I TRUST this first volume of Saint Teresa's "Letters," now presented to the public, will be read with that profit, interest, and delight which they are so eminently calculated to produce. If volumes filled with the "Life and Correspondence" of statesmen, poets, philosophers, travellers, military men, &c., be now so universally sought after, how ought we to prize the "Correspondence" of St. Teresa? Her "Letters" far surpass in sterling worth (as well as abound in circumstances invested with the deepest interest) the letters of any statesman, poet, or philosopher of modern times, however great such may have been in the eyes of the world. However pure or elegant their style may be, they cannot equal the classic purity of St. Teresa's; however interesting may be the events recorded in them, they cannot surpass in interest the wondrous events mentioned by St. Teresa, whether they relate to the supernatural state, or to the occurrences of ordinary life, or to her familiar and loving intercourse with her brothers and sisters; or to the delightful outpourings of her noble soul to her confessors; or to the edifying exhortations she gives to her Religious; or to the wit, vivacity, and playfulness with which she both delights and amuses those to whom she writes.
Her correspondence was most extensive, including bishops, archbishops, kings, ladies of rank, gentlemen of the world, abbots, priors, nuncios, her confessors, her brothers and sisters, rectors of colleges, fathers-provincial of the Society of Jesus, nuns and superiors of her convents and monasteries, learned doctors of different religious orders, and even most eminent saints, such as St. Peter of Alcantara, St. Francis Borgia, St. John of the Cross, &c.
In the "Letters" of St. Teresa it seems to me that all her admirable endowments, both of nature and of grace, can be more clearly discovered than in any of her other works. When we puruse her "Life," or "The Interior Castle," one is at first inclined to imagine that the Saint was altogether unearthly, unfit for the cares and troubles of life; that all her time must have been spent in holding sweet converse with her Beloved, and sighing for the hour when she should be united with Him for ever, and that visions and raptures must have engrossed all the powers of her soul. Others, again, might fancy that the Saint must have been very grave, austere, solemn exceedingly scrupulous, and given to melancholy. Some might also be inclined to believe that she was quite an enthusiast,1 led away by the ardent temperament of her character, or the vagaries of an unsteady imagination. But how quickly are such erroneous ideas scattered, when we read her admirable "Letters!" They soon convince us that the Saint possessed what we call "common sense" in a most remarkable manner; that so far from being an enthusiast, she was endowed with a solidity of judgment, and a prudence and sweetness in all her actions, which won the admiration of every one; that she was so careful to guard against melancholy, as never to allow anyone to enter the Order who seemed to be the lest infected with it. With regard to herself, we shall see, by perusing her "Letters," that she was cheerfulness itself, even in the midst of her greatest trials and afflictions, and withal exceedingly witty, lively, and jocose; indeed, her naiveté is one of the greatest charms of her "Letters" These will show us, too, that her raptures and visions did not in the least, interfere with her ordinary duties, for she was an excellent and most admirable "woman of business." Considering her numerous labours, duties, journeys, sicknesses, and infirmities, is it not surprising how she could find time to carry on such an extensive correspondence? Juan de Palafox,2 the celebrated bishop of Osma, remarks, "that it was principally by her Letters the Saint was enabled to effect the reform of the Carmelite Order."
All the biographers of the Saint speak in the highest terms of her "Letters." It is unnecessary to quote here the praises bestowed on them by Abbé Boucher, F. Ribera, Villefore, S. Antonio,3 Diego de Yepes, Bishop Palafox,4 the Bollandists, Dom Taste, Colliombet, &c. The reader will soon perceive their beauty, and be charmed almost out of himself, with the admirable character with which they invest the Saint. What love and tenderness does she not show towards her sisters in religion–what zeal for their advancement in virtue–what gentleness in correcting them–what sweetness, and charity, and forbearance toward those who opposed her reform–what gratitude for the least favour–what discretion, judgment, and consummate prudence in the management of affairs–what affection for her brothers and sisters–what tact and powers of persuasion–what admirable maxims of morality does she not inculcate–what sublime discourses on the wonders of the supernatural life does she not deliver? Indeed, it is not too much to say, that had the Saint written nothing but her "Letters," these alone would have been sufficient to entitle her to the admiration of the whole world, as well as to the love and gratitude of every devout soul. I know no letters written by any other saint which can equal those of Saint Teresa, and which have effected so much good. We can have no idea how highly they are prized in France, Italy, and Spain; and this, too, not merely by "Religious," but by the population in general. I trust their translation into English–now for the first time–will be received with the interest such letters deserve, and that those who read them devoutly may derive abundant spiritual profit and delight from their perusal. The Second Volume shall appear in due time.
