THE RULES OF THE CONGREGATION, AND ESTABLISHMENT OF MISSIONS.
After having formed and established her community at Ville-Marie, as we
have seen, and provided suitable buildings and funds to sustain them in
the exercise of their duties in a newly-settled country; having also
secured and registered the letters patent that confirmed their right, as
a legally authorized Congregation, she next turned her attention to
three things, still necessary to the perfection of her Institute,
namely, to procure a sufficient number of subjects, to provide for them
approved rules, and to establish missions. At first it was not difficult
to procure subjects, as they presented themselves from all parts, being
attracted, not by temporal interests, or any selfish motive, but simply
by the odor of the virtues of Sister Bourgeois and her first saintly
companions. But she did not receive indifferently all that presented
themselves. She was quite insensible to such advantages as high birth,
riches, and the brilliancy of natural or acquired talents, which are
sometimes more dangerous than useful, preferring that those she received
should have good common sense, an unblemished character, and solid
virtue, without which qualifications she received no one. If she did not
exact from her subjects the most sublime perfection, she required at
least that they should have a desire to acquire it in proportion as God
was pleased to bestow it on them. Let us hear her own words on the
subject, as found in a letter, in which with simplicity she first
addresses the ever Blessed Virgin: "My good Mother, I ask from you
neither wealth, nor honor, nor the pleasures of this life for our
community. I only beg of you to obtain for me, that God may be well
served in it, and that we may never receive proud or presumptuous
subjects, who keep the world and its maxims in their hearts, who are
scoffers and untruthful, and who do not study to reduce to practice the
maxims of your Divine Son, maxims which He taught us from the pulpit of
the Cross, and which you have observed with so much exactness." Then,
addressing those who presented themselves for admission, she adds: "Yes,
all who wish to be received into this community, must resolve to
renounce not only the principles and maxims of the world, but must also
resolve to renounce _themselves_, and overcome their bad habits and
inclinations. They must try to sever the natural ties that bind them to
friends and relatives, as _merely_ human attachments uselessly preoccupy
the mind. I warn them that they will be employed in lowly occupations,
which are painful to nature; that they will be sent on missions with a
Sister who will be charged to contradict them in many things, and treat
them like little children--in one word, to humble and mortify them on
every occasion. I desire that they learn to obey promptly any one who
may be appointed their superior; that they be poor in spirit; that their
words, gestures, and whole deportment be neither frivolous nor
dissipated, but that they act under all circumstances with modesty,
reserve, and devotion; that they mortify their senses; avoid unnecessary
conversation, and always endeavor to keep themselves in the presence of
God." Such were the first lessons she gave her postulants, and she
rigorously exacted the execution of them. Yet, notwithstanding these
requirements, from which she never departed, she soon assembled a
numerous community, that came up to her standard. We behold entering
into the Congregation, from its very commencement, young girls of every
state and condition of life, noble and simple, rich and poor, daughters
of private citizens, merchants, mechanics, and even the savages, charity
and humility making all _equal_, and as such they were received without
distinction. It was truly a school of virtue and sanctity. Many members
of the families of Lemoine and St. Ange entered; also the celebrated
Marie Barbier of the Assumption and Sisters Dennis, Bourbo, Jousset,
etc., more than forty being received in less than two years. We should
also add the name of Jeanne Leber, who became afterwards the famous
recluse, of whom more anon, with many others quite remarkable for
sanctity from the beginning. Nor must we forget to mention Marie Theresa
Gannensagouach, an Iroquois, who, after having held the office of school
teacher at the mountain for thirteen years, died in the odor of
sanctity, November 25, 1695, on that mission, where her epitaph may be
seen to-day. Gannensagouach was not the only person of her tribe who
became remarkable for virtue in the Sisters' school, and on whom the
illustrious Foundress lavished care, labor, and money. Her particular
desire was always the conversion of the Indians. This was the chief
motive that induced her to bring young persons from France to Canada,
representing to them the glory and merit of converting the Indians to
the true Faith, for which sublime end they ought to sacrifice their
lives, if necessary. She appointed two of her first faithful band to the
Mission of the Mountain, near Ville-Marie, which was exclusively an
Indian mission. At that time, it was a rather difficult task to go from
the city to the mountain, as they had to pass through thick forests
interspersed with marshes and wild savannahs, through which there was
neither road nor track.
