Purgatory: Doctrinal, Historical, and Poetical Part 19

ANNA T. SADLIER.

An English writer, the gifted author of the Knights of St. John, makes the following a.s.sertion as regards the people of her own nationality: "Our Catholic ancestors," she says, "are said to have been distinguished above all other nations for their devotion towards the dead; and it harmonizes with one feature in our national character, namely, that gravity and attraction to things of solemn and pathetic interest which, uncontrolled by the influence of faith, degenerates even into melancholy." In view of this a.s.sertion, it will be interesting to spend a few moments in gathering up the links of this most ancient and most touching devotion, amongst a people who have collectively, as it were, fallen away from grace. It is therefore our purpose to look backwards into that solemn and beautiful past of which heretical England can boast, and behold her, as Carlyle beheld her in his "Past and Present," offering to the world the sublime spectacle of a people devout and faithful, undisturbed by doubt, tranquilized by the harmonious influence of religion, and unhara.s.sed by the spirit of so called philosophic inquiry, which, misdirected, is the true bane of English society at the present day.

This retrospection, as we shall have occasion later on to recur to the subject of devotion to the dead in England, must necessarily be both brief and cursory. But even the merest outlines are of interest, for they prove that prayer for the departed was no less the favorite devotion of the learned than of the simple, and that it had its home in those ancient seats of learning, Oxford and Cambridge and their dependencies, from the very hour of their foundation. Of the Founder of Oxford, it is said, that prayer for the dead was one of his devotions of predilection. It is not necessary here for us to follow him, the great and good William of Wykeham, Bishop of Winchester, and subsequently Lord Chancellor of England, in the gradual unfoldings of that project of founding a University, so dear to him from almost the moment of his elevation to the episcopate. Suffice that in the March of 1379, he laid the corner-stone of "St. Marie's College of Winchester, Oxenford." It is with his great charity towards the Holy Souls that we are at present concerned, and of this we have ample proof in the testimonies of his biographers. Here is one of them, in the paragraph which follows:

"There was another devotion which was most dearly cherished by Wykeham, and which is an equal indication of the singular _spirituality_ of his mind,--we mean, that for the suffering souls in Purgatory. It may be safely affirmed, that this devotion, so unselfish and unearthly in its tendencies, carrying us beyond the grave, and making us familiar with the secrets of the unseen world, could never find a place in the heart of one who was engrossed by secular cares, or the love of money.

Its existence in any marked and special degree argues in the soul of its possessor a profound sense of sin, a deep compa.s.sion for the sufferings of others, and a habit of dwelling on the thoughts of death, judgment, and eternity. Moreover, it is utterly opposed to anything of that mercenary or commercial spirit which exists among men of the world, who like to see some large practical result even in matters of devotion. We pray, and are sensible of no return; we spend our money in a Requiem Ma.s.s, and there is nothing but trust in G.o.d's word, and G.o.d's fidelity, to a.s.sure us that the money is not thrown away. Every _De Profundis_ that we say is as much an act of faith as it is an act of charity; and it has its reward. We do not speak merely of the benefit reaped by the souls of the faithful departed; but who can measure the effect of this devotion on a man's own soul, bringing him (as it does) into communion with the world of spirits, and realizing to him the worth of Christian suffering, and the awful purity of G.o.d?"...

Wykeham's heart was full of compa.s.sion for suffering, and the dead shared his charity with the living. Never did he offer the Holy Sacrifice for the departed without abundant tears. His reverence for the Holy Mysteries, and the singular devotion with which he celebrated, are often referred to by those who have written his life; one of whom, after speaking of his various charities, thus continues: "Not only did he, as we have said, offer his goods, but also his very self, as a lively sacrifice to G.o.d, and hence, in the solemn celebration of Ma.s.s, and chiefly at that part where there is made a special memorial of the living and the dead, he was wont to shed many tears out of the humility of his heart, reputing himself unworthy, as he was wont to express it in speaking to his secretary, to perform such an office, or to handle the most sublime mysteries of the Church."

