxed life."
To avoid so dreadful a misfortune, behold the means of defence this good mother presents to her daughters:
"The Blessed Virgin desired to continue the work of God upon earth, and we are pledged to assist her by laboring for the education of youth. The Blessed Virgin prayed for the accomplishment of the prophesies, and the deliverance of the holy souls, who in limbo awaited the coming of the Just One, and we are bound to make fervent prayer for the conversion of sinners, and the souls in purgatory. The Blessed Virgin entered the temple, at the age of three years, to perfect herself in that school of virtue; the daughters of the Congregation, in imitation of that act, consider themselves pupils of Mary during their novitiate. The Blessed Virgin was abstemious and mortified in her food, and in all the other necessaries of life; the Sisters should follow her example and mortify themselves in eating, drinking, sleeping, speaking, and clothing, using nothing but what is absolutely necessary, each one at the same time consulting her strength and constitution. The angel of God saluted Mary while she was at prayer; the Sisters should pray fervently for the graces necessary to enable them to discharge their duties properly, and that among their pupils Almighty God may sometimes select His spouses.
"When the Blessed Virgin had given her consent to the angel, and had really become the Mother of God by the power of the Holy Spirit, she testified her gratitude to the Eternal Father, by promptly corresponding to the designs of His grace, and went to visit her cousin Elizabeth, that she might be an instrument in the sanctification of the precursor, and carry grace and salvation to the house of Zachary; it is necessary that on the missions the Sisters propose to themselves the sanctification of little children, and give edification to all classes of persons that they may be recognized as the true daughters of Mary.
"When the days were accomplished that she should bring forth her Divine Child, the angels announced that blessed birth to lowly shepherds, as well as to high-born kings, and the Blessed Virgin received with equal affection the honors paid her Divine Son by the humble herdsman and the Oriental sages; so should the Sisters have an equal regard for the poor as well as for the rich, treating all alike, as the children of Mary.
"The Blessed Virgin continued to dwell in her poor house at Nazareth in privacy and silence, until the calling of the Apostles, to whom she was a sort of mistress of novices by the charm of her virtues; the Sisters, before applying themselves to the instruction of externs, or the duties of the schools, should prepare for it, by the exercise of prayer, pious reading, mortification of the senses, and all other virtues proper to their state. The Blessed Virgin followed her Divine Son to the foot of the cross, like a good mother whocould notlose sight of him; the Sisters should always keep themselves as much as possible in the presence of God, in imitation of their glorious model."
Although the rules of religious institutes are not intended for general reading, yet the following extracts are so simple and practical that we think their translation excusable:
"How we must bear with the defects of our neighbor.—I am bound to believe that my faults and imperfections are greater than those of others, and that they have to do violence to themselves in order to bear with my shortcomings; therefore it is my duty to be patient with them, in imitation of God, who is patient with all, who supports all, and endures all, notwithstanding our many defects, and the disproportion that exists between us and Him.
"On fidelity in little things.—Our good God is contented with little virtues, if they are the result of our love for Him, and he knows how to increase them in our souls if they are performed with purity of intention. It is necessary, then, that I try to do everything for His love, and forthat alone.
"On death,—'It is appointed for man once to die, and after that the judgment.' This thought should oblige me to live always in the state in which I wish to be found when the last moment shall arrive. Then, death may come suddenly, but notunprovidedly. My resignation will be much easier, the thought of the last hour sweeter, and the inevitable consequences less to be feared.
"On Raillery.—We sometimes wish to make our conversation appear witty, and we succeed,perhaps at the expense of charity, by using expressions of raillery, jest, or mockery, without perceiving that we give pain to our neighbor. A person addicted to this vice receives as much prejudice from it as the one who is the object of it, and a frequent use of unkind raillery stains the brilliancy of the baptismal robe, which we are bound to bring unspotted before the judgment-seat of God, and loosens the bonds of charity that should hold together all Christian communities.
"On respect in the House of God.—A church where the Blessed Sacrament is preserved, is the place where God most readily receives our prayers, and where he has promised to answer them. But that promise is acontractbetween our Father in heaven and ourselves, for the due performance of which He exacts certain conditions on our part. These are chiefly respect and devotion. Without these conditions we pray in vain, as God will not hear us. We lack respect for the presence of God when we act with levity in church, or use indecent postures, and we lack devotion when we pray with precipitation, without attention, or in a manner that indicates we have only attended through a meaningless formality.
