Books: The Life of Venerable Sister Margaret Bourgeois
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Anon. >> The Life of Venerable Sister Margaret Bourgeois
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But to return from this long digression. When Sister Bourgeois arrived
at Ville-Marie in 1672, she realized the full responsibility of
governing and providing for so many young aspirants to religion, and
began to think seriously of giving some regular form to the community.
Her second batch of postulants had already obtained in Paris the
approbation of M. de Laval, who received their primary engagements, and
she ardently desired that her first beloved companions should enjoy the
same precious advantage, having labored with her faithfully for twelve
years at Ville-Marie. She wrote on the subject to M. Bornieres,
arch-deacon of Quebec, who represented M. de Laval in his absence, this
prelate being still in France. The reply of the distinguished
ecclesiastic, dated November 4, 1674, was:
"MY DEAR SISTER,--I have received the letter in which you ask, 'Is it
proper to receive now, _formally_, in your Congregation, the Sisters who
first came with you to Canada, or will it be necessary to await the
return of the bishop?' Although I am persuaded of the propriety of what
you ask, nevertheless, it will be more prudent to await his return, as
he has written to me regarding both you and your Congregation, for which
he testifies much esteem. It will be best that he regulate everything
himself, as he will certainly make his intentions known to you. I trust
that all will be arranged satisfactorily, for the glory of God, the
salvation of souls, and your own consolation, and shall offer every
assistance in my power for the good work. I salute your esteemed
daughters, and recommend myself to their prayers and yours."
M. de Laval returned to Canada the following year. The Sisters were all
of the same grade, no distinctions having been made; all wore a uniform
dress, similar to that ordinarily worn by pious women of the middle
class. The color was black, being the same in every respect as Sister
Bourgeois herself wore on her first arrival at Ville-Marie, and which
the Sisters continue to wear to this day. We will refer again to her
Memoirs. She says:
"In 1670, I found it necessary to undertake another journey to France,
and had long felt inspired to make it. As I was suffering much from
mental anxiety, I hoped that an interview with M. de Laval would afford
me some solace. He was then only Vicar-Apostolic of Canada, but I had
great confidence in his wisdom, and hoped he would impart to me the
light necessary for governing our community. I was told that I should
bring with me to France the King's letters, and endeavor to procure more
postulants. For these purposes, I obtained the consent of the Sisters,
and was furnished with many letters of recommendation, from the priests
of the Quebec and Montreal Seminaries. I also had one from M. Perrot,
Governor of Montreal, and successor of M. de Maisonneuve. The Governor,
who was a Parisian, recommended me to his family there. I left Montreal
accompanied by M. de Fenelon, who gave me a passage in his boat, to
Quebec. He was returning to France on business, and wished to sail in
the same ship with me. Father Fremi, a Jesuit, also embarked with us. On
arriving at Quebec, I found myself very much indisposed, and was obliged
to remain in the hospital a few days, as the ship was to depart when the
wind became favorable. I requested M. de Fenelon to permit his servant
to take charge of my box, which contained the papers above referred to,
and of a little package of clothing, that constituted my entire baggage,
and to place them safely on board. The captain politely consented, but
his servant entirely forgot both myself and my baggage. Recovering from
my indisposition in two or three days, I went on board without further
precaution, but alas, found that I was minus the precious box, M. de
Fenelon delayed a short time to find it, but all in vain. It was not
forthcoming. As the vessel was obliged to sail with the wind, I wrote in
haste to M. Dupuis, Major of the garrison of Montreal, who was in Quebec
at the time, begging him to search for my box, and if he found it, to
forward it to France, by any ship he might find convenient. I
particularly requested him to send the papers, and to return the rest to
our Sisters in Montreal. He fortunately found the box, and I received it
in France shortly after. Behold me, then, embarked without clothing,
without provisions, without money, without anything for the voyage.