From the same biographer we add to the foregoing a further testimony as to what a hold this devotion of predilection had taken upon the soul of the Founder of Oxford:

"Among his charities we accordingly find a great many which were solely directed to the relief of the suffering souls. Wykeham's benevolence had in it one admirable feature: it was not left to be carried out after his death by his executors, but all his great acts of munificence were performed in his own lifetime. One of his first cares, after his accession to the See of Winchester, was to found a chantry in the Priory of Southwyke, near Wykeham, for the repose of the souls of his father and mother and sister, who were buried within the priory church; and in all his after foundations provisions were made for the continual remembrance of the dead; and (ever grateful to his early friends) King Edward III., the Black Prince, and King Richard II. were all commended to the charity of those who, as they prayed for Wykeham, were charged at the same time to pray for the souls of his benefactors."

In Winchester we read, also, of the College of the Holy Trinity, endowed as a "carnarie," or charnel-house, of the city. The chief duties of the priests belonging to the chantry attached thereto were to bury the dead, and keep up perpetual Ma.s.ses for the souls of the departed.

Those Colleges of Winchester, with their simple beauty and grandeur of design, with their conventional rule of life, the singing of Matins, and the daily chanting of the divine office by chaplains and fellows, offer to us a very fair picture, indeed. But we observe that in the Ma.s.ses sung with "note and chant," there is one specially mentioned for the souls of the founder's parents, and of all the faithful departed; a second for the souls of King Edward III., Queen Philippa, the Black Prince, Richard II., Queen Anne, and certain benefactors.

On the 24th of July, 1403, the saintly Wykeham made his will. He directed that his body should be laid in a chantry which he had himself founded, and at the altar of which he was wont to offer up the Holy Sacrifice. He desired that on the day of his burial, "to every poor person coming to Winchester, and asking alms, for the love of G.o.d, and for the health of his soul, there should be given fourpence." Alms were likewise to be distributed in every place through which his body was to pa.s.s, and large provision was made for Ma.s.ses and prayers for the repose of his soul. He had, besides, made an agreement with the monks of St. Swithin's, by which they were to offer three Ma.s.ses daily for his parents and benefactors in the chantry chapel; the first of these was a Ma.s.s of Our Lady, to be said very early. The boys attached to the College were, moreover, to sing every night in perpetuity, either the _Salve Regina_ or _Ave Regina_, with a _De Profundis_ for his soul's repose. So, as the hour of his death drew near, he who had concerned himself through life with the souls of the departed, essayed to make provision for his own. Since that hour when he proceeded to the high altar of Winchester Cathedral, escorted by the Lord Prior of Winchester and the Abbot Hyde, to celebrate his first Pontifical Ma.s.s, the same constant memory of the dead had been with him, as when kneeling he prayed aloud for the soul of his predecessor, William de Edyndon, and bade the choir chant the _De Profundis_, while he himself recited the _Fidelium omnium conditor_.

But leaving Oxford and its pious founder, we turn our gaze upon that ancient foundation of Eton, which was to serve as a preparatory school for the new establishment of King's College of Cambridge, which Henry had in contemplation. Henry, in his famous Eton charter, makes mention of his desire that this college shall be, as it were, a memorial of him, and be composed of clerks, "who," he says, "shall pray for our welfare whilst we live, and for our soul when we shall have departed this life." The Pope, Eugenius IV., afterwards granted a plenary indulgence to all who should visit the College Chapel of Our Lady of Eton, after Confession and Communion. Henry having visited the Colleges of Winchester, first met there with William Wayneflete, with whom he was to be united in so warm and beautiful a friends.h.i.+p. The "Master of Winton," as Wayneflete then was, is described as "simple, devout, and full of learning." But a short time after he was removed to Eton, and presently raised to the Provosts.h.i.+p. Among many beautiful and pious customs, the memory of the dead was carefully preserved among the Eton scholars, and their verses on All Souls' Day were on the blessedness of those who die in the Lord. But Wayneflete is, of course, chiefly identified with Magdalen College, Oxford, said to be "the finest collegiate building in England," and of which he was the founder. It was, in truth, his dream, and one which he was destined to see realized. Here is neither the place nor time to dwell upon its beauties. The first stone was laid by the venerable Tybarte, its first president. He was buried in the middle of the inner chapel, and upon a cope, preserved among the ancient church vestments, is one upon which is worked the inscription, "_Orate pro anima Magistri Tybarte_." [1]

[Footnote 1: Pray for the soul of Master Tybarte.]