Abraham Woodhead translated only a few of the letters, which are appended to the second part of the Saint's works. The zealous community of Carmelite nuns at Mount Carmel, Darlington, have in manuscript a translation in English of the Saint's "Letters;" but as the translation is made from the French, it is very inaccurate. L'Abbé Pelicot published a translation of several letters of the Saint in French, which appeared in 1660: a second volume was published at Lille in 1696, translated by Pierre de la Mère de Dieu. The style of both these translations is far from pleasing: the words are antiquated, and the sense often misunderstood. D'Andilly also published a translation; but on the whole it is not a faithful one, for having been a Jansenist,5 he cannot be trusted. Let us hope it will soon be superseded altogether, by the very excellent translation of St. Teresa's works undertaken by the learned Father Bouix, of the Society of Jesus. In 1753 appeared another translation of the Letters, from the pen of M. Chappe de Ligni, a French lawyer. This translation is both faithful and elegant; it does not, however, include all the Saint's Letters. There is also another translation, made by Marie Marguerite de Maupeou;6 this did not appear till 1748. Dom Taste has adorned it with a valuable preface and many useful notes, besides arranging the Letters in chronological order, as far as could be done with certainty. Though many admire this translation, yet the "Bollandists" seem to think it is not so correct as one could wish. L'Abbé Migne follows Chappe de Ligni and Madame de Maupeou, in his edition of the Saint's Letters.7 He has added three Letters never before published, which he lately informed me were found in the Convent of the Carmelites at Paris. But L'Abbé Migne acknowledges in his letter to me, that the translation is not quite correct. I have, however, given these three Letters in Appendix (No. III.)
The Spanish edition from which I have translated is the Madrid edition of 1793, which is considered to be the very best. It consists of four thick volumes octavo, the first volume being illustrated by the valuable, though somewhat diffuse, notes of the illustrious Señor Don Juan de Palafox, bishop of Osma. But as his Lordship did not live to complete his labours, the other volumes contain the notes of a Carmelite father, named Antonio de San Joseph. Vol. IV. contains several fragments of letters written by the Saint. It seems very probable, on the authority of a letter received from a learned Carmelite father in Rome, "that the Spanish edition of Madrid contains nearly all the Letters of the Saint, which have come down to us." One great fault in this edition is, that the Letters are not arranged in chronological order; and yet, considering how difficult it is to fix the date of all the Saint's Letters, we cannot be surprised at this deficiency; she often omits giving the date, or the name of the place whence she writes. It will be seen, then, that I have not followed the chronological order in the present translation because I found it would be very difficult to do so: indeed, I consider it unnecessary (however desirable it might be in some respects), as there is little or no connection between the Letters. I cannot be certain if the dates I have given be quite correct: I have taken them on trust, partly from Bishop Palafox, and partly from the French translation given by L'Abbé Migne. According to the Bollandists, nearly all the Saint's Letters were written from the year 1562, to about the 12th of September, 1582.
Both in her "Life" and in her "Letters," the Saint frequently testifies the great esteem in which she held the fathers of the Society of Jesus. They came into Spain about the year 1553.8 Several of them were at different periods her confessors. Many of her Letters are addressed to them, as for instance to Padre Rodrigo Alvarez, to F. Ribera Gonzalo de Avila, Padre Juan Suarez, Gaspar de Salazar, and Balthasar Alvarez,9 &c. In Letter No. XXI. (p. 93), the Saint gives a very interesting account of most of those whom she consulted in the affairs of her soul. There were also three individuals belonging to the holy Order of St. Dominic, whom the Saint highly esteemed, and of whom she often speaks in her Letters, viz., Fray Luis de Granada, Fray Pedro Ibañez, and Fray Domingo Bañez. The two latter were her confessors for some time. The valuable Letters addressed to Father Gracian, who belonged to the Carmelite Order, commence at No. XXIV.; and those written to her brother, Señor Lorenzo de Cepeda y Ahumada, begin at No. XI. The others will be found towards the end of the present volume. It was my intention to have given in this Preface a short biographical sketch of the lives of Balthasar Alvarez, Luis de Granada, Pedro Ibañez, Domingo Bañez, Señora Doña Luisa de la Cerda, Señor Don Alonso Velasquez, Bishop of Osma, Señora Guiomar de Ulloa, Lorenzo de Cepeda, and others.10 But as I have been disappointed in some valuable works which I expected to have received, I must defer the pleasing task to the last volume of the translation of the Letters. I have, however, added a few Notes, which I hope will be found useful: too many would only turn away the reader's attention from the golden words of the Saint. To each Letter I have prefixed a short summary of the contents, and also the number of the Letter in the Spanish edition.
I dare not flatter myself, that I have always succeeded in giving the true sense of the original, or in translating the classic words of the Saint into good English, and at the same time preserving the grace and elegance of the epistolary style. This is no easy task. Still I may say with truth, that I have taken all possible pains. I shall feel grateful in being corrected and told of my faults.
I take this opportunity of returning my most sincere thanks to His Eminence Cardinal Wiseman, to Bishop Wareing, Bishop Ullathorne, and Bishop Brown of Shewsbury, as well as several priests, for the kind encouragement I have received, and for the interest they have taken in the translation of St. Teresa's works.
To the Rev. Joseph Brown, of' Mount Carmel, Darlington, I am indebted for the loan of the Spanish edition of the Saint's Letters, and to the Very Rev. T. Sing for sending me a correct facsimile of the Saint's handwriting. The superiors of the convents of Mount Carmel and Llanherne have also very kindly lent me several valuable works, for which I return my grateful thanks.