"On Christian humility.—It is good for us at times to reflect on thegreatnessand thelowlinessof the Virgin Mother of God. She was by her privileges and virtues infinitely exalted above all creatures, yet far from preferring herself to others, she regarded herself as the last of all. 'The Lord hath regarded the humility of His handmaid.' We would be both blind and culpable if we preferred ourselves to any one, either for talent, science, personal attraction, or any other cause whatever, because self-love often blinds us, and we do not see ourselves as others see us."
Theomittedportions of her rule are filled with similar beautiful sentiments. But, as an instance of her peculiar spirit of confidence, we quote the following prayer:
"O eternal and all powerful God, I have not the humility that I ought to have, but my extreme misery constrains me to acknowledge that I am the most abject of all your creatures, because being tainted byoriginalsin I am, in a certain sense, lower than the brute creation, and on account of myactualsins, I deserve to be cast into hell. The confidence I desire to have in prayer, but do not possess, I expect from your bounty and mercy, because you have given your only Son to redeem us by His precious blood, and I would rather lose a thousand lives than fail to believe the truth of His words. Grant me this grace, my God; it is my strength and my confidence. As to the perseverance I should have in prayer, the consideration of the many graces I have received from you oblige me to testify my gratitude to the last hour of my life, and on through eternity. For, if I have the happiness of being admitted after death into the company of the blessed, I shall persevere in prayer, if you so permit, and unceasingly implore your mercy for the community. I ask neither wealth, nor honors, nor pleasures of this life; I only ask that your holy will may be fully accomplished, and that we may follow the road you have pointed out to us, and which the Blessed Virgin herself has so faithfully trodden. I earnestly beg that every member of our community, and those who shall succeed them, as also those who contribute to their spiritual advancement, may be of the number of the predestined. I believe, dear Lord, that my demand is just, and I make it in the name of our Lord Jesus Christ, of Mary, His holy mother, of her glorious spouse, St. Joseph, and of all the blessed inhabitants of the celestial court."
We will conclude this chapter by giving an outline of the funeral oration pronounced by M. de Belmont, Superior of the Montreal seminary, at the sepulture of Sister Bourgeois' heart. The orator took for his text the words of St. Paul, "Be ye imitators of me, as I also am of Jesus Christ," and then reminded the Sisters, that although nature exacts many tears for the death of those we love, tears which religion does not condemn, provided they are kept within reasonable bounds, and sanctified by prayer and sacrifice, yet it was fitting, at the inhumation of the heart of their Foundress, to terminate the duties both of nature and piety regarding her they all equally mourned.
"You have lost her visible presence," he said, "yet, being the custodians of her heart, you should revive within you her spirit, by reproducing in your lives the virtues of which she has given so many examples. It is for this special purpose God has permitted the division of her mortal remains, because He wills that both herheartandspiritshall beyour treasure, and she was never more truly your superior and model, than when during life she strove to imitate Jesus Christ."
He made an ingenious allusion to her love of the cross, by comparing the virtues for which she was most remarkable with the emblem of man's redemption. "Her humility," he said, "was thefootof the cross, which had a deep foundation in the earth, and solidified her other virtues, while poverty and mortification were thearmsof the cross, and embraced a great number of holy and pious practices." He then felicitated the Sisters on the glory of their mother, and promised they should partake of it, according to the words of our Lord addressed to His apostles before his passion; "You who have remained with me in my temptations," etc. "Even so does your venerable mother address you from heaven my dear Sisters," he said, "'you who have been faithful to humilations, and sufferings, which is the only heritage I leave you on earth, be faithful to the end, and you shall partake of my present glory.' And she further addresses you in the words of the Gospel, 'I have begotten you in Jesus Christ.' 'It is I,' your departed mother continues to say, 'who have assembled you as a company of Christian Amazons, ready to battle with the enemy of your salvation, not only in the cloister, but amid the tumult of the world.' Labor faithfully, therefore, in your glorious vocation, because you are the children of a saint. Do honor to your mother, walk in her footsteps, and perpetuate her earthly labors. This is an assured means by which to please your celestial Spouse, and participate with her in the glory and merit of the apostolic ministry."