Among the rules and regulations of this new foundation was one which obliged the president, fellows, and scholars to recite, while dressing, certain prayers in honor of the Blessed Trinity, and a suffrage for the founder. Daily prayers were offered up for the repose of the souls of the founder's father and mother, "those of benefactors of the college, and for all the souls of the faithful departed." These suffrages were to be made by every one, at whatever hour of the day was most convenient.

There were many foundations of Ma.s.ses attached to this College of Magdalen. Of these daily Ma.s.ses, offered at the six altars of the chapel, the early "Morrow Ma.s.s" was always said in the Arundel Chapel, for the soul of Lord Arundel, the chief benefactor of the inst.i.tute.

Another Ma.s.s was to be said every day for "souls of good memory,"

including, besides the two kings, Henry III. and Edward III., his dear and never forgotten friends, Henry VI., Lord Cromwell, and Sir John Fastolfe, as well as King Edward IV. Other Ma.s.ses and prayers were said for other intentions. The founder was to be especially remembered every quarter. Every day, after High Ma.s.s, one of the demys was to say aloud in the chapel, "_Anima fundatoris nostri Willielmi, et animae omnium fidelium defunctorum, per miscricordiam Dei in pace requiescat._"

[1] The same prayer was to be repeated in the hall after dinner and supper.

[Footnote 1: "May the soul of our founder, William, and the souls of all the faithful departed, through the mercy of G.o.d, rest in peace."]

But the life of the Founder of Magdalen, the great Bishop, was drawing to a close. We shall see by his will how firm his faith in that most Catholic of all doctrines--Purgatory. After various bequests, he left a certain portion of his property for Ma.s.ses and alms-deeds for his own soul and the souls of his parents and friends. On the day of his burial, and on the thirtieth day from the time of his decease, and on other appointed days, his executors are charged to have 5,000 Ma.s.ses said in honor of the Five Wounds of Christ, and the Five Joys of Mary-- his favorite devotions--for the same intention. His remains were buried at Winchester, in a tomb which he had prepared as a place of burial during his lifetime. His was, indeed, the third chantry chapel in Winchester, the others being those of his predecessor. This custom was common to all the great prelates of the time. They prepared a place of sepulture during their life, and there where they officiated at all solemn offices, and so frequently celebrated requiems for the departed, they knew that their remains were one day to be laid, and prayers and the Holy Sacrifice of the Ma.s.s to be offered for themselves. It was thus a constant reminder of death.

A ceremony connected with Magdalen Tower seems likewise to have had its origin in this pious custom of remembrance of the dead. "On the 1st of May," says Anthony Wood, "the choral ministers of this house do, according to ancient custom, salute Flora from the top of the tower, at four in the morning, with vocal music of several parts." Of course, as a chronicler remarks, it was not to salute Flora that any Catholic choristers thus made vocal the sweet air of May. "The sweet music of Magdalen Tower," remarks the author of the Knights of St. John, "had a directly religious origin. On the 1st of May the society was wont annually to celebrate the obit or Requiem Ma.s.s of King Henry VII., who proved a generous benefactor to the College, and who is still commemorated as such upon that day. The requiem was not, indeed, celebrated _on the top of the tower_, as Mr. Chalmers, in his history of the university, affirms, in total ignorance that a _requiem_ is a Ma.s.s, and that a Ma.s.s must be said upon an altar; but it is probable that the choral service chanted on the 1st of May consisted originally of the _De Profundis_, or some other psalm, for the repose of Henry's soul, and as a special mark of grat.i.tude."