A priest from the seminary devoted himself to the instruction of the
savages, and the two missionary Sisters were obliged to lodge in bark
cabins for a long time, as the Indians erected no better dwellings,
until the time of M. Belmont, who had stone houses put up for them at
his own expense. He also built the Fort that still exists, but the
orchard and gardens were added at a later period. In 1692, the Sisters
lodged in a little tower to the right of the entrance of the Fort, the
tower at the left serving for a school and a bakery. The savages of this
mission, after the death of Sister Bourgeois, were transported to
Sault-au-Recollet, in 1731, and again in 1732 to the lake of the two
mountains. These Indian missions, to which the Sisters were always
devoted, and to this day continue to be devoted, have contributed
largely to the spread of our holy Faith among the Indians along the St.
Lawrence, and have produced much spiritual good. The holy Foundress
supported at this mission several Iroquois girls, free of charge,
forming them to habits of virtue, and inducing them to inspire their
companions with similar sentiments. She also kept a certain number of
these children of the forest among the boarders at Ville-Marie, one or
two of whom afterwards became members of the Congregation, and were most
useful on the mission schools. It was in compensation for these benefits
to the state and to religion, and to refund in part the expense
sustained by Sister Bourgeois and her community, that the King of
France, in 1676, ordered an appropriation to be made by the Canadian
Government, to give annually to the Sisters the sum of two or three
thousand livres. The pension was punctually paid until the year 1756, at
which time it was withdrawn, as Canada had passed under British rule,
after an heroic but unsuccessful struggle against the English in 1670.
However, the change of royal masters, and the suppression of many
Catholic charities consequent upon it, did not lessen the love of the
Sisters for the poor Indians. These daughters and followers of Christ
continued to support the Indian missions at their _own expense_, as they
do at the present day in many instances.
Although the community was already quite numerous, and continued
steadily to increase, yet the sainted woman at its head had not procured
either rules or constitutions for its government. It is true, that she
was a living rule, and model of the most sublime perfection, and that
her fervent daughters made it a sacred duty to obey and imitate her; yet
she felt even this was not sufficient. Though united in the practice of
the most holy observances, they were still in a state of probation--as
they made no vows, nor were they bound by solemn engagements. They
lived, notwithstanding, in the strictest bonds of charity, laboring
zealously for the glory of God, and their own spiritual perfection, each
by the advice of her confessor making such private vows as her
particular devotion inspired. But the Foundress saw plainly, that
without written rules and customs, changes and innovations must
gradually creep in, and eventually disturb or destroy the end of the
Institute, so she set to work with her accustomed zeal to procure rules
and constitutions, canonically authorized, for the security and
perpetuity of the Congregation. Filled with these ideas, which were
undoubtedly inspired by heaven, she went to Quebec to confer with M. de
Laval. He approved of her design, and counselled her to return to
France, and learn from personal observation the practices of the most
fervent communities, selecting the rules of such as seemed conformable
to the spirit of her Institute. Being thus advised by her Bishop,
nothing could deter her from making the voyage. Indeed, she seemed
insensible to pain, labor, or privation, on such occasions. Having
acquainted her Sisters with his Lordship's decision, and given them
directions and advice for their good government during her absence, she
courageously embarked the third time, and was absent one whole year. She
employed herself like the great St. Anthony, in collecting and selecting
the holy rules that were given by persons eminent for piety and wisdom.
She was specially attracted by the writings of St. Augustine, as they
contained maxims and regulations replete with prudence and discretion.
This saint quotes largely from the instructions left by St. Ambrose and
other Fathers of the Church, addressed to the first Christian virgins,
instructing them how to reduce to practice the evangelical counsels and
maxims, and enlightening them on the observance of the three vows of
poverty, chastity, and obedience. These writings recommend pre-eminently
a love of silence and retreat from the world, charity among the Sisters,
assiduity at work, pious reading, prayer, and the frequentation of the
Sacraments, under the guidance of ecclesiastical superiors, with whom
they were to share the glory and merit of instructing and edifying the
faithful. Such was the spirit of the rule that Sister Bourgeois brought
with her from France, to place in the hands of her Bishop and obtain his
approbation of it. But during her absence, the spiritual government of
Canada had been seriously changed. There was no longer a Bishop in the
country, as M. de Laval, shortly before her return, became despondent
under bodily infirmities, which were frequently so painful as to prevent
his discharging the duties of his ministry as successfully as he
desired; therefore he returned to France, for the purpose of tendering
his resignation to the proper authorities, and demanding a successor.