Worse still, I was the only female in the ship, but there were two good
priests among the passengers, who gave me great consolation. I arranged
a sack and a roll of cordage for my bed, on deck, with an improvised
enclosure. This was my _chamber_ during my passage; which was not very
long, however, as we arrived at La Rochelle in thirty-one days. I had
not made a change of underclothing during the voyage, as I had nothing
to make it with, except a piece of coarse canvas given me for a
mattress. This I converted into a night-dress, but, like all the rest,
it was lost. In this unpleasant condition I found myself at La Rochelle,
which country was strange to me, and I was one hundred leagues from
Paris. It was truly an embarrassing position, and I felt it so. It is
true, one of the priests offered me a supply of money, as payment for
some work that I and my companions had done for him during our first
stay in Quebec, but as I knew I had money in my box when it would
arrive, I refused his offer, saying I would be better pleased to receive
it in Paris, where I should need it more. It is also true that I had
lent 132 livres to a young man in Montreal, who had given a note for it,
payable in Paris, and that I had forwarded this note to M. Blondel, who
had hitherto transacted our business in France, but he died some time
previous to my arrival, and I was left without resource, the note not
having been paid, nor could it be found at the time. M. Fenelon was also
short of funds, yet he contrived to lend me fifty livres, the greater
part of which I used to pay my fare to Paris. With the balance I bought
food, and an absolutely necessary change of clothing. The captain and
the two priests managed to get me a comfortable seat in the stage, and
also a good room at the inn, but I took my meals apart, although they
invited me to dine with them."
She at last arrived in the great city, and went directly to the church
of Notre Dame, to renew the consecration of herself to God and His holy
Mother, then visited the College of Foreign Missions, to receive her
Bishop's blessing, and give him an account of her voyage, although she
did not reveal her distress to him. The prelate received her with
kindness, but as it was late, the visit was necessarily a short one, and
she went away, almost dead with hunger and fatigue, to pass the night at
the house of a poor woman, in the quarter of St. Sulpice. Next morning
very early she went to the church, to perform her usual devotions, and
after Mass a priest carried the Blessed Sacrament in procession to a
sick person. She followed till they arrived at the door of the Seminary.
Here Divine Providence again interposed in her favor, for one of the two
priests who stood near the door said to his companion in a loud,
distinct voice, "I have just received a letter from Canada, in which I
am directed to pay one hundred livres to a person I do not know. Her
name is Margaret Bourgeois." "That is my name," she said, turning
quickly, "but, if the money is for me, I do not know from whom it
comes." The good priest named the person who had written to him, and she
instantly recognized the name of a valued friend, one of the priests in
the Seminary at Quebec, who, not having funds to pay her before the
embarkation, took care that the money should reach her safely in Paris.
It was accordingly handed to her, and she went directly to pay the kind
captain his fifty livres. Again this favored daughter of God adored His
Divine Providence. She now confidently expected to receive her papers,
and did receive them a few moments later. On opening the box, she took
out her letters of recommendation, and, leaving a few at the Seminary,
set out to find the relatives of Messrs. Perrot and de Maisonneuve. She
first called at the address given in M. Perrot's letter. As her
appearance was not very presentable, after a long, and not over-clean
voyage, she met with a very cool reception. However, when her
fashionable entertainers read the letter (the contents of which she did,
not know), they soon changed contempt into respect, as M. Perrot had
requested them to receive her as they would receive himself, assuring
them that in Canada she was regarded as a little saint. She was
consequently invited to dinner, which she gladly accepted, as she was
much in need of it at the moment, but their ceremonious attentions did
not agree with her spirit of mortification and humility, and she
absolutely refused to remain over-night, although they pressed her quite
warmly to do so. She next visited M. de Maisonneuve, arriving at a very
late hour, as it was in the suburbs of the city. It is impossible to
express the joy that this great servant of God experienced on seeing her
again. He actually _ran_ to meet her and cordially offered the
hospitality of a little house he had just erected in one corner of his
garden, telling her that he had it made to look like an Indian cabin,
expecting some one from Canada might call who would be pleased to see
anything to remind them of home, and her visit fulfilled his
presentiment. She gratefully accepted the kind offer, and lodged there
during her stay in Paris. This tried and life-long friend then took
charge of her affairs, and rendered her the most important services. A
few days after, as they were talking about old times in Ville-Marie, he
desired to show her some papers, and laying his hand by chance on a
shelf of the library, took down a paper, which proved to be the
_identical note for 132 livres_, that she had believed lost. After the
death of M. Blondel, it had been placed for safe-keeping in the hands of
M. de Maisonneuve. She received it very gratefully, of course, but not
at all avariciously. Here the memoirs of Sister Bourgeois become
irregular, in both dates and events, which were perhaps so crowded that
she could not devote time to take note of them in the order of
occurrence, so we will content ourselves by relating a few incidents of
traditional report before again returning to the authentic manuscripts.