It was not difficult for him to eulogize the courage of Sister Bourgeois, which had certainly been marvellous, and far above what is common to her sex, the two wings that carried her onward and upward beingfaithandconfidencein God. He said her faith resembled that of Abraham, because like him, she heard the voice of God saying, "Leave thy country and thy kindred, and I will make thee the mother of a numerous posterity, and of a chosen nation." Imitating the patriarch she did not hesitate a moment, but came to the New World, poor and unprotected well knowing that He who inspired the design was powerful enough to give success to the undertaking. "You, my dear Sisters, are the children of Mary's faithful client," continued the speaker, "you are the first fruits of the new people of God, of whom she was the spiritual mother." He concluded his discourse, as he had commenced it, by commending his auditors to the care of their good mother, praying that she would obtain for them by her intercession, a love of the Holy Cross, a great zeal for the salvation of souls, and an unbounded confidence in God, which is the source of all true courage.
"Every time you assemble in this place," he said, "to perform your religious exercises, raise your eyes to her heart, the sanctuary of so many virtues, and formerly the tabernacle of the Holy Spirit. Imagine you hear her addressing to you these last words of the Apostle:
"My children, my joy, and my crown, persevere in the spirit of fervor, take care to advance in perfection, and procure the sanctification of all confided to your care, so that, having been on earth united by the bonds of charity, and the other virtues proper to our state, we may not be separated in Heaven."
Such, as we have given them in this chapter, are a few of the pious maxims and admonitions by which Sister Bourgeois endeavored to lead her spiritual daughters in the paths of perfection, always proposing to them the example of Mary and inspiring them with the most sublime views of faith, in order to keep them constantly in the presence of God. But we refrain from multiplying extracts, as her spiritual writings, maxims, and reflections would require a separate volume to do them justice, and we earnestly hope that such a volume may be forthcoming at no distant day, as it would prove a lasting benefit to any religious community, so practical, so simple, and yet so sublime are the workings of Sister Bourgeois' mind, having been directed and inspired by the Holy Spirit.
On reading this life, one cannot help being struck with wonder and admiration, at the great work Sister Bourgeois undertook and accomplished. We behold a simple country girl forming the then astonishing project of going to Canada, in the hope of founding a city bearing the name of Mary, there to teach religion and morality to persons of her own sex. What seemingly insurmountable obstacles presented themselves to her view. She must undertake a voyage of many thousand leagues, must traverse immense and unknown seas, must expect to live in the wilds of primeval forests, exposed to the fury of cruel savages, who unceasingly attacked the weak ramparts of Ville-Marie. And what means did she possess to surmount these difficulties? Had she credit? Had she any available human support? Was she high-born or powerful? Had she wealth at her disposal? To all these questions we must answer, no. Her hopes of success centered only in an unbounded confidence in the providence of God. Young Margaret possessed the strength of soul and resolution necessary for great designs, the noble intrepidity that rises superior to danger, the firmness that obstacles cannot shake, the fertile and ingenious mind always equal to the occasion, and a sublime spirit of piety and devotion that was useful everywhere. While she felt herself in a manner pushed towards Canada, she prayed unceasingly, consulted spiritual directors, listened respectfully to the voice of her superiors, and listenedinteriorlyto the voice of heaven. Nothing could arrest or retard her progress, and she fearlessly set out for the new New World that claimed her zeal. At the age of ten she gathered around her little children to form them to virtues. At a later period she was to establish a religious Congregation in the Church, whose members should aspire to the highest sanctity. Scarcely had the vessel on which she embarked set sail, than her zeal was called into active service. She induced the entire ship's crew to unite in daily prayer and pious reading. Several soldiers falling sick, she nursed them with sisterly charity, eight of them dying in her arms. Arriving at her destination, she finds no home ready to receive her, and takes up her dwelling in astable, which is for her a happy omen, as it resembles the stable of Bethlehem. There she opens school; from thence she daily departs to perform innumerable good works. But the harvest ripens quickly, and the laborers are few. Overflowing with zeal she again traverses the broad sea in search of help, and leads back many generous volunteers. Again she returns to procure letters patent for the consolidation of her establishment. In the court of a king, in the centre of a camp, she solicits the favor and obtains it. On returning to the city of her love, she resolves on securing ecclesiastical approbation for the rules of her institute, and for this purpose travels on foot through blinding snowstorms. A hundred times would she have crossed the continent rather than fail to accomplish the will of God, and her courageous zeal was eventually blessed by heaven, a crowd of devoted young girls ranging themselves under her standard.