His solicitations for release from episcopal functions were very urgent,
so that although he was highly esteemed in Paris for his many virtues
and acknowledged ability and merit, his resignation was accepted, the
King immediately appointing M. Jean Lacroix de St. Vallier his
successor, who consequently became the second Bishop of Quebec. On
Sister Bourgeois' arrival, therefore, she found no bishop to whom she
could confide her rules, and took the resolution of putting them in
execution _provisionally_, until a Bishop should be appointed for
Canada, which appointment was not carried into effect for three years
after, although M. de St. Vallier had been formally nominated by royal
authority, as has been related. We find in her Memoirs of this voyage,
the following--"In 1680, Mme. Perrot, wife of the Governor of Montreal,
determined to return to France, for the benefit of her health, which was
much impaired. Knowing her intention, and having obtained the consent of
our Sisters, I offered to accompany her as travelling companion, and was
accepted. My real desire, however, was to obtain rules for our
Congregation. On arriving at la Rochelle I left Mme. Perrot, and went
direct to Paris, as I felt quite sick after the voyage. The following
day Brother Louis, who also chanced to be in Paris, invited me to his
house, where I took a much needed rest for a few days, but another
friend, M. de Turmenie, being informed of my illness, sent a sedan,
carried by two stout men, to take me to his house, where I remained
during an illness of fifteen days, being treated with as much kindness
as if I had been his sister. When my health was reestablished I went to
lodge with the 'Daughters of the Cross,' in the Rue St. Antoine. In this
community I received light in many things relating to our holy rules and
constitutions. Understanding from these good religieuses, that M. de St.
Vallier was staying at the College of Foreign Missions, I went there to
ask his blessing, as I felt in duty bound. But his Lordship did not
approve of my proceedings, and told me quite curtly that I should not
have made the voyage, nor seek rules for the community either, and he
absolutely forbade me to take any new subjects from France on my
return." However, as he was not very explicit in his speech regarding
the rules, and as Sister Bourgeois was already furnished with two
different formulas (one being received from M. Jandret, the other from
the Daughters of the Cross), she did not in the least resent the
humiliation, but quietly set to work to find other means of perfecting
what was then in her possession. On leaving M. de St. Vallier, she went
to the Convent of the Community of Miramion, so named from Mme. de
Miramion, their Foundress, who was still living. Sister wished to confer
with this illustrious woman on the subject of her rules, and to add or
retrench, as the holy religieuse might suggest. But Mme. de Miramion,
having been informed that M. de St. Vallier wished to give rules to the
Congregation himself, in order not to displease the Bishop, she refused
to take any part in the affair. While Sister Bourgeois patiently awaited
the moment when her rules should be approved, she had a very heavy cross
to bear. Almighty God appeared until then to have visibly protected all
her enterprises. But now she was to pass through severe trials in order
to perfect her virtue, trials which conduced more to her sanctification
than all the voluntary pains and mortifications she inflicted on
herself. Besides the sorrow she endured at being so unexpectedly
repelled in the attempt to have her rules approved (a cross she endured
for many years), she had, on her return to Montreal, to suffer the cruel
anguish of seeing the fruit of all her past labors perish before her
eyes in a few moments. The beloved home of her community took fire on
the night of the 6th of December, 1683, and quicker than can be told,
not only the house, but its poor furniture, and everything else it
contained was consumed. The fire was so sudden and violent, that the
Sisters were enveloped by smoke and flames in an instant, two of her
best subjects being burned to death. These were Sister Genevieve, the
assistant, and Sister Margaret Soumillard, a niece of the Foundress. The
rest barely escaped with, their lives. Sister Bourgeois felt, more than
any one else, the horrors of the accident, and a spirit less strong, and
a heart less brave than hers, would have naturally yielded to despair.