At the end of the first volume of the Letters in the Spanish edition, appear certain "Advices"11 which the Saint gave, partly when she was alive, and some after her death. They are addressed to several individuals. Many of the advices are more like maxims or proverbs. They are illustrated by the remarks by Bishop Palafox. Most of these I have given in Appendix No. I. I have given three of the Letters in the original Spanish (Appendix No. II.). In Appendix No. III. are given "Letters Inédites," published by L'Abbé Migne. I did not translate them into English, as I could not be certain the French translation was correct. In Appendix No. IV. I have given the greater part of the interesting Letter written by Bishop Palafox to the Most Rev. Padre Diego de la Visitacion, respecting the letters of St. Teresa. In Appendix No. V. will be found a translation of the verses which the Saint sent to her brother, and of which mention is made in Letter No. XII. (English translation.)
Before I conclude, I think it necessary to mention, that St. Teresa never spells her name with an h: it is always "Teresa de Jesus." The French translators, however, insert the h, thus "Sainte Thérèse." But Father Bouix, in his recent translation of the Saint's Life, has restored the recent orthography.12
JOHN DALTON.
Bishop's House, Northampton, 1853.
1 A high Puseyite paper, in reviewing the "Life" of the Saint, actually asserted that there were many points of resemblance between St Teresa, John Wesley, and Joanna Southcote! This seems to be the opinion of Mr. Macaulay also. (See his Review on Ranke's "History of the Popes.")
2 This great prelate was enthusiastically devoted to Saint Teresa. Besides his "Annotations" on many of the Letters, he wrote an admirable critique on them, addressed to Padre Diego de la Visitacion. (See vol. i. Spanish ed. Madrid, 1793.)
3 "Giocondissima é la lezione di esse. Vi si scorge l'anima generosa di Teresa, una mente fra tanti travagli, infermita, e affari, sempre limpida e vivace," &c. (Vita di Santa Teresa, tom. iv. p. 44.)
4 "Y aunque todos sus escritos estàn llenos de doctrina del cielo, pero como advierten bien los instruidos en la humana erudicion, no puene negarse que en las cartas familiares se derrama mas el alma, y la condicion del autor, y se dibuxa con mayor propiedad, que no en los dilatados discursos y tratados..........Por eso, estas cartas de Santa Teresa, en las quales, tanto manifesta su zelo ardiente, su discrecion admirable, su prudencia, y carided maravillosa, han de ser recibidas de todos con mayor gozo, y no menor fruto y aprovechamiento." (Carta al Reverendisimo Padre Diego de la Visitacion.)
5 This fact is proved by the Bollandists, in their last magnificent volume on St. Teresa; and also by the Reverend Father Bouix, in his admirable translation of the Saint's "Life" (Paris, 1852).
6 Her name in religion was Thérèse de Saint Joseph. She was superioress of the convent of St. Denis in Paris, and died in 1727.
7 Se "OEuvres très-complètes de Sainte Thérèse," tom. ii. Paris, 1840.
8 See the Saint's "Life" (chap. xxiii. p. 192).
9 It would be well if the "Life" of this holy man, by Da Ponte, were translated into English.
10 I have not mentioned St. Peter of Alcantara, St. John of the Cross, and St. Francis Borgia, because more is known about them from Alban Butler; and no doubt Father Faber will publish their lives, for which we shall be grateful.
11 "Avisos de la Santa Madre Teresa de Jesus que ella dió en esta vida, por revelacion divina," is the Spanish title.
12 "Nous avons restitué au nom de Térèse sa véritable orthographe. La Sainte, ainsi que ses autographes le démontrent, n'a jamais mis d'h dans son nom: ses historiens l'ont écrit comme elle: tous les auteurs Espagnols ont fait de même." (Avertissement du Traducteur)
No. I.
TO PHILIP THE SECOND, KING OF SPAIN, page 1.
No. II.
TO THE MOST ILLUSTRIOUS LADY LOUISA DE LA CERDA, OF MALAGON, page 4.
No. III.
TO THE MOST ILLUSTRIOUS LADY ANNE HENRIQUEZ, OF TORO, page 5.
No. IV.
TO THE REVEREND FATHER LOUIS OF GRANADA, OF THE ORDER OF ST. DOMINIC, page 8.
No. V.
TO THE REVEREND FATHER PEDRO IBANEZ, page 10.
No. VI.
TO THE REVEREND FATHER JOHN DE JESU ROCA, CARMELITE, AT PASTRANA, page 12.
No. VII.
TO THE MOST ILLUSTRIOUS DON ALONZO VELASQUEZ, BISHOP OF OSMA, page 15.
No. VIII.
TO THE REVEREND FATHER GONZALO DE AVILA, OF THE SOCIETY OF JESUS, page 20.
No. IX.
TO THE MOST ILLUSTRIOUS LORD DON TEUTONIO DE BRAGANZA, AFTERWARDS ARCHBISHOP OF EVORA, AT SALAMANCA, page 24.
No. X.
TO THE MOST ILLUSTRIOUS LORD DON TEUTONIO DE BRAGANZA, ARCHBISHOP OF EVORA, page 27.
No. XI.