The capital and provinces were alike eager to obtain a foundation of her Sisters, and in a few years all Canada experienced the happy effects of her institute, which for nearly two centuries has not ceased to spread about the odor of sanctity and the knowledge of our holy religion. Being at all times desirous to do good, she established temporarily a House of Providence, for virtuous poor girls, where they might be saved from the snares of a treacherous world. Placing her confidence in God more than in man, she undertook to build a plain, substantial house, to serve the triple purpose of convent, boarding and day-school, and though at the start she had neither money nor credit, the building was completed. At another time she was inspired to build a church, and the church was built. Travelling in Paris she was reduced to extreme poverty, and heaven sent a man from the depth of a Canadian forest to pay her an almost forgotten debt. An establishment of her daughters was demanded for Quebec, and she permitted them to go and live; in a stablepro tem., until better accommodations were offered. The intended property at Quebec having been unjustly contested, she relinquished her rights, and an unknown hand gave her sufficient money to make a clear purchase. But not only was herconfidence in Godmost remarkable; she possessed all other virtues in an eminent degree. In youth she made a vow of chastity, and preserved that beautiful virtue amidst many dangerous occasions, compelling a regiment of soldiers to respect her, although she was frequently the only woman on board. Yet of all her personal virtues none was more extraordinary than her spirit of mortification. She seemed to live for the express purpose of afflicting her body, using her food always too hot or too cold, mixing ashes with her drink, sitting at meals in a painful position, sleeping on the bare earth with a wooden plank for her pillow, and taking little sleep at that. She never approached the fire in winter, and frequently made use of disciplines, hair-shirts, and a frightful crown of thorns, that she concealed on her head. How truly she hated her flesh such severe penances as these prove. When summoned to Quebec by her bishop, she made the journey on foot, through ice and snow, often wading across Canadian swamps. When she undertook a foundation she carried the furniture on her own shoulders, saying with Solomon: "I do not ask for the community either wealth, honors, or the pleasures of this life." Of her holy resignation also we have many striking instances. When all was ready to build the church of Bon Secours, knowing that nothing could be more useful to the young colony than such a work, and that unnecessary delays would ruin the material, yet when ecclesiastical superiors forbade her to continue, she instantly obeyed, without murmur or reply. The Bishop refusing for many years to approve her rule, which was nevertheless an epitome of divine wisdom, she ceased importuning, and silently awaited the time appointed by Divine Providence. In one short hour she lost by fire her convent, and everything it contained, the bodies of two dear Sisters being consumed in the flames. Yet her resignation triumphed over fire and death. For several years she experienced the most frightful interior desolation, neither prayers, reflections, communions, nor spiritual advice affording her the least relief. Yet in silent submission she drank the chalice to the dregs, without one atom of human consolation.
