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nuns who came from Tulebras, under the guidance
of Misol, who became its first abbess. The second
abbess was Constance, daughter of the founder, who
believed she had the power of preaching in her church
and hearing the confessions of her religious. In the
following year, 1 190, the eighteen abbesses of France
held their first general chapter at Tart. The abbesses
of Trance and Spain themselves made the regular
visits to their houses of filiation. The Council of
Trent, by its decrees regarding the cloister of religious
put an end to the chapter and the visits. In Italy, in
1171, were founded the monasteries of Santa Lucia at
Syracuse, San Michele at Ivrea, and that of Conver-
sano, the only one in the peninsula in which the
abbesses carry a crosier. A century later the Cister-
cian Sisters were in Switzerland, in Germany, and in
Flanders.
The decadence which manifested itself in the Cis- tercian Order towards the middle of the fourteenth century was felt also in the convents of nuns. But among them energetic efforts were made to restore the primitive observance or to introduce a new one. It was at this limn that the Order of the Conception was founded in Spain, at Toledo, by Beatriz de Silva. But her religious were not slow to abandon the Cis- tercian rule for that of the Clares. In France Jeanne de Courcelles de Pourlan, having been elected Abbess of Tart in 1017. restored the regular discipline in her community, which was transferred to Dijon in 1625. ( (wing to the hostility of the Abbot of Citeaux to the reform, she had her abbey withdrawn by the Holy See from the jurisdiction of the Order of Citeaux. An- other reform was effected at Fort-Koyal des Champs by Angedique Arnauld, 1602 (see Arnauld, under Jacqueline-M uue- Vng£liqtte), who, to provide for the ever-increasing number of her religious, founded Port-Hoy. il de Paris, in the borough of Saint-Jacques (1622), Queen .Marie de Medicis declared herself protectress of this institution, and Pope Urban Mil exempted it from the jurisdiction of the Abbot of Ci- teaux and placed it under that of Paris. The religious of Port-Royal de Paris and of Port-Royal des Champs ended by consecrating themselves to adora- tion of the Blessed Sacrament. But the vicinity of the Abbe de Saint-* 'yran was dangerous to them, and these religious saw the suppression and destruc- tion of Port-Royal des Champs by order of the king (1710), while they themselves were dispersed. The property and abbatial titles were annexed to Port- Royal de Paris, which subsisted up to the time of the French Revolution, and was transformed first into a prison, and then into a maternity hospital.
After the French Revolution another reform took place. Dom Augustin de Lestrange gathered the scattered Cistercian Sisters of France, with members of other orders that had been equally dispersed, and reconstructed the Cistercian Sisterhood. In 179.5 he gave them a monastery which he called the Holy Will of God t Fa Sainte-Yolonte de Dieu), situated in the Bas-Valais, Switzerland. The Trappistines, for ... the new- religious wen- called, were obliged to leave Switzerland in 1798. They courageously followed the Trappist monks in their travels over Europe, re- turned to Switzerland in 1803, and remained there until 1816, w hi n at length they were a Mi' to ret urn to France and take up their abode at Forges, near La Trappe. Two years later they occupied an old mon- of t he August inians; at l.es ( circles, in the 1 liocese of Angers. The Trappistines spread quickly all over France, and into other countries of [Surope. They have lew monai 'erics in almost all parts of the world,
and since the reunion of the thn lions ol
La Trappe, in 1892, they have been officially entitled:
Reformed ( Sstercians of t he St rid I
The actual status MOOS) of the Cistercian Sisters. Reformed and Xon-Reformed, is as follows: The Re- formed Cistercian nuns, or Trappistines, occupy 21
monasteries, with about 2000 religious. The monas-
teries are distributed as follows: nine in France, one
in Italy, three in Holland, one in England, one in
Spain, one in Belgium, one in Germany, one in
Switzerland, two in Canada, one in Japan. To these
twenty-one houses must he added twenty others of
the Non-Reformed Cistercian nuns in Spain, affiliated
to the order of Reformed Cistercians so far as spiritual
matters are concerned, but remaining under the juris-
diction of the bishops. The Xon-Reformed, or Com-
mon Observance of Citeaux, possess: in the Congrega-
tion of Austria three monasteries with 124 members,
in the Congregation of Switzerland 12 monasteries
with ">74 members, and in the Observance of Senanque
two monasteries with thirty members. (See also Ber-
nard inks.)
Cistercian Nuns in America. — A Cistercian novice who came from Europe at the same time as the Trappists, and who was joined by seventeen American women, tried to establish a community. Circum- stances prevented this. Father Vincent de Paul, at Tracadie, having asked the Congregation of Not re- Dame of Montreal for three sisters to help him with his mission in Nova Scotia, established them there and after probation admitted them to the profession of simple vows of the Third Order of La Trappe. But the community never in reality formed a part of the Order of Citeaux and never even wore the Cistercian habit. The monastery of Our Lady of Good Counsel, St. Romuald, near Quebec, the first genuine commu- nity of Cistercian nuns in America, was established in 1902 by Mother Lutgarde, prioress of Bonneval, France. On 21 November, 1902, she brought thither a small colony of religious women. On 29 July of the following year Mgr. Marois, as delegate of the Arch- bishop of Quebec, blessed the new monastery. Though this kind of life was entirely new to the young women of Canada, vocations were not wanting. The means of subsistence for this house are agricultural labour and the manufacture of chocolate. The com- munity is under the direction of the Archbishop of Quebec. Another at Rogersville, New Brunswick, where there were already some Cistercian monks, was established by the sisters expelled by the French Government from their monastery of Yaise, at Lyons.
Hcr.YoT. Dictioimaire drs ordree religieux; GAiLLARnm, Ilis- toire df l.'i Trappe; L'Abbaye de X-l). du Lac el Uordre de Citeaux au Canada el dans Us El<its-['nis.
F. M. GlLDAS.
Citation (Lat, dtare), a heal act through which a person, by mandate of the judge, is called before the tribunal for trial. It is called verbal when the judge sends an apparitor to the accused to call him to judg- ment on a fixed day. If the citation be made by a public summons it is called edictal. When a person has been arreted by the officers of the law his cita- tion is said to be real. Citations are also distin- guished into simple and peremptory. The former is had when the judge orders a person to appear on a determined day before his tribunal, but does not add a threat nor declare that a prolongation of the time will not be allowed ; the latter, or peremptory citation,
is that which imposes a strict ODligation to appear, and declares that no later .summons will be issued, so that if the person cited does not obey this one, he will be considered contumacious. Real citation is had re- course to. when the accused is suspected of meditating flight or is contumacious', edictal citation, when the dan! can be reached in no other way; peremptory citation, only under extraordinary circumstances \ peremptory citation is held to be the equivalent in effect to three simple citations. In a judicial process, a citation is ordinarily so necessary that if it be omitted, every other act of the trial is null and void. There are some exceptions to this, as, for example, if a person be taken led handed, or when the accused is already before the tribunal, or when there is danger in