Some semblance of the old custom is still kept up, as ten pounds is still annually paid by the rectory of Slimbridge, in Gloucesters.h.i.+re, for the purpose of keeping up this ceremony.

Such are a few brief glimpses of this belief in Purgatory, which was so dear to the hearts of Englishmen, in those centuries before the blight of heresy had fallen upon the Island of the Saints. These hints upon the subject are given very much at random, and will simply serve to show how prayer for the dead was a part of all Christian lives in those ages of faith. It was incorporated in the rules of every collegiate inst.i.tute, and more especially those two most notable ones of Oxford and Cambridge. It entered into every man's calculations, and was provided for in every Will and Testament. Had it been in our power to go backwards, into a still more remote antiquity, it would have been our pleasant task to find this belief in suffrage for the dead taking so vigorous root in every heart. Do we not find the Venerable Bede, "the Father of English Learning," who was born in 673 and died in 734, asking that his name may be enrolled amongst the monks of the monastery founded by St. Aidan, in order that his soul after death might have a share in the Ma.s.ses and prayers of that numerous community, as he tells us himself in his Preface to the Life of St. Cuthbert. "This pious anxiety," says Montalembert, "to a.s.sure himself of the help of prayer for his soul after death is apparent at every step in his letters. It imprints the last seal of humble and true Christianity on the character of the great philosopher, whose life was so full of interest, and whose last days have been revealed to us in minute detail by an eye-witness."

[1]

[Footnote 1: "Monks of the West," Vol v, p 89.]

The pa.s.sionate entreaties of Anselm, another of the s.h.i.+ning lights of early Anglo-Saxon days, that the soul of his young disciple Osbern be remembered in prayers and Ma.s.ses, proves what value he attached to suffrages for the departed:

"I beg of you," he writes to his friend Gondulph, "of you and of all my friends, to pray for Osbern. His soul is my soul. All that you do for him during my life, I shall accept as if you had done it for me after my death. ... I conjure you for the third time, remember me, and forget not the soul of my well-beloved Osbern. And if I ask too much of you, then forget me and remember him.... The soul of my Osbern, ah! I beseech thee, give it no other place than in my bosom."

And do we not read of those "prayers for souls," incessant and obligatory, which were identified with all the monastic habits--thanks to that devotion for the dead which received in a monastery its final and perpetual sanction. "They were not content," says Montalembert, "even with common and permanent prayer for the dead of each isolated monastery. By degrees, vast spiritual a.s.sociations were formed among communities of the same order and the same country, with the aim of relieving by their reciprocal prayers the defunct members of each house. Rolls of parchment, transmitted by special messengers from cloister to cloister, received the names of those who had 'emigrated,'

according to the consecrated expression, 'from this terrestrial light to Christ,' and served the purpose of a check and register to prevent defalcation in that voluntary impost of prayer which our fervent cen.o.bites solicited in advance for themselves or for their friends."

And, of course, this was many years, even centuries, before the Feast of All Souls was inst.i.tuted by the Abbot Odilo and the monks of Cluny in 998. English history, like every other history, furnishes us, indeed, with innumerable traits of this pious devotion to the Holy Souls. Obviously, our s.p.a.ce must prevent us from entering more deeply into the subject. May the few scattered hints we have been enabled to throw out be of interest and profit to our readers!

DOCTRINE OF PURGATORY IN THE EARLY IRISH CHURCH.

WALSH. [1]

[Footnote 1: "Ecclesiastical History of Ireland." Rev J. Walsh.]

