On the 30th of April, 1833, more than a century and a half after the saintly death of the Venerable Mother Mary of the Incarnation, her precious remains were removed with due solemnity from the vault where they had long lain, to a place of greater honour in the choir of the Ursuline monastery. On the occasion of this translation, the vault was discovered to be quite full of water, and when the Venerable Mother's coffin was opened before being consigned to its new resting-place, it was seen by many witnesses to be also filled with the same clear crystal fluid. The circumstance was easily explained by the gradual filtration of water into the vault, whence it had penetrated into the leaden case through small openings in the soldering. But although the presence of the water could be thus simply accounted for, contact with the remains of God's holy servant had given it a manifest claim to special reverence; it was therefore cautiously drawn off, and has since been so carefully preserved, that although very generously shared with numerous petitioners for it, the supply is not yet quite exhausted. One sealed bottle of this water is kept for the admiration of posterity. The Almighty has been pleased to glorify Himself in His faithful servant, by permitting that it should become the instrument of many wonderful cures. [Footnote: In the History of the Ursuline Monastery of Quebec, published in 1866, the writer says: "Some years ago, a woman of the neighbourhood informed me that her daughter had been cured of a very serious affection of the eyes at the close of a Novena to the Venerable Mother, on each day of which, the water of the tomb had been applied to the diseased part. 'I have a little of the water left,' she added, 'and I would not give it up for any consideration. I have eight children dependent for support on my work; if one of them fell sick, what should I do? I could not fee a doctor, so my only resource is in the water.' Imagining that she attached the idea of some medicinal property to it, we hastened to assure her that it was only ordinary water, which derived its efficacy from the prayers of the Mother of the Incarnation, whom she had so fervently invoked. 'No, no,' she exclaimed, cutting short the explanation; 'it is not ordinary water; if it were, it would corrupt and diminish, but instead of that, it seems to me to increase. It is extraordinary water,' she said; 'it is holy water.' We left her under her agreeable impression," adds the narrator, "thinking that the prodigy had perhaps been permitted in recompense of her simple faith and confidence in our holy Mother."] We are not, however, to suppose that reliance on the prayers of the Mother of the Incarnation dates only from its discovery; confidence in her intercession has, on the contrary, ever kept pace with veneration for her memory, and this, we know, has never varied except to increase.