TO SENOR LORENZO DE CEPEDA Y AHUMADA, BROTHER TO THE SAINT, page 39.
No. XII.
TO SENOR LORENZO DE CEPEDA, BROTHER TO THE SAINT, page 48.
No. XIII.
TO THE MOST ILLUSTRIOUS LORD, DON ALONSO VELASQUEZ, BISHOP OF OSMA, page 59.
No. XIV.
TO THE MOST ILLUSTRIOUS LORD, DON ALVARO DE MENDOZA, BISHOP OF AVILA, AT OLMEDO, page 68.
No. XV.
TO THE MOST ILLUSTRIOUS LORD, DON ALVARO DE MENDOZA, BISHOP OF AVILA, page 72.
No. XVI.
TO THE MOST ILLUSTRIOUS LORD, DON SANCHO D'AVILA, AFTERWARDS BISHOP OF JAEN, page 77.
No. XVII.
TO THE VERY ILLUSTRIOUS LORD, DON SANCHO D'AVILA, page 79.
No. XVIII.
TO THE VERY REVEREND FATHER, FRAY JUAN BAUTISTA RUBEO DE RAVENA, GENERAL OF THE ORDER OF OUR LADY OF MOUNT CARMEL, page 81.
No. XIX.
TO THE VERY REVEREND FATHER DOMINGO BANEZ, OF THE ORDER OF ST. DOMINIC, page 91.
No. XX.
TO THE VERY REVEREND FATHER-PRIOR OF THE CARTHUSIAN MONASTERY AT SEVILLE, page 94.
No. XXI.
TO THE REVEREND FATHER RODRIGO ALVAREZ, OF THE SOCIETY OF JESUS, page 99.
No. XXII.
TO THE REVEREND FATHER-PROVINCIAL OF THE SOCIETY OF JESUS, IN THE PROVINCE OF CASTILE, page 114.
No. XXIII.
TO THE REVEREND FATHER GONZALO DE AVILA, OF THE SOCIETY OF JESUS, page 118.
No. XXIV.
TO THE REVEREND FATHER GERONIMO GRACIAN, DE LA MADRE DE DIOS, page 122.
No. XXV.
TO THE REVEREND GERONIMO GRACIAN, DE LA MADRE DE DIOS, page 129.
No. XXVI.
TO THE REVEREND FATHER GRACIAN, DE LA MADRE DE DIOS, page 134.
No. XXVII.
TO THE REVEREND FATHER GRACIAN, DE LA MADRE DE DIOS, page 136.
No. XXVIII.
TO THE REVEREND FATHER GRACIAN, DE LA MADRE DE DIOS, page 141.
No. XXIX.
TO THE REVEREND FATHER AMBROSIO MARIANO, OF ST. BENEDICT, CARMELITE, page 144.
No. XXX.
TO SENOR LORENZO DE CEPEDA, BROTHER OF THE SAINT, page 155.
No. XXXI.
TO SENOR LORENZO DE CEPEDA, BROTHER OF THE SAINT, page 164.
No. XXXII.
TO LORENZO DE CEPEDA, BROTHER OF THE SAINT, page 171.
No. XXXIII.
TO LORENZO DE CEPEDA, BROTHER OF THE SAINT, page 179.
No. XXXIV.
TO DON DIEGO DE GUZMAN Y CEPEDA, page 182.
No. XXXV.
TO A PERSON WHO WAS AFFLICTED AT THE DEATH OF HIS WIFE, page 183.
No. XXXVI.
TO DIEGO ORTIZ, CITIZEN OF TOLEDO, page 185.
No. XXXVII.
TO ALONZO RAMIREZ, CITIZEN OF TOLEDO, page 187.
No. XXXVIII.
TO DONA ISABEL XIMENA, AT SEGOVIA, page 190.
No. XXXIX.
TO MOTHER CATHERINE DE CHRISTO, PRIORESS OF THE DISCALCED CARMELITES OF THE CONVENT OF THE MOST HOLY TRINITY AT SORIA, AND TO THE RELIGIOUS OF THE SAID HOUSE, page 192.
No. XL.
TO MOTHER CATHERINE DE CHRISTO, PRIORESS OF THE CARMELITES AT SORIA, page 195.
No. XLI.
TO SISTER LENOR DE LA MISERICORDIA, CARMELITE IN THE CONVENT OF THE MOST HOLY TRINITY AT SORIA, page 198.
No. XLII.
TO SISTER TERESA DE JESUS, CARMELITE IN ST. JOSEPH'S CONVENT AT AVILA, page 201.
No. XLIII.
TO MOTHER MARIA BAUTISTA, PRIORESS OF THE DISCALCED CARMELITES BELONGING TO THE CONVENT OF THE IMMACULATE CONCEPTION AT VALLADOLID, page 203.
No. XLIV.
TO MOTHER MARIA BAUTISTA, PRIORESS OF THE CARMELITES AT VALLADOLID, page 206.
No. XLV.
TO THE MOTHER-PRIORESS OF THE CARMELITES AT MALAGON, page 213.
No. XLVI.
TO THE MOTHER-PRIORESS AND RELIGIOUS OF THE CONVENT OF ST. JOSEPH DEL SALVADOR, AT VEAS, page 216.