At the time of her second return to Montreal, with the six new subjects
that M. de Laval received in France, she found it necessary to secure
the services of an honest, robust man, who would be willing to work for
them, when necessary, during their travels. She accordingly made a
contract with a man named Louis Frin, whom she also hoped to employ in
teaching a boy's school in Montreal, in place of the young man that died
after his arrival in Canada. This Louis Frin became afterwards Brother
Charon, and eventually was known as Brother Louis. Her next care was to
secure passages for her young charge of eleven girls, three of whom were
her nieces. Six of this band were intended for the community, the
remainder being destined to become the wives of as many colonists. On
this occasion they set out from Paris by way of Normandy, taking a boat
on the Seine as far as Rouen. Here they were compelled to remain one
month, and as they were not rich, their funds were on the point of being
exhausted, the expense of maintaining so many persons being very
considerable. Madeline Senecal kept the purse, and found it necessary to
warn Sister Bourgeois that she had not sufficient money to meet the
current week's expenses. "You seem to distrust the Providence of God, my
child," replied Sister, in a tone of rebuke, but immediately added in a
pleasant manner, "Since it is evident that we must have a dinner of
_some kind_, fear nothing, God will provide it himself." And God did
provide it, for that same week, Louis Frin, who had remained in Paris
with M. de Maisonneuve arranging some business matters, arrived at
Rouen, bringing to each of the girls a draft for 200 livres, and also
the means of purchasing a full supply of provisions, until their arrival
at Quebec. Behold how God provides for those who trust in Him. Departing
from Rouen, they arrived at Havre-de-Grace, one of the seaports of
Normandy, and were obliged to wait fifteen days for the arrival of the
ship that was to take them forever from home and country. During these
unavoidable delays, Sister Bourgeois occupied both herself and them with
the most fervent exercises of piety. Among others, they proposed a
pilgrimage to the celebrated shrine of "Our Lady of Snows," to procure
through _her_ intercession the favor of a successful voyage. This shrine
was one of the most famous places of devotion to the Blessed Virgin in
France. It was decided to make the pilgrimage on foot, and although they
set out early in the morning, they did not arrive at the shrine until
quite a late hour. Two priests resided here in a kind of monastery, one
of whom had just concluded his morning Mass, the other being confined to
his room for six weeks by sickness. When Sister told the first Father
the object of their pilgrimage, he immediately repaired to his invalid
brother priest, whom he found partially dressed and still fasting. Both
returned to the church, and heard the confessions of the devoted young
pilgrims. The sick Father, who had not been able to walk for a long time
without the aid of a crutch, then said Mass without the least
inconvenience. All fervently received Holy Communion from his hands, and
_he was fully restored to health_. Two days after they set sail for
Canada, Father Jean Baptiste le Fevre, who was destined for the Montreal
Seminary, accompanying them on the voyage. The anchor was weighed, while
all on deck with uncovered heads, implored the protection of Mary, Star