She sincerely regretted the death of her dearly loved Sisters, more for
the loss the community must sustain for their untimely end, than because
her own niece was one of the victims, and her tears were all the more
bitter, as she judged herself to be the cause of the calamity.
"It is a just punishment from heaven for my weakness," she said, "in
having so far departed from the spirit of poverty, humility, and
mortification in which I should always have lived, as to consent to the
building of that great house. It were better to have continued living in
the stable that was given us, and with which we should have been
contented." It was her love of virtue, however, that made her speak
thus, as the house was very far from being either great or magnificent.
It was only a wooden edifice, and was too small and inconvenient for the
many good works to which the Sisters applied themselves unceasingly. She
soon perceived, notwithstanding all her sentiments of humility, that the
building must go up again for the greater glory of God. Although then
deprived of every temporal resource, with the blessing of God, and under
the protection of His holy Mother, nothing seemed difficult. Obstacles
only strengthened her faith and aroused her courage. She hoped against
hope, and determined on the spot to put her hand to the work again,
placing more confidence than ever in Jesus and _Mary_, to whom, as to a
good mother, she always had recourse. Nor had she long to await the
result of her confidence. Divine Providence stirred up the sympathies of
the charitably-disposed, who gave her abundant means to build a large
stone edifice, more solid and architectural than the former one. This
second house remained intact until the great fire of 1763; and of the
buildings afterwards added we shall soon have occasion to speak more
fully. Sister was still laboring for the erection of the building, when
M. de St. Vallier, having been consecrated in Paris, January, 1686, by
M. de Laval, his predecessor, returned to Canada, accompanied by the
latter prelate, who came back to end his days in the practice of the
most sublime virtues of private life in the Seminary of Foreign Missions
at Quebec. He always honored and esteemed Sister Bourgeois, and watched
over her with singular interest. He died, as he had lived, a Saint, May
6, 1708. M. de St. Vallier devoted himself to the affairs of his diocese
without intermission, and it was in the hands of this new prelate that
Sister placed the copy of her rules and constitutions. He esteemed the
heroic woman and her community; he noticed and admired the constancy and
courage with which they endured the inconveniences resulting from their
recent calamity, and he gave them many marks of confidence and esteem
but regarding the _institute_ and _rules_ of the Foundress, he then
entertained views different from hers. Judging of things by the light of
human prudence, he thought the community could never raise itself again
to the position it occupied before the fire, and wishing to prevent a
multiplicity of institutions in his diocese, he formed the design of
uniting the _rising community_ to the _Ursulines_ at Quebec. These
ladies had already taken steps to establish themselves at Ville-Marie,
and there are still extant a few letters written on the subject. But M.
d'Olier, superior of the Seminary, who knew better than any one, the
merits of Sister Bourgeois, did not give them much hope of establishing
a new mission. He received their request rather ungraciously, and took
the liberty of making humble but strong representations to the Bishop on
the subject. Sister Bourgeois also represented to him, firmly and
respectfully, that the good she hoped to effect in the diocese, with the
assistance of her daughters, was not at all compatible with the rules of
another institute, especially of a cloistered one; that such a step
would entirely destroy the views by which she felt herself inspired, and
which she believed came directly from God; that she already had the
approval of legitimate superiors, and that the ever Blessed Virgin, to
whom she and her entire community were especially consecrated, had given
them unequivocal marks that the establishment was agreeable to her. That
besides their general intention of instructing children, they had bound
themselves to labor unceasingly for the spiritual perfection of _poor_
girls who desired to consecrate themselves to God, but who from lack of
fortune could not do so, as the _cloistered_ orders invariably required
their subjects to bring a moderate fortune for their maintenance. That
one of her chief desires was to open the doors of the Congregation to
persons of this description, and that, making no account of riches, she
would rather receive _portionless_ a Sister who could not buy the
necessary clothing, if she had a _true vocation_ and a _good will_, than
a rich one who had not these qualifications. It was certainly her
intention to receive the Congregation Sisters _free_, although the
French King subsequently directed her to exact a dowry of at least 2000
livres. However, she was permitted to relax somewhat in this matter,
either in whole or in part, according to the dictates of prudence and
the circumstances of the person. All these reasons seemed to make an
impression on the mind of M. de St. Vallier, but he had other business
on hand just then, being occupied with the founding of a General
Hospital at Quebec, and an Ursuline establishment at Three Rivers. He
was therefore not in a hurry to approve the constitutions of Sister
Bourgeois, preferring to take time to examine them, and make the changes
he thought necessary. Sister herself had a strong interior presentiment
that never deceived her. She felt that God approved of her work, and
therefore awaited, in patient silence, the moment marked by Divine
Providence, for giving the approval she so earnestly desired. This
moment came at last, after long years of painful suspense, and just two
years before her happy death. She had then the consolation to see
approved, and solemnly established forever in her institute, all that
she had constantly and faithfully practised, by way of trial, since her
last return from France. The solemn approbation was given by M. de St.