No. XLVII.
TO THE CARMELITES OF ST. JOSEPH'S CONVENT AT SEVILLE, page 218.
No. XLVIII.
TO THE CARMELITES OF ST. JOSEPH'S CONVENT AT SEVILLE, page 222.
No. XLIX.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF ST. JOSEPH'S CONVENT AT SEVILLE, page 226.
No. L.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 229.
No. LI.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 233.
No. LII.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 236.
No. LIII.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 239.
No. LIV.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 244.
No. LV.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 246.
No. LVI.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 253.
No. LVII.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 257.
No. LVIII.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 260.
No. LIX.
TO MOTHER MARIA DE SAN JOSEPH, PRIORESS OF SEVILLE, page 268.
No. LX.
TO THE MOTHER-PRIORESS AND RELIGIOUS OF THE CONVENT OF ST. JOSEPH'S AT GRANADA, page 273.
APPENDICES, page 285.
The Saint implores the protection of his Majesty against certain individuals who were endeavouring to injure the character of Father Gracian, and also to prevent the reformation of the order. The persecution was raised in Seville. The date of the letter is about the year 1577. It is remarkable for the zeal and pious boldness with which the Saint addresses so illustrious a monarch.
JESUS. The grace of the holy Spirit be ever with your Majesty. Amen.
I have heard that a memorial has been presented to your Majesty against the Rev. Father Gracian. This stratagem of the devil and his ministers has indeed terrified me, because, not content with defaming the character of this servant of God (and he is truly such, for he gives great edification to all of us; and whenever he visits our monasteries, I am informed that he always fills the religious with renewed fervour), his enemies are now striving to injure those houses in which our Lord is so devoutly served.
For this purpose they have made use of two Carmelite Friars, one of whom was a servant in our monastery, before he took the habit; but he committed himself in such a way more than once, as plainly to show us he possessed but little judgment. The others who are opposed to Father Gracian (because he has the power of punishing them)–have induced these Carmelites to sign such foolish charges against the nuns, that I should certainly laugh at them, were I not fearful, lest the devil might be able to draw some evil from them. Such accusations, if true, would be monstrous, considering the habit we wear.
I beseech your Majesty, then, for the love of God, not to allow such scandalous charges to be made before a court of justice, because, should we give an occasion, the world might be inclined to believe we had done something evil, even though our innocence should be proved.
The reformation of the order, hitherto so blessed by the divine goodness, might be seriously injured by the least stain. Your Majesty would be able to form a judgment in the matter, should you be pleased to read the attestation which Father Gracian has thought proper to draw up, respecting these monasteries. It includes the testimony of those who have communication with the nuns, and they are persons of great weight and holiness.
Moreover, since the motive by which those are influenced who have written the memorial can easily be discovered, I beseech your Majesty to examine the matter, because the honour and glory of God are concerned; for if our enemies should see that some attention is paid to their charges, they will not hesitate, in order to prevent a visitation, to accuse as a heretic whoever shall undertake to make it: and this would not be difficult to do, where there is no fear of God.
I quite sympathize with the sufferings of this servant of God, which he endures with such patience and perfection; and this induces me to beseech your Majesty, either to take him under your protection, or to remove the cause of these dangers, for he belongs to a family that is extremely attached to your Majesty: independent of this consideration, he has great merits of his own. I consider him to be a man sent by God and our blessed Lady, for whom he has such a tender devotion. Our Lord conducted him to our order, that he might be of assistance to me: for as I have now laboured alone for more than seventeen years, my weak health will not allow me to endure much more.
I beg of your Majesty to pardon me for having entered so much into these particulars: but the great respect which I have for your Majesty, emboldened me to do so; for I considered, that as our Lord endured my indiscreet complaints, so also would your Majesty. May God be pleased to hear all the prayers of the religious, both men and women, that your Majesty may have a long life; for we have no other protector on earth.
I remain, your Majesty's unworthy Servant, and Subject,
TERESA DE JESUS.
The Saint gives the lady an account of the state of her health, and asks her co-operation in a new foundation. The date is 1568.
JESUS BE WITH YOU, MADAM. I have neither time nor strength to write a long letter, for now I write to few persons: it is, however, not very long ago since I wrote to your ladyship. My health has altogether failed me. I found myself much better when I was residing with you, although the people here are attached to me–praise be to God. But as I am with you in affection, so I desire to be in body also.
Are you not astonished, madam, to see how sweetly our Lord conducts all things? Blessed be His name, for having been pleased to commit our interests into the hands of those who are so devoted to His service; I think the undertaking will be very agreeable to His Majesty.
For the love of God, madam, endeavour to obtain leave. I think it best, however, my name should not be mentioned to the Governor; but only that he be requested to allow a house of Carmelite Nuns to be established. He should also be informed, what great good these religious do, wherever they are placed (at least, this may be said with truth of the nuns at Malagon: praise be to God for it).
When permission has been obtained, your ladyship will see how soon I shall be with you: our Lord seems unwilling that we should be separated. May His Majesty be pleased to unite us together in (eternal) glory, together with all my superiors, to whose prayers I constantly recommend myself. Write and tell me how your ladyship is: you are very negligent in doing me this favour.