of the Sea. The heroic young postulants, with Sister Bourgeois, formed a
sort of travelling community, of which she was the head, and during the
passage performed regular devotional exercises before the statue of Our
Lady of Good Help. They were indeed under the protection of God and His
holy Mother, for, although England and France were then at war, they
carried in the ship no other, artillery than brave hearts and arms. When
the voyage was about half made, the captain, who was constantly on the
look-out, descried four English ships, which he calculated contained at
least twenty-six pieces of cannon. They were making, as it seemed,
direct head-way for them, and as he was totally unprepared for such an
emergency, he called out to Sister Bourgeois, in accents of unfeigned
terror: "We are lost, we are lost; betake yourselves to prayer, at once,
you and your companions." But before his entreaty was ended, one-half of
her companions had fainted. Strange to say, all on board, including the
strongest men, turned to Sister Bourgeois for protection, feeling
persuaded that her prayers only could save them from becoming the prey
of the dreaded English. But her brave and holy spirit knew no fear. She
was looking intently at the white statue of Notre Dame de Bon-Secours,
and said, smiling, "If they do take us prisoners they will lead us to
England or to Holland, and we shall find God there as well as here, and
is not God everywhere?" Her wonderful tranquillity restored immediate
confidence, and all knelt quietly in prayer. It being Sunday, Father le
Fevre prepared calmly to celebrate Mass, although the English ships
approached rapidly, and, wonderful to relate, in less than two hours,
the foe had disappeared completely, so that the Holy Sacrifice was
followed by the glorious _Te Deum_. Every one on board believed that
this remarkable deliverance was the work of _Notre Dame de Bon-Secours_.
They arrived without further accident at Quebec on the 13th of August,
having been at sea just one month and eleven days. She had scarcely set
foot on land, when an imprudent person informed her that the community
in Montreal were in a state of starvation, and that their house was in a
ruinous condition, to which she replied simply--"God's holy will be
done--even if it falls to the ground, he can raise it again, when it
pleases Him." She found the report unhappily verified, however, on
arriving at Montreal, as the Sisters were absolutely destitute, yet she
entertained no fears. Her confidence in God being unshaken, she could
always look calmly and hopefully at the vicissitudes of this changeful
passing life. The poor Sisters were exceedingly pained to have nothing
better than _bread_ and _lard_ to offer her for dinner, but she assured
them it was very acceptable to a hungry person, and directed Sister
Genevieve, the cook, to prepare a good supper for the community. "What
shall I prepare it with?" said the simple Sister, "_we have nothing in
the house_." "Never distrust the Providence of God," was the
answer,--"go to your kitchen, and you will find food." In fact, that
very afternoon several persons came to visit them, bringing abundance of
all kinds of provisions, so that the Sisters were lost in astonishment,
and silently adored the providence of that God, who never abandons those
that trust in Him.
CHAPTER IX.
THE RULES OF THE CONGREGATION, AND ESTABLISHMENT OF MISSIONS.