Vallier, June 24, 1698, during his episcopal visitation at Ville-Marie,
Sister Assumption being then superior. The holy Foundress had resigned
her office of superior in 1693, desiring to be the first to set an
example of profound humility, in obedience to the rules that she had
spent a lifetime in bringing to perfection. But before her withdrawal
from office, she had formed a great number of establishments in the
diocese. We have already spoken of the Mission of the Mountain, which
was the first, but not the only one made in the commencement. There were
also those of la Chine, and Pointe-aux-Trembles at Montreal. As the
population slowly and steadily increased, the suburbs enlarged, two new
parishes being erected in 1670. Sister Bourgeois knew full well that
these parishes could not afford even the necessary means of
_subsistence_ for missionary Sisters, but she saw that much good could
be accomplished, by sending Sisters there, and she sent them. In those
days she made no provisional contracts for the Sisters who went on
missions, but trusting entirely to the Providence of God, left their
support in his hands. Very frequently the early missions were temporary
arrangements, the Sisters going for a time to effect good, whereever
good might be accomplished. In the missions established after her
resignation and death, the Sisters who succeeded her were animated by
the same spirit, and closely followed the same plan. Nothing is more
admirable or edifying than the advice she gave the Sisters before
sending them on missions. "Think, my child," she would say, "that you
are going to collect the drops of blood that Jesus lost during his
passion. Oh, how contented a Sister sent on the mission would be, if she
realized that God himself _sent_ her and _accompanied_ her. If she
reflected that she might and ought to testify the deepest gratitude to
Him from whom she has received all, then she would find nothing
difficult, and nothing tedious; she would, on the contrary, despise the
world, suffer all kinds of torment, and even endure a shameful death,
rather than neglect her charge." In fact, Sister Bourgeois set no bounds
to her zeal for the spiritual welfare of Montreal. It was ever her
uppermost thought. During her life, and before her constitutions were
solemnly approved, her daughters were to be found in, every part of the
diocese, laboring for the salvation of souls. Shortly after the arrival
of M. de St. Vallier, he received a communication from Father Lamy--who
was then pastor of the isle of Orleans--asking for a mission of the
Sisters of the Congregation for his parish, and stating that he was not
a stranger to the good they had effected in Montreal. The zealous
prelate immediately wrote to Sister Bourgeois for two Sisters to found
the mission. She was at the time laboring hard to re-establish her
institute after the losses it sustained by the fire, and it did not seem
prudent at such a time to undertake a new foundation, yet she did not
hesitate a moment, Sisters Anne and Assumption being sent to make a
trial, in the beginning of winter.
They had unheard-of hardships to endure, but they persevered in the
work, being protected by Divine Providence in a very singular manner,
and finally the mission was established, and grew more prosperous day by
day. In the following spring the Bishop formed another project, viz., an
establishment in which he intended to educate and support a number of
poor girls he had assembled from different parts of the colony,
intending that said establishment should be maintained partly by
charity, and partly by the labor of the inmates. He wished to confide
the work to the care of the Congregation Sisters, as he saw daily proofs
of their zeal in the Mission of the Holy Family, in the isle of Orleans.
Sister Bourgeois accepted the duty with _reluctance_, as it did not
appear to coincide with the spirit of her institute. However, rather
than disoblige the Bishop, she sent Sister Assumption to Quebec, having
sent Sister St. Ange to take her place. This Sister worked wonders in
her new position, yet the ultimate success of the enterprise was
doubtful and slow, so slow that it was suppressed the following year.