The Sisters send their most respectful regards to you. You cannot imagine how many indulgences we have obtained for the benefactors of this order: they are innumerable.
May our Lord be with your Ladyship.
Your Ladyship's unworthy Servant,
TERESA DE JESUS, Carmelite.
The Saint expresses her great desire to see this lady, and praises two of the nuns, &c. The date is 1574.
JESUS. The grace of the Holy Spirit be ever with your ladyship.
It gave me great comfort to find your ladyship in this place.1 I do not regret the journey, as I now have more leisure to enjoy your company than I had at Salamanca. I have not deserved this favour from our Lord: may He be for ever praised. The prioress is quite well and happy; she is much better than I am, and she is also exceedingly devoted to your ladyship.
I was much pleased on hearing that you have been entertaining Father Baltasar Alvarez2 for a few days, for he requires some repose from his numerous labours. Our Lord be praised for giving you better health than usual. Mine is better now than it has been for several years past, and this is saying a great deal, considering the season of the year.
I have found such pure souls in this house, that I have praised our Lord for such a blessing. I consider Sister Stephanie to be a saint, and I feel great pleasure in beholding the merits of Sister Casilda, and the favours which our Lord bestows upon her ever since she put on the habit. May our Lord advance them more and more in perfection, for we should esteem those souls highly, whom He chooses so early for Himself.
I cannot help admiring the simplicity of Sister Stephanie in everything relating to God, when I consider the wisdom and truth of her words. The Father Provincial has made the visitation of this house,3 and the election has taken place. The prioress has been unanimously re-elected. One of the sisters of St. Joseph's of Avila has been chosen sub-prioress; she takes the name of Antonia of the Holy Spirit. Lady Guiomar is acquainted with her; she is a very devout soul.
The foundation of Zamora has been deferred, at least, for the present, and I am on the point of resuming my long journey. I intend to pass through your place, in order to have the pleasure of paying my respects to your ladyship. It is now some time since I received a letter from my Father Baltasar Alvarez; neither have I written to him, not, however, through any desire of mortification, for I never profited by his advice as I ought to have done. But you cannot conceive what difficulty I have in writing these letters; even when they are for my own pleasure, I can never find time. Blessed be God whom we hope to enjoy in security for ever; for upon nothing can we rely in this world, with all its trials and changes. I live with the hope of arriving at this end; people say "it is amidst sufferings," but I find none.
The mother prioress compliments me on my charge; he appears in her eyes to be as charming a child4 as he does in mine. I beseech our Lord to make him a great saint. Do not forget to give my respects to your husband, and the same also to Don Juan Antonio: I often recommend them to our Lord. Do not, madam, for the love of God, forget me in your prayers, for I always stand in need of them. As you remark, there is no occasion for us to trouble ourselves about Lady Guiomar, and so she tells me herself in stronger words. I should be glad to hear some beginning has been made towards so good a work. I wish to know what it is, and to enjoy the same delight that you feel. May our Lord give your ladyship abundance of joy during this feast, as great as I pray you may have.
To-day being the feast of St. Thomas, Father Dominic (Bañez)5 gave us a sermon, in which he so highly extolled the merit of suffering, that I felt a great desire to endure many, and I requested of our Lord to give me some for the future. The Father's sermons give me very great pleasure. He has been chosen prior. I do not know if his election will be confirmed. He has been so much engaged, that I have enjoyed but little of his company; however, I shall be content, if I can enjoy yours as long.
May our Lord direct your Ladyship, and give you such health and rest as may be necessary for arriving at that happiness which has no end.
Your Ladyship's unworthy Servant,
TERESA DE JESUS.
1 At Valladolid.
2 One of the Saint's confessors.
3 The convent at Valladolid.
4 It seems that the Saint had a son of this lady under her protection.
5 Another of the Saint's confessors.
The Saint expresses an ardent desire to see this great man, and recommends herself to his prayers. Date, 1577.
THE grace of the Holy Spirit be ever with your Reverence. Amen.
I consider myself as one among that great number of persons who love your Reverence in the Lord, for having written such holy and useful works, and who give thanks to His Majesty for having made you instrumental in the good of so many souls. I think no difficulty would prevent me from going to hear the words of one who consoles me so much by his writings, did not my sex and state of life put an obstacle in the way.
But independent of this consideration, I am obliged to seek for persons like you to calm the fears in which I have now lived for some years. And though I have not deserved this favour, I have been consoled by the command I have received from His Grace Don Teutonio,1 to address this letter to you; this I should not have presumed to do of myself. But the confidence which I placed in obedience, induces me to hope in our Lord, that your Reverence will sometimes remember me in your prayers. I stand in great need of them, both because I have little merit of myself, and because I am exposed to the eyes of the world, without being in any way able to justify the good opinion which people have of me.
If your Reverence knew how I was situated, you would then be induced to grant me this favour, which I ask as an alms. You who know so well the Majesty of God, can easily imagine how great must be the sufferings of one, who has led such a wicked life as I have. But though so wicked, I have often presumed to ask of our Lord to give your Reverence a long life. May His Majesty grant me this favour, and may your Reverence increase more and more in holiness and divine love.