After having formed and established her community at Ville-Marie, as we
have seen, and provided suitable buildings and funds to sustain them in
the exercise of their duties in a newly-settled country; having also
secured and registered the letters patent that confirmed their right, as
a legally authorized Congregation, she next turned her attention to
three things, still necessary to the perfection of her Institute,
namely, to procure a sufficient number of subjects, to provide for them
approved rules, and to establish missions. At first it was not difficult
to procure subjects, as they presented themselves from all parts, being
attracted, not by temporal interests, or any selfish motive, but simply
by the odor of the virtues of Sister Bourgeois and her first saintly
companions. But she did not receive indifferently all that presented
themselves. She was quite insensible to such advantages as high birth,
riches, and the brilliancy of natural or acquired talents, which are
sometimes more dangerous than useful, preferring that those she received
should have good common sense, an unblemished character, and solid
virtue, without which qualifications she received no one. If she did not
exact from her subjects the most sublime perfection, she required at
least that they should have a desire to acquire it in proportion as God
was pleased to bestow it on them. Let us hear her own words on the
subject, as found in a letter, in which with simplicity she first
addresses the ever Blessed Virgin: "My good Mother, I ask from you
neither wealth, nor honor, nor the pleasures of this life for our
community. I only beg of you to obtain for me, that God may be well
served in it, and that we may never receive proud or presumptuous
subjects, who keep the world and its maxims in their hearts, who are
scoffers and untruthful, and who do not study to reduce to practice the
maxims of your Divine Son, maxims which He taught us from the pulpit of
the Cross, and which you have observed with so much exactness." Then,
addressing those who presented themselves for admission, she adds: "Yes,
all who wish to be received into this community, must resolve to
renounce not only the principles and maxims of the world, but must also
resolve to renounce _themselves_, and overcome their bad habits and
inclinations. They must try to sever the natural ties that bind them to
friends and relatives, as _merely_ human attachments uselessly preoccupy
the mind. I warn them that they will be employed in lowly occupations,
which are painful to nature; that they will be sent on missions with a
Sister who will be charged to contradict them in many things, and treat
them like little children--in one word, to humble and mortify them on
every occasion. I desire that they learn to obey promptly any one who
may be appointed their superior; that they be poor in spirit; that their
words, gestures, and whole deportment be neither frivolous nor
dissipated, but that they act under all circumstances with modesty,
reserve, and devotion; that they mortify their senses; avoid unnecessary
conversation, and always endeavor to keep themselves in the presence of
God." Such were the first lessons she gave her postulants, and she
rigorously exacted the execution of them. Yet, notwithstanding these
requirements, from which she never departed, she soon assembled a
numerous community, that came up to her standard. We behold entering
into the Congregation, from its very commencement, young girls of every
state and condition of life, noble and simple, rich and poor, daughters
of private citizens, merchants, mechanics, and even the savages, charity
and humility making all _equal_, and as such they were received without
distinction. It was truly a school of virtue and sanctity. Many members
of the families of Lemoine and St. Ange entered; also the celebrated
Marie Barbier of the Assumption and Sisters Dennis, Bourbo, Jousset,
etc., more than forty being received in less than two years. We should
also add the name of Jeanne Leber, who became afterwards the famous
recluse, of whom more anon, with many others quite remarkable for
sanctity from the beginning. Nor must we forget to mention Marie Theresa
Gannensagouach, an Iroquois, who, after having held the office of school
teacher at the mountain for thirteen years, died in the odor of
sanctity, November 25, 1695, on that mission, where her epitaph may be
seen to-day. Gannensagouach was not the only person of her tribe who
became remarkable for virtue in the Sisters' school, and on whom the
illustrious Foundress lavished care, labor, and money. Her particular
desire was always the conversion of the Indians. This was the chief
motive that induced her to bring young persons from France to Canada,
representing to them the glory and merit of converting the Indians to
the true Faith, for which sublime end they ought to sacrifice their
lives, if necessary. She appointed two of her first faithful band to the
Mission of the Mountain, near Ville-Marie, which was exclusively an
Indian mission. At that time, it was a rather difficult task to go from
the city to the mountain, as they had to pass through thick forests
interspersed with marshes and wild savannahs, through which there was
neither road nor track.
A priest from the seminary devoted himself to the instruction of the
savages, and the two missionary Sisters were obliged to lodge in bark
cabins for a long time, as the Indians erected no better dwellings,
until the time of M. Belmont, who had stone houses put up for them at
his own expense. He also built the Fort that still exists, but the
orchard and gardens were added at a later period. In 1692, the Sisters
lodged in a little tower to the right of the entrance of the Fort, the
tower at the left serving for a school and a bakery. The savages of this
mission, after the death of Sister Bourgeois, were transported to
Sault-au-Recollet, in 1731, and again in 1732 to the lake of the two
mountains. These Indian missions, to which the Sisters were always
devoted, and to this day continue to be devoted, have contributed
largely to the spread of our holy Faith among the Indians along the St.