Coerced by the unvarying as well as unequivocal testimony of our writers, our liturgies, our canons, Usher was obliged to admit that the ancient Irish had been in the constant practice of offering up the eucharistic sacrifice, and that Ma.s.ses, termed _Requiem Ma.s.ses_, used to be celebrated daily. So interwoven is the doctrine of the eucharistic sacrifice with the records of the nation, that the antiquarian himself should reject the antiquities of Ireland if he had ventured on the denial of this practice .... Admitting the practice of the ancient Irish Church, Usher strives to escape from the difficulty, as well as attempts to deceive his readers, by pretending that it had been only a sacrifice of thanksgiving, offered as such for those souls who were in possession of eternal happiness, and that it had not been believed or practiced in the ancient Irish Church as a propitiatory sacrifice. .... The ancient canons of the Irish Church as clearly point out as the firmament demonstrates the glory of G.o.d, the doctrine of our Church regarding the eucharistic sacrifice, as one of thanksgiving, and also one of propitiation. In an ancient canon contained in D'Achery's collection (lib. 2, cap. 20), the synod says: "The Church offers for the souls of the deceased in four ways--for the very good, the oblations are simply thanksgiving; for the very bad, they become consolations to the living; for such as were not very good, the oblations are made in order to obtain full remission; and for those who were not very bad, that their punishment may be rendered more tolerable." Here, then, is enunciated in plain terms, the doctrine of the eucharistic oblation being a propitiatory sacrifice. When offered for the first cla.s.s of happy souls, it is an offering of thanksgiving.

When offered for those whose lives were bad in the sight of Heaven, its oblation is a comfort to the faithful. When offered for those who were not very good or very bad, the object of its oblation was to render their state more tolerable, and that full pardon would be at length accorded. The framers of this canon give us also the doctrine of a middle state, as a tenet also believed by the Church of Ireland.

Another canon, still more ancient, and which is reckoned among those of St. Patrick, is ent.i.tled "Of the Oblation for the Dead." This canon is couched in the following words: "There is a sin unto death, I do not say that for it any do pray." This sin is final impenitence.

The ancient Irish Missal, "the _Cursus Scotorum"_ contains an oration for the dead: "Grant, O Lord, to him, Thy servant, deceased, the pardon of all his sins, in that secret abode where there is no longer room for penance. Do Thou, O Christ, receive the soul of Thy servant, which Thou hast given, and forgive him his trespa.s.ses more abundantly than he has forgiven those who have trespa.s.sed against him."

An oration is also given for the living and the dead: "Propitiously grant that this sacred oblation may be profitable to the dead in obtaining pardon, and to the living, in obtaining salvation; grant to them (living and dead) the full remission of all their sins, and that indulgence they have always deserved."

The liturgy usually called _"Cursus Scotorum"_ was that which had been first brought to Ireland by St,. Patrick, and was the only one that had been used, until about the close of the sixth century. About this period the Gallican liturgy, _"Cursus Gallorum"_ was, it is probable, introduced into Ireland. The _"Cursus Scotorum"_ is supposed to have been the liturgy originally drawn up and used by St.

Mark the evangelist; it was afterwards followed by St. Gregory n.a.z.ianzen, St. Basil, and other Greek Fathers; then by Ca.s.sian, Honoratus, St. Ca.s.sarius of Aries, St. Lupus of Troyes, and St.

Germaine of Auxerre, from whom St. Patrick received it, when setting out on his mission to Ireland. A copy of the "_Cursus Scotorum_"

was found by Mabillon, in the ancient monastery of Bobbio, of which St.

Columba.n.u.s was founder, and which missal that learned writer believes to have been written at least one thousand years before his time. ...

It contains two Ma.s.ses for the dead; one a general Ma.s.s, and the other "_Missa Sacerdotis defuncti_" (Ma.s.s for a deceased priest).

PRINCE NAPOLEON'S PRAYER.

This prayer, in the handwriting of the Prince Imperial, was found among the papers in his desk at Camden Palace. In publis.h.i.+ng it the Morning Post adds: "The elucidation of his character alone justifies the publication of such a sacred doc.u.ment, which will prove to the world how intimately he was penetrated with all the feelings which most become a Christian, and which give higher hopes than are afforded by the pains and merits of this transitory life." The following is a translation: "O G.o.d, I give to Thee my heart, but give me faith.