Your Reverence's unworthy Servant,
TERESA DE JESUS, Carmelite.
P.S.–Don Teutonio is one of those who are deceived in their opinion of me. He tells me that he esteems your Reverence highly. In return, your Reverence should visit his Grace, and tell him not to be so credulous without cause.
1 Don Teutonio de Braganza was Archbishop of Evora.
The Saint, having written her "Life" by the command of this her holy Director, sent him the manuscript with the following letter. The date is about 1562.
JESUS. The Holy Ghost be always with your Reverence. Amen.
It would not be amiss, in writing to your Reverence, to dwell on this service of mine, in order to oblige you the more to take particular care in recommending me to God. And this I could well do, seeing it has cost me so dear to behold myself in writing, and thus to have brought to my remembrance so many of my miseries, though I can with truth say, that I have experienced more reluctance in mentioning the favours which our Lord has shown me, than I should have felt in mentioning the offences I have committed against His Majesty.
I have done what your Reverence commanded me, to enter into more particulars; but upon this condition, that your Reverence also will perform what you promised me, viz., to tear out whatever you do not approve. When your Reverence sent for the manuscript, I had not finished the perusal of it after having written it. Hence you may find some things not very clearly explained, and others mentioned twice over; for the time I had was so short, that I could not review what I had written. I beseech your Reverence to correct it; and order it to be transcribed, if it must be sent to Father Avila, otherwise some one may know my hand.
I am very desirous such orders may be given, as he thinks proper, since it is with this intention I began to write. If he shall judge I am going on in a safe way, this will give me great consolation, for there will be no more to do on my part. Your Reverence must do whatever you think best; consider how bound you are to one who thus confides her soul to you. Your soul I will recommend to our Lord all the days of my life; make haste, then, to serve His Majesty, in order to be able to do me this favour, for your Reverence will see, by what is now sent you, how well you are employed in giving yourself wholly to Him (as your Reverence has already begun so to do) who gives Himself to us without reserve. May He be blessed for ever: I hope in His mercy, that both your Reverence and myself may one day meet together in that kingdom, where we shall more clearly understand the great favours He has been pleased to show us both, and praise Him for ever and ever. Amen.
Your Reverence's unworthy Servant,
TERESA DE JESUS.
1 The Saint speaks in the highest terms of this holy religious, who belonged to the order of St. Dominic. He was of the greatest assistance to her in the foundation of St. Joseph's monastery. (See her "Life," chap. xxxviii. p. 364.)
The Saint having been imprisoned by the decree of a general chapter, shows in this letter the greatest patience and joy in sufferings. Date, 1579.
JESUS. Mary and Joseph be in the soul of my father John de Jesu.
I received your Reverence's letter in this prison, where I am now filled with the greatest delight, because I endure all my troubles for my God and for my order. That which grieves me, my father, is the affliction your Reverence feels for me; this it is that troubles me. Do not, however, my son, be troubled, nor any one else, since I may say, like another Paul, though not his equal in sanctity, That prisons, labours, persecutions, torments, ignominies, and insults for my Saviour,1 and for my order, are to me delights and favours.
I never knew myself to be more free from troubles than I am now. It belongs to God to help the afflicted and imprisoned with His favour and assistance. I give my God a thousand thanks; and it is proper we should all thank Him for the favour He has done me by this imprisonment. My son and father, can there be a greater delight or sweetness, than in suffering for our good God? When were the saints at the height of their joy, but when they were suffering for their God and Saviour? This is the most secure and certain path that leads to God, since the cross should be our joy and delight. Let us, then, my father, seek the cross: let us desire the cross; let us embrace afflictions; and whenever we have none, woe to the Carmelite order, woe to us.
You tell me in your letter how the Nuncio has given orders, "That no more convents of our order should be founded, and that those already erected must be taken down, by the request of the father general." You also mention that the Nuncio is exceedingly angry against me, and considers me a troublesome woman, and of a roving disposition;2 that the world is in arms against me, and my sons, who hide themselves in the rocks of the mountains, and the most retired places, in order not to be found and taken. This is what I lament–what I feel–what grieves me, that for such a sinner and wicked nun as I am, my sons should endure so many persecutions and afflictions, and should be abandoned by all men; but not by God; for of this I am certain, He will not forsake us, nor abandon those who love Him so tenderly.
But in order that you, my son, and the rest of your brothers may rejoice, I will tell you something very consoling; but this must be in confidence between myself, your reverence, and Father Mariano; for I should be grieved if others knew it. You must know then, my father, how a certain nun3 of this house, being in prayer on the vigil of the feast of my Father St. Joseph, he appeared to her in company with the Blessed Virgin and her Son; and she noticed how they stood, asking for the reformation (of the order); and our Lord told her, "that many both in hell and on earth rejoiced greatly to see, as they supposed, the order dissolved; but that when the Nuncio commanded its dissolution, God confirmed it." He told her to have recourse to the king,4 who in everything would be to her and her sons as a father. Our Lady and St. Joseph said the same, and several other things not fit to be mentioned in a letter. She was also told that within twenty days I should be delivered from prison, God so willing. Let us then all rejoice, for from this day forward the reform will continue to advance more and more.