Lawrence, and have produced much spiritual good. The holy Foundress
supported at this mission several Iroquois girls, free of charge,
forming them to habits of virtue, and inducing them to inspire their
companions with similar sentiments. She also kept a certain number of
these children of the forest among the boarders at Ville-Marie, one or
two of whom afterwards became members of the Congregation, and were most
useful on the mission schools. It was in compensation for these benefits
to the state and to religion, and to refund in part the expense
sustained by Sister Bourgeois and her community, that the King of
France, in 1676, ordered an appropriation to be made by the Canadian
Government, to give annually to the Sisters the sum of two or three
thousand livres. The pension was punctually paid until the year 1756, at
which time it was withdrawn, as Canada had passed under British rule,
after an heroic but unsuccessful struggle against the English in 1670.
However, the change of royal masters, and the suppression of many
Catholic charities consequent upon it, did not lessen the love of the
Sisters for the poor Indians. These daughters and followers of Christ
continued to support the Indian missions at their _own expense_, as they
do at the present day in many instances.
Although the community was already quite numerous, and continued
steadily to increase, yet the sainted woman at its head had not procured
either rules or constitutions for its government. It is true, that she
was a living rule, and model of the most sublime perfection, and that
her fervent daughters made it a sacred duty to obey and imitate her; yet
she felt even this was not sufficient. Though united in the practice of
the most holy observances, they were still in a state of probation--as
they made no vows, nor were they bound by solemn engagements. They
lived, notwithstanding, in the strictest bonds of charity, laboring
zealously for the glory of God, and their own spiritual perfection, each
by the advice of her confessor making such private vows as her
particular devotion inspired. But the Foundress saw plainly, that
without written rules and customs, changes and innovations must
gradually creep in, and eventually disturb or destroy the end of the
Institute, so she set to work with her accustomed zeal to procure rules
and constitutions, canonically authorized, for the security and
perpetuity of the Congregation. Filled with these ideas, which were
undoubtedly inspired by heaven, she went to Quebec to confer with M. de
Laval. He approved of her design, and counselled her to return to
France, and learn from personal observation the practices of the most
fervent communities, selecting the rules of such as seemed conformable
to the spirit of her Institute. Being thus advised by her Bishop,
nothing could deter her from making the voyage. Indeed, she seemed
insensible to pain, labor, or privation, on such occasions. Having
acquainted her Sisters with his Lordship's decision, and given them
directions and advice for their good government during her absence, she
courageously embarked the third time, and was absent one whole year. She
employed herself like the great St. Anthony, in collecting and selecting
the holy rules that were given by persons eminent for piety and wisdom.
She was specially attracted by the writings of St. Augustine, as they
contained maxims and regulations replete with prudence and discretion.
This saint quotes largely from the instructions left by St. Ambrose and
other Fathers of the Church, addressed to the first Christian virgins,
instructing them how to reduce to practice the evangelical counsels and
maxims, and enlightening them on the observance of the three vows of
poverty, chastity, and obedience. These writings recommend pre-eminently
a love of silence and retreat from the world, charity among the Sisters,
assiduity at work, pious reading, prayer, and the frequentation of the
Sacraments, under the guidance of ecclesiastical superiors, with whom
they were to share the glory and merit of instructing and edifying the
faithful. Such was the spirit of the rule that Sister Bourgeois brought
with her from France, to place in the hands of her Bishop and obtain his
approbation of it. But during her absence, the spiritual government of
Canada had been seriously changed. There was no longer a Bishop in the
country, as M. de Laval, shortly before her return, became despondent
under bodily infirmities, which were frequently so painful as to prevent
his discharging the duties of his ministry as successfully as he
desired; therefore he returned to France, for the purpose of tendering
his resignation to the proper authorities, and demanding a successor.