Without faith there is no strong prayer, and to pray is a longing of my soul. I pray, not that Thou shouldst take away the obstacles on my path, but that Thou mayst permit me to overcome them. I pray, not that Thou shouldst disarm my enemies, but that Thou shouldst aid me to conquer myself. Hear, O G.o.d, my prayer. Preserve to my affection those who are dear to me. Grant them happy days. If Thou only givest on this earth a certain sum of joy, take, O G.o.d, my share, and bestow it on the most worthy, and, may the most worthy be my friends. If thou seekest vengeance on man, strike me. Misfortune is converted into happiness by the sweet thought that those whom we love are happy. Happiness is poisoned by the bitter thought: while I rejoice, those whom I love a thousand times better than myself are suffering. For me, O G.o.d, no more happiness. Take it from my path. I can only find joy in forgetting the past. _If I forget those who are no more, I shall be forgotten in my turn_, and how sad the thought that makes me say, 'Time effaces all.' The only satisfaction I seek is that which lasts forever, that which is given by a tranquil conscience. O, my G.o.d! show me where my duty lies, and give me strength to accomplish it always. Arrived at the term of my life, I shall turn my looks fearlessly to the past. Remember it will not be for me a long remorse. I shall be happy. Grant, O G.o.d, that my heart may be penetrated with the conviction that those whom I love and who are dead shall see all my actions. My life shall be worthy of this witness, and my innermost thoughts shall never make them blush."

That single line, "If I forget those who are no more, I shall be forgotten in my turn," is an epitome of what is taught us, and what our own hearts feel in relation to the dead. May the n.o.ble young heart that poured forth this beautiful prayer be remembered by Christian charity now that he is amongst the departed!

THE HELPERS OF THE HOLY SOULS. BY LADY GEORGIANA ILLERTON.

It has always seemed to me a particularly interesting subject of thought to trace as far back as possible the origin of great and good works,--to ascertain what were the tendencies or the circ.u.mstances which concurred in awakening the first ideas, or giving the first impulses, which have eventually led to results the magnitude of which was little foreseen by those destined to bring them about; how much of natural character, and what peculiar gifts, united with G.o.d's grace in the formation of some of those grand developments of religion which have been the joy and the glory of the Church.

What would we not give to know, for instance, at what page, at what sentence, of the volume of the "Lives of the Saints" which St. Ignatius was reading on his sick couch at the Castle of Loyola, the thought came into his mind the ultimate development of which was the foundation of the Society of Jesus? or when the blessed Father Clavers' soul was for the first time moved by a casual mention, perhaps, of the sufferings of the negro race? or the particular disappointment at some Parisian lady going out of town in the midst of her works of charity, or at another being detained at home by the sickness of some relative, which suggested to St. Vincent de Paul the first idea of gathering together a few servant girls from the country, to do with greater regularity, if not more zeal, the visiting amongst the poor which the ladies had undertaken, and thus founding the Order of the Sisters of Charity? I suppose that every one who has done anything worth doing in the course of their lives could call to mind the moment when a book, a sermon, a conversation, a casual word, perhaps,--or, if they have been so favored, a direct inspiration from G.o.d in the hour of prayer,--has given the impulse--set fire, as it were, to the train lying ready in their hearts. But long before this decisive time has come, indications have existed, thoughts have arisen, feelings have been awakened, which, like the cloud big as a man's hand, have foreshadowed the deluge of graces and mercies about to inundate their souls.

As an instance of these indications of a particular bias, I was struck with the mention of a childish fancy in the early years of the foundress of the Order of Helpers of the Souls in Purgatory,--a new community, which has sprung up during the last ten years, and has a history well worth relating. To many this fresh manifestation of the spirit of the Church on earth, and of its close affinity with the suffering Church in Purgatory, has come as a wonderful blessing and consolation, and inspired them with a grateful regard for these new oblates and victims of charity to the dead.

About thirty years ago a little girl in the town of N--, in France, had been much struck with the mention of Purgatory. It made a very great impression upon her. She used to picture it to herself as a dark closet, in which a little friend of hers who had lately died was perhaps shut up, whilst she herself was playing in the garden and running after b.u.t.terflies; and she kept longing to open the door and let her out. This little girl was subsequently educated in one of the Convents of the Sacred Heart, and learnt in that school lessons of self-devotion and ardent zeal for souls which were hereafter to bear fruit. She has retained to this day an enthusiastic affection for the religious teachers of her childhood; and devotion to the Sacred Heart of Jesus is one of the princ.i.p.al devotions of the order she has founded.