What afflicted her most daring this ordeal was not the fear of hell, to which she believed herself condemned; no, it was lest she should be reduced to the horrible alternative of hating God, whom she wished to love intime, if she could not ineternity. Humility was another of her characteristic virtues, for, after she had solidly established her institute, and formed the Sisters in her spirit, her chief desire was to be exempted from all honorable functions in the community, to become the last and least in the holy obedience. They complied reluctantly with her desires in such matters during the remaining years of her saintly life, but all respected her, and remembered with gratitude how much they owed her. She herself recalled only her sins and infidelities. Such shining virtues were the result of her extraordinary devotion to the Mother of God, to whose service she had consecrated herself from childhood, and to whose glorified earthly actions she had united her own. Believing that Magdalen and Martha were the great models of religious life, she regarded Mary Immaculate astheir Mistress, and loved to represent her instructing young virgins, and assisting to form the Church of Jesus Christ. She came to Canada for the express purpose of living in a city named after Mary—Ville-Marie. She called her Congregation Notre Dame—Our Lady—and wished that everything connected with it should bear the name ofMary. But the Queen of Heaven did not allow herself to be outdone in generosity. The statue shone with celestial light before the eyes of young Margaret at Troyes. On the Feast of the Assumption this privileged soul saw in the Holy Host an infant a thousand times more beautiful than the children of men, looking love into her eyes. In a dream she saw as distinctly as in life one of Mary's most devoted clients, M. de Maisonneuve, and finally the Blessed Virgin assured herpersonallyof protection by the solemn words, "Go to Canada. I will never abandon you." If charity is the queen of virtues, Sister Bourgeois practised it to heroism. In girlhood she courageously put on her father's burial-shroud with her own hands, which charitable office for the poor became afterward a favorite duty of her life. Being informed that a few reckless libertines were leading off a young girl to make her the victim of their debaucheries, she followed them with a crucifix in her hands, and despite their menaces to kill her, heroically snatched from them their prey. A soldier once being benumbed with cold, she gave him her only mattress; another received her bed, and two other unfortunates her comforters, her own couch in consequence being the cold ground. A Sister having fallen into her agony, the holy Foundress, who was far advanced in years, cried out to God: "Takeme, O Lord, I am old anduseless. This young Sister may yet render you great service." The noble sacrifice was accepted, the Sister in her agony recovering, while the Foundress was stricken unto death—a victim of the most heroic charity. We need not be astonished at the extraordinary brightness of her face after death, nor at the wonderful cures effected by touching her body, nor at the red blood that trickled from the burned relic of her heart. All is possible, all is easy tocharity.
This rapid glance at the life of Sister Bourgeois proves that the name of so uncommon a woman deserves to be better known in the history of the Church, because she has been one of its most beautiful ornaments. Such names as those of Montcalm, and of Montgomery, are of less value in the sight of God, than the Christian heroine's title of "The St. Genevieve of Canada." And we may well say of her with the prophet, "The Lord is admirable in his saints."Mirabilis Deus in sanctis suis.
Besides what has been related in the preceding chapters, Sister Bourgeois wrote of several other events, both public and private, that occurred some before and some after her arrival in Canada. We will relate a few, in order to give a more correct idea of the state of things in the isle of Montreal, when she undertook to establish her community there. She says, it was then a vast, impenetrable forest, inhabited only by a great number of savages, who unceasingly attacked the French colonists, to prevent their establishment in the country, and as the settlers were then few in number, many of them fell beneath the bloody tomahawks of the relentless Iroquois. In fact it was extremely difficult to induce any one to leave the mother country for the New World, knowing what their fate would be when they reached Ville-Marie, if some measures were not taken to secure life and property. The general depression was so great that matters remained unchanged forseveral years, during which time the colonists were literally at the mercy of wild savages, to whom mercy was unknown. They lay treacherously concealed in the woods, and sallied forth with hatchet and tomahawk on their murderous rampage, when least expected, to pillage and burn the houses and then massacre the inhabitants. In those days it was impossible to labor singly in the fields. The tillers of the soil were obliged to work in groups, with a gun in one hand, and a scythe or spade in the other, often at the peril of their lives. These intrepid French Catholics had left peaceful, happy homes, and the blessings of a Christian government, for no other purpose than to convert wild Indians, who were absolutely under the dominion of the devil, and to spread abroad the glorious Faith over the prairies, and by the lakeshores of this vast continent. Most assuredly their names are emblazoned on the martyr-roll of heaven. It matters little if ungrateful men have forgottenthem, and lauded the makers of mowing-machines, the inventors of steam-boats, the patented proprietors of the telegraph, the torpedo, the needle-gun, the steam engine, the sewing-machine, etc. All these things being of the earth earthy, shall pass away; nay, may become the civilized (?) instruments of driving the enlightened nations of the nineteenth century back into degraded barbarism. Have we not an undeniable proof of this in the uprising of the masses today (July, 1877) in their might and wrath, who, believing they have been in many instances, and for long years, the unrequited starving tools of unprincipledun-Christ-like Christianmasters, have stood before the fiery breath of the steam-engine and said: "Thus far shalt thou go, and no farther;" have torn up the iron railroad tracks of a proud commercial country, and startled the world by the verification of Gamaliel's warning: "If these things be not of God, they will perish,"