The Bishop divided its labors between two communities, which division
eventually gave birth to the General Hospital and the Congregation
Mission at Quebec. His Lordship thought seriously of conferring with the
sainted Foundress, about rules she brought from France, and wrote to her
on the subject, requesting an early interview. She no sooner understood
that her superior required her at Quebec, than she took the road, on
_foot_, in the very depth of winter, being often obliged to go forward
on her knees, now in the snow, now on the ice, and occasionally through
tracts covered with water. This was her customary mode of travelling
through Canada. Having at last arrived at her destination, after
incredible suffering and dangers, we next find her carrying on her
shoulders the different articles of furniture and utensils necessary for
housekeeping, that were needed by Sister Assumption in the House of
Providence, already described. Here was truly a mortified, humble, and
penitential spirit, such as this fallen world seldom sees. We have
before remarked that the House of Providence lasted but one year, after
which it was changed into a mission. It was at first situated in the
upper town, between the Hotel-Dieu and the Cathedral. But another trial
awaited the foundation.
The Sisters had hoped to be able to retain _peaceable_ possession of the
ground purchased for the house, as the owners had come to an amicable
arrangement, and they, the Sisters, were already in possession. But just
then an individual appeared, who asserted that she had an old and valid
lease of the property, which she was not disposed to set aside, and so
the Sisters were compelled to leave the premises, and go once more to
reside in an old stable. Writing of this event, the Foundress uses the
following language: "I am rejoiced to hear that you again live in a
stable, but at the same time I am pained to learn that your friends have
testified displeasure at the occurrence. I have a great desire to live
in charity with all the world, because God commands us to love our
neighbor, and it is this desire that at present prevents me from
contesting our claim." Nevertheless, she was obliged to attend to the
matter in a _charitable_ way. The property was fairly purchased, and she
had the title-deed in her possession, but perceiving that other
interested parties also murmured about the sale, far from defending her
rights, according to the letter of the law, she left the whole matter at
the discretion of the _adverse_ party, saying pleasantly that she
wished, at any cost, to preserve charity with her neighbor, and she also
wished her neighbor to feel charitably disposed towards her. Her own
words on the occasion are: "I am convinced this proceeding is an unjust
one, but, as I understand, the contending party still objects. She will
never forgive us for the supposed wrong we have done her. I cannot
endure that we become even the _innocent_ cause of such angry
resentment. So, intending to renounce all claim to the property, I went
to cast myself at the feet of Mary, my mother, and on leaving the
church, a person, to whom I had _not revealed our embarrassment_, met me
and offered a sum of money equal to what the dissatisfied parties claim,
and now the matter is quietly settled, and we are the owners." In 1692
this site was exchanged for a much more extensive one in the lower town,
which the community still occupies. It was purchased from Francis Hazur,
a merchant of Quebec, and a devout Christian. In order to testify his
esteem for the Foundress, and the confidence he had in her prayers and
those of her community, he made a considerable reduction in the price of
the property, preferring prayers for himself and his descendants to a
paltry earthly advantage. He would not have been so considerate,
however, if the sale had been made to other parties. Notwithstanding
this visit of the heroic woman to Quebec, she did not succeed in
receiving the approbation of her rules, and the matter still remained in
suspense. Her next labor of Christian love was to erect a House of
Providence in Montreal on the model of the one in Quebec. The Sisters
took charge of it, and it lasted longer than the first. But in 1694,
when she was no longer superior, the community resolved to abandon the
establishment, as it had no other support than the scanty charity of the
people, and even that was given coldly. Besides, the object proposed was
not in accordance with the spirit of their society, and it could not be
sustained without a miracle. Although it is quite certain that Sister
Bourgeois established, many other _successful_ missions, it is
impossible to give the dates of their foundation with accuracy, nor is
this to be wondered at, when we consider the perilous condition of
Canada during her life, whether we remember the bloody atrocities of the
savages on the often defenceless colonists, or the fiercely contested
wars between the French and English that demoralized the whole state of
society north of the St. Lawrence, or the tremendously destructive fires
that swept away whole cities in whirlwinds of flame, or the pestilences
that filled so many wayside graves, and _not always with the dead_. She
was an eye-witness of these woes, and what wonder is it if her memoirs
at times lack regularity.