His solicitations for release from episcopal functions were very urgent,
so that although he was highly esteemed in Paris for his many virtues
and acknowledged ability and merit, his resignation was accepted, the
King immediately appointing M. Jean Lacroix de St. Vallier his
successor, who consequently became the second Bishop of Quebec. On
Sister Bourgeois' arrival, therefore, she found no bishop to whom she
could confide her rules, and took the resolution of putting them in
execution _provisionally_, until a Bishop should be appointed for
Canada, which appointment was not carried into effect for three years
after, although M. de St. Vallier had been formally nominated by royal
authority, as has been related. We find in her Memoirs of this voyage,
the following--"In 1680, Mme. Perrot, wife of the Governor of Montreal,
determined to return to France, for the benefit of her health, which was
much impaired. Knowing her intention, and having obtained the consent of
our Sisters, I offered to accompany her as travelling companion, and was
accepted. My real desire, however, was to obtain rules for our
Congregation. On arriving at la Rochelle I left Mme. Perrot, and went
direct to Paris, as I felt quite sick after the voyage. The following
day Brother Louis, who also chanced to be in Paris, invited me to his
house, where I took a much needed rest for a few days, but another
friend, M. de Turmenie, being informed of my illness, sent a sedan,
carried by two stout men, to take me to his house, where I remained
during an illness of fifteen days, being treated with as much kindness
as if I had been his sister. When my health was reestablished I went to
lodge with the 'Daughters of the Cross,' in the Rue St. Antoine. In this
community I received light in many things relating to our holy rules and
constitutions. Understanding from these good religieuses, that M. de St.
Vallier was staying at the College of Foreign Missions, I went there to
ask his blessing, as I felt in duty bound. But his Lordship did not
approve of my proceedings, and told me quite curtly that I should not
have made the voyage, nor seek rules for the community either, and he
absolutely forbade me to take any new subjects from France on my
return." However, as he was not very explicit in his speech regarding
the rules, and as Sister Bourgeois was already furnished with two
different formulas (one being received from M. Jandret, the other from
the Daughters of the Cross), she did not in the least resent the
humiliation, but quietly set to work to find other means of perfecting
what was then in her possession. On leaving M. de St. Vallier, she went
to the Convent of the Community of Miramion, so named from Mme. de
Miramion, their Foundress, who was still living. Sister wished to confer
with this illustrious woman on the subject of her rules, and to add or
retrench, as the holy religieuse might suggest. But Mme. de Miramion,
having been informed that M. de St. Vallier wished to give rules to the
Congregation himself, in order not to displease the Bishop, she refused
to take any part in the affair. While Sister Bourgeois patiently awaited
the moment when her rules should be approved, she had a very heavy cross
to bear. Almighty God appeared until then to have visibly protected all
her enterprises. But now she was to pass through severe trials in order
to perfect her virtue, trials which conduced more to her sanctification
than all the voluntary pains and mortifications she inflicted on
herself. Besides the sorrow she endured at being so unexpectedly
repelled in the attempt to have her rules approved (a cross she endured
for many years), she had, on her return to Montreal, to suffer the cruel
anguish of seeing the fruit of all her past labors perish before her
eyes in a few moments. The beloved home of her community took fire on
the night of the 6th of December, 1683, and quicker than can be told,
not only the house, but its poor furniture, and everything else it
contained was consumed. The fire was so sudden and violent, that the
Sisters were enveloped by smoke and flames in an instant, two of her
best subjects being burned to death. These were Sister Genevieve, the
assistant, and Sister Margaret Soumillard, a niece of the Foundress. The
rest barely escaped with, their lives. Sister Bourgeois felt, more than
any one else, the horrors of the accident, and a spirit less strong, and
a heart less brave than hers, would have naturally yielded to despair.
She sincerely regretted the death of her dearly loved Sisters, more for
the loss the community must sustain for their untimely end, than because
her own niece was one of the victims, and her tears were all the more
bitter, as she judged herself to be the cause of the calamity.
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