The truth is that the toil, devotion and blood of the early French settlers of Canada have produced an imperishable work in the propagation of the Faith, and the conversion of the Indians. In Canada these poor people become Christian, peaceful, and civilized; at least there exist very few exceptions in the country north of the Great Lakes. And this living, indestructible monument of the martyr's love is the work of Catholic France, and her noble sons and daughters. It became, therefore a matter of necessity at the time either toabandonthe young colony, or tosave it at all hazards. M de Maisonneuve determined on thelattercourse for the glory of God, the salvation of souls, the honor of France, and thelove of the Virgin Mary. In 1652 he returned to his native land for soldiers to garrison and protect Ville-Marie, feeling confident that if a sufficient number could be induced to volunteer, the safety and prosperity of Canada would be secured. This gentleman had himself frequently escaped the fury of the savages miraculously. On one occasion, he was seized by a party of Iroquois, who were in the act of choking him to death, but having by a violent effort disengaged himself momentarily from their grasp, he blew out the brains of the chief with a pistol he fortunately had in his possession. The sight of their mutilated fallen leader, and thesmellofgunpowder, scattered the balance of the red men, and set the Governor free. Shortly after his departure, a band of nearly two hundred Iroquois presented themselves before the little fort of Ville-Marie, in order to lay siege to it. They knew beforehand that French arms and gunpowder were rather formidable opponents, especially if they should happen to meet another de Maisonneuve, and, as usual, had recourse to concealment. They formed their ambuscade in a ditch which they dug on the very ground that now forms the garden of the Congregation convent. There they lay hid, reconnoitering the strength of the place, and having matured their plans, commenced hurlling stones and shooting poisoned arrows against the fort, which contained only the small number of sixteen or seventeen men capable of bearing arms. This little troop, commanded by M. Closse, sustained the siege with undaunted bravery. The combat lasted an entire day, and one after another the savages sunk in death, pierced by a French bullet. The survivors went off at night, full of rage and shame, having succeeded in inflicting no other injury than the firing of an out-house belonging to M. d'Ailbout. During the long combat, M. Closse lost only one man, who was killed by an accidental discharge of a cannon.
M. Brisac, an officer of the French army, was not so fortunate, however. He had determined to draw off and attack a second body of savages who had come to the assistance of the first party, but the wily Indians met stratagem by stratagem, and succeeded in deceiving him on the route. Seeing that theymustperish, as their enemies were ten times as numerous as they, the French resolved to sell their lives as dearly as possible. They erected a circular barricade of stones, and entrenched themselves within it, firing at random on the furious savages, who howled for their blood. The Iroquois fought like incarnate demons, and every stone they flung with unerring precision shattered a white man's skull. Like the Spartan three hundred, this brave French band determined not to betaken alive, so the living supplied the places of their fallen comrades until only five or six men remained. But the Indians at last effected an entrance within the barricade, and killed the survivors with the most | horrible cruelties. M. Brisac, the brave commander, was reserved by the savages to die last, that they might torture him at their ease, yet while he was able to speak, he never ceased exhorting his men to die like Christians. The constancy of the devoted band astonished the Iroquois, who could not refrain from expressing their admiration of the white man's constancy. The death of such heroic Christians is as much to be admired as that of the early martyrs, because like them they combatted and suffered for religion and the glory of God. Sister Bourgeois relates that during the first eight or nine years of the existence of the colony, they could not succeed in raising healthy children, all of them dying at a very tender age, as much on account of the rigorous climate, as of the privations and sufferings which were endured by their mothers, who, being all natives of sunny France, had enjoyed, at least in a moderate way, the good things of this life. In Canada, during these early days, they lacked nearly everything, except good will and an undying love of the Catholic Faith, bequeathed to them by their sainted forefathers. It may be also, that Almighty God wished to to take to Himself these precious children, as the first fruits of the New World. The first girl that arrived