The thought which had occurred to her almost in infancy continued to haunt her in another form as she grew older. She kept asking herself,"

How could I help G.o.d? He is our helper: how can we help Him? He gives me everything: how could I give Him everything?" And the answer which grace put into her heart to these oft-repeated questions was always, "By paying the debts of the souls in Purgatory."

The inevitable result of this thought was the desire to have wherewith to pay these debts. For this object the necessity of a perfect life, of a daily sanctification, of an ever-increasing store of merits and satisfactions, was obvious. Hence naturally arose the idea of the community-life, of the practice of the evangelical counsels, and of a meritorious, arduous, self-sacrificing charity towards the poor, in order worthily to pray, to act, and to suffer for the souls in Purgatory--to become, as it were, a co-operator with our Lord, by aiding His designs of mercy towards them, whilst satisfying His justice by voluntary expiation. This lady was not led by one of those startling bereavements which close a person's prospects of earthly happiness, and leave them no object to live for but the hope of winning mercy at G.o.d's hands for some dear departed one; or by the terrible anxiety about the state of some beloved soul which forces on the survivor the practice of a continual appeal to His compa.s.sionate goodness. Her zeal for the souls in Purgatory was perfectly free from any earthly attachment; it was as disinterested as possible, and sprung up in her heart before she had known what it is to lose a friend or a relative, before she had experienced the keen anguish of bereavement. She was a happy, contented girl, living in a cheerful and comfortable home, beloved by her family, enjoying all innocent pleasures, going occasionally into society, and amusing herself like other young people; devoted, indeed, to good works, and taking the lead in the numerous charities existing in her native town. But this was not to be her eventual mode of life. It was good as far as it went; but she had been chosen for the accomplishment of a special work, and grace was continually urging her to its fulfilment.

On the 1st of November, 1853, Mdlle. ---- was hearing vespers with her father and her mother in a church dedicated to Our Lady. Whilst the Blessed Sacrament was being exposed on the altar, she felt a strong internal inspiration prompting her to form an a.s.sociation of prayers and offerings for the dead; but, afraid of being misled by her imagination, she prayed earnestly that G.o.d would give her a sign that this was indeed His will. As she was coming out of the church, a friend of hers stopped her in the porch, and of her own accord proposed that they should offer up jointly, during the month set apart for special devotion to the souls in Purgatory, all their prayers and works for their relief. This seemed to her a token that her inspiration had been a true one, and that very evening an a.s.sociation was begun which by this time numbers not less than fifteen thousand members. On the following day, the 2d of November, during her thanksgiving after Communion, Mdlle. ---- was strongly impressed with the thought that there existed orders intended to supply every need in the Church militant, but none exclusively devoted to the relief of the suffering portion of the Church, and it appeared to her that she was called upon to fill up this void. This idea seemed at the outset too bold a one. She felt startled, almost alarmed, at its magnitude, and earnestly entreated our Lord to make known to her if such was indeed to be her mission. She begged of Him, by His Five Sacred Wounds, to give her five indications of His will in this respect. Her prayers were heard, and during the course of the years 1854 and 1855 these tokens were successively vouchsafed to her. What she had asked for was, 1st, that the Holy Father should approve of in writing, and give his blessing to, the a.s.sociation of prayers set on foot on All Saints' Day (on the 7th of July, 1854, Pius IX. wrote, with his own hand, at the bottom of the pet.i.tion presented to him, "_Benedicat vos Deus benedictione perpetua_"--may G.o.d bless you with an everlasting blessing); 2d, that a great number of Bishops should approve of this a.s.sociation; 3d, that it should extend rapidly; 4th, that a few pious persons should co- operate in the scheme, and devote themselves to works of charity in behalf of the souls in Purgatory; 5th, that a priest might be met with who had previously formed a similar project.