We cannot close this chapter, however, without referring to the
celebrated recluse, Jane Leber. This illustrious solitary had no sooner
known Sister Bourgeois and her community, than she became devotedly
attached to them, not only by a conformity of virtues, but also by their
mutual devotion to the ever Blessed Mother of God. Yet she did not
become a member of the Congregation, the Lord wishing to attach her to
Himself in another way for His own glory. While awaiting some
manifestation of the divine will, this holy girl avoided all exterior
communication with the world, her only visits being those she made to
the Sisters, by whose singular virtues she was much edified. Sister
Bourgeois always received her with pleasure, in order to inspire her
with a desire of greater perfection. During their interviews, these two
children of grace conceived a lasting esteem and friendship for each
other, from which Almighty God afterwards received great glory, and the
Congregation _great advantage_, as we shall relate.
Jane Leber had renounced even the most innocent amusements after the
death of a beloved friend, Marie Charly, who died in Montreal. The pious
girl was so sincerely attached to the holy deceased, that the world had
then no more charms for her, and she thought only of imitating the
virtues of her friend, or of surpassing them if she could. Accordingly
she devoted herself to prayer, and the contemplation of the attributes
of God, so perfectly that she renounced all intercourse with the world,
with her nearest relations, and even with the immediate members of her
family, and took the extraordinary resolution of condemning herself to
_perpetual solitude_, which she had already observed for a long time in
her father's house, and which was only to terminate _with her life_ in
the house of the Congregation. This, indeed, was one of the wonderful
effects of the Holy Spirit, which it is not permitted man to fathom.
We have seen that in the Sisters' residence at Ville-Marie, there was no
domestic church, and that Sister Bourgeois' limited means did not permit
her to build one, a circumstance she sincerely regretted. In 1692,
however, she thought seriously of taking the necessary steps to procure
such a chapel, and the project was soon executed. It even paved the way
for the erection of schools, and brought with it several other
advantages to the Congregation. Jane Leber no sooner heard that the
Sisters intended to build a chapel in honor of the Blessed Virgin, than
she determined to fix her abode for life in their house. She was very
rich, and proposed to pay nearly all the expenses of the edifice, on
condition that they would reserve for her use a room near the sanctuary,
where she might end her days, with the Blessed Sacrament always in view,
which request was graciously acceded to, Sister Bourgeois being the
first who made the concession, and afterwards signed the contract, dated
August 4th, 1695, during the superiority of Sister Assumption. It was
the holy Foundress who secured this acquisition, and who retained, in
spite of herself, the greatest influence in the government of the
Congregation. It was during Jane's total seclusion, and also during the
life of Sister Bourgeois, that the pious recluse issued written orders
for the decoration of the church, for the procuring of costly vases and
other sacred ornaments, and it was owing to her great liberality that
all things were in readiness for the celebration of holy Mass, on the
Feast of the Nativity of the Blessed Virgin, September 8th, 1695. This
extraordinary woman rejoiced in the beauty and glory of the house of
God, and only closed her eyes in death to the light of the earthly
tabernacle, to open them in the better land, on the splendors of the new
Jerusalem, described so wonderfully by St. John in the Apocalypse. On
the day following the ceremony that inaugurated her seclusion for life,
she gave directions for founding the perpetual adoration of the Blessed
Sacrament, as it is still observed in the Congregation, and after the
death of the Foundress she donated the necessary funds for rebuilding
the boarding-schools according to the plan that Sister Bourgeois had
explained to her. She also _endowed_ the new institution with royal
munificence, and founded in perpetuity the _Community-Mass_, which has
never ceased to be annually celebrated since her time. In one word, she
unceasingly bestowed benefits on the community of her love. It may not
be out of place here to enumerate a few of the many missions established
by the holy Foundress. In her earlier archives we find the following
names: "The Holy Family," in the isle of Orleans, Quebec,
Chateau-richer, Pointe-aux-Trembles, l'Isle Royal, Champlain, La
Prairie, and Boucherville.