at maturity in the country was Jane Loisel. She became a pupil of Sister Bourgeois, to whose care she was confided at the age of four, and remained in the Sister's school to her eighteenth year, when she married John Beauchamp. It appears that theirs was the first Canadian marriage in Montreal. The first boy who escaped an early grave was John Desroches, and the first native of Montreal who consecrated herself to God in the Congregation was Marie Barbier, who became Superior after Sister Bourgeois' resignation. She was a very holy religieuse, and imbibed the spirit of her Foundress, subjecting herself to such frightful penances that a dangerous cancer formed in her body, of which, after years of intense suffering, she was miraculously cured. The venerable Foundress also leaves the following record of a few of the Indian girls she took under her protection:
"In 1656, a young Iroquois mother had a little girl about nine months old, which she neglected shamefully, and treated with brutal violence. I endeavored to get the poor little sufferer from her, in order to raise it a Christian, M. Souard assisting me to secure it. So after giving the savage mother many presents, she at last consented to place the child in my care. But as I was on the eve of my first voyage back to France, I gave it in charge to Margaret Picard during my absence. As soon as I set sail the mother retracted, and tried in every possible way to get the child back without our knowledge. Once, while the little one and her vigilant nurse were out taking exercise, the Iroquois woman suddenly appeared, and endeavored with violence to snatch away the terrified infant. But she was disappointed; the child clung convulsively to her French mother, as she called her, and the savage departed, vowing to seize her another time, and then take revenge for the child's preference. In order to prevent a catastrophe, the Sisters hid the child, and the Iroquois eventually gave up the search. This little Indian was baptized and named Mary when she attained her fourth year, M. de Maisonneuve and Mlle. Closse being her sponsors. She was the first Iroquois baptized in the colony, and died two years after. I also raised a little Algonquin girl, and an infant Illinois, but both died at the age of nine. We received at a later period, another Algonquin, aged nineteen, who expressed an ardent desire to live with our Sisters. She was admitted on trial, and for a long time was faithful to all the practices of piety in use among us, however contrary they were to her inclinations, or to her Indian proclivities. She died shortly after her baptism, having given great edification to the Sisters. One of the first Canadian members of the Institute, was an Iroquois who had been educated at the Mission of the Mountain. She was received into the community as soon as she arrived at the proper age, and died happily, after laboring twelve years in the mission school where she was instrumental in effecting much good among her own people."
As Sister Bourgeois took a singular pleasure in recounting these Indian conquests, we do not consider it out of place to revert to them here, and might add many others, but will conclude by relating a remarkable event that occurred in her time. The father of Mary Teresa Gannensagouach, who had been admitted a member of the Congregation, as was mentioned in the fourth chapter, became a Christian, and worshipped the true God with all the ardor of his poetic Indian nature. Many a time did the forests of the island re-echo with his recitations of the holy rosary, and he had the happiness to see his son also follow his example, by receiving the saving waters of Baptism. The graceless son, however, soon forgot his baptismal vows, and returned to his former licentious mode of life. Falling in with a depraved party of his tribe, who had taken the war-path against the peaceful Christian Indians, he assisted in a murderous attack on his native village. The fiends were unhappily successful in their carnival of blood, and each reeking warrior selected his wretched victim among the few survivors to lead him off to a distant encampment and there torture him slowly to death. Young Gannensagouach draggedhiscaptive through forest and swamp with brutal violence; but at last growing tired of listening to the sufferer's groans, commanded him to kneel for his death-blow. He did so, and for the first time since his capture, raised his eyes to the face of the would-be murderer. Both were paralyzed with horror—for he gazed upon his apostate son. "Father, forgive him, he knows not what he does," cried the agonized parent, and his prayer was heard. The arm that held the uplifted tomahawk fell powerless by the young man's side, and from that hour theapostatebecame apenitent. The good old Indian died a peaceful Christian death, a few years later, and to this day, a rude stone cross with an appropriate epitaph, marks his last resting-place.
May my soul also die the death of the just.
* * * * *
Happily, during the interval that elapsed between the writing and the publication of this book, the process of canonizing Venerable Sister Bourgeois has been commenced, and splendid ecclesiastical services were held in the spring of 1879 in the city of Montreal, in unison with the canonical proceedings. The canonization of this saintly woman will give to the church in America, asecondacknowledgedintercessorin heaven, St. Rose of Lima being thefirst, and will procure new triumphs for the Faith in "the land of the West," where such triumphs are numerous and marvellous. THE AUTHORESS.
[Transcriber's Note: The title of Chapter IX in the original reads:"THE RULES OF THE CONGREGATION, AND ESTAB-MENT OF MISSIONS."The missing characters have been restored in this text.]