What your Reverence should do is, to continue in the house of Madame Maria de Mendoza till you hear again from me; and Father Mariano must go and present this letter to the king, and another to the duchess of Pastrana. I hope your Reverence will not leave the house, least you might be apprehended, for we shall soon see ourselves at liberty.
I am well and strong, thanks be to God. My companion is displeased. Recommend us to God, and say a mass of thanksgiving in honour of my Father St. Joseph. Do not write to me till I tell you. May God make you a holy and perfect Carmelite.
Father Mariano advises your Reverence and Father Jerome de la Madre de Dios, to consult in secret the Duke de Infantado.
TERESA DE JESUS.
Wednesday, 25th of March, 1579.
1 Spanish, "Por mi Christo."
2 "Llamandome muger inquieta, y andariega," &c.
3 The Saint no doubt alludes to herself.
4 King Philip II. of Spain.
The Saint gives his Lordship an account of the state of her soul. He was then her confessor at Toledo. Date, 1581.
JESUS. Oh! that I could make your Reverence understand the quiet and tranquillity which my soul now enjoys. She is now so certain she is to enjoy God, that He seems already to have given her the possession, though not the enjoyment of Him. It is as if some one had, by a legal deed, settled a great estate upon another, so that he should have possession of it after a certain period, and receive the rents; but till then, he was to enjoy only the reversion then made over to him.
But through the gratitude he feels for the donor, he does not wish to enjoy the estate now, because he thinks he does not deserve it, but only to serve Him, even though it were by much suffering. He sometimes even thinks this were but little, though his afflictions should last till the end of the world, provided he could be of service to the giver of this possession; for in truth, such a person is not, in this respect, subject to the miseries of the world, as he used to be formerly, because, though he endures more, it seems to be only outwardly; for the soul is as it were in a castle with sovereign power, and thus she does not lose her peace.
And yet this security does not exclude the great fear she has of offending God, and of removing everything which might prevent her from serving Him: it even increases her fear and care. But so unmindful is she of her own interest, that she seems in part to have lost her very being, so forgetful is she of herself. In everything she looks to God's glory, and how to accomplish His will the best, and glorify Him.
Besides what I have just mentioned, then again, as far as regards her body and health, I think she takes more care of it, and is less mortified in eating, neither has she such desires of doing penance, as she used to have. But in her opinion, all tends to this object, viz., to be able to serve God the more in other things; for she often offers Him, as an agreeable sacrifice, this care she takes of the body: often is she fatigued, and yet sometimes she tries herself in some mortification; but in her opinion she cannot do this without injury to her health; and the commands of her superiors are always before her. Self-love no doubt insinuates itself in this, and in her desires also about her health. But I think it would give me more pleasure, and I received more, when I was able to endure great mortifications; because if I suffered, then I was doing something and giving good example, and I was not troubled with the thought that I was not serving God in anything. Your Lordship well knows what is best to be done in this respect.
The "Imaginary Visions"2 have ceased, but the intellectual vision of the three Persons and of the Humanity, seems always to be present; this, in my opinion, much more sublime. Now I seem to understand that the visions I have had came from God, because they dispose the soul to the state in which she now is. And as she was so weak and so miserable, God went on conducting her as He thought necessary: I consider they are to be valued exceedingly, when they are from God.
The "Internal Speeches" have not gone, for when there is any necessary, our Lord gives me some advice: here in Palentia a great oversight would have been committed, though not sinful, had it not been for such advice.
The "Acts and Desires" do not seem to have so much power in me as formerly, because though they are great, yet that is so much greater which possesses me, viz., that the will of God may be done, and whatever conduces most to His glory; and as the soul knows well that His Majesty understands what is the most proper for this object, and as she takes no pleasure in her own interest, these "acts and desires" immediately cease, and I think have no power whatever. Hence proceeds the fear I sometimes have (though not as I used to have it, with pain and trouble), so that my soul is, as it were, stupefied, and I seem to be doing nothing, because I cannot do any penance. Desires of suffering and of martyrdom, and of seeing God, have no great power over me and in general I cannot accomplish them. It seems as if I had lived only to eat and to sleep, and to suffer no pain in anything; and even this troubles me, except that sometimes (as I have said) I fear it is a delusion; yet I cannot believe it, for as far as I can understand, no attachment to any creature, nor to all the glory of heaven, reigns with any power over me, except only to love my God. This is not diminished, nay, rather, in my opinion it is increased, as well as the desire that all should serve him.
Notwithstanding this, one thing astonishes me, viz., that now I feel so little those excessive and interior sentiments that used to afflict me, through beholding the loss of souls, and of thinking whether any offence against God had been committed, although I think this desire that God should not be offended is not lessened.
Your Lordship must observe, that I can do no more in whatever I either now have, or that is past; nor is it in my power to serve more, if I could, were I not so wicked; more I say, since if now I should earnestly endeavour to desire to die, I could not desire such a thing, nor perform the acts that I used to do; nor have I such sorrow for offences against God, nor likewise those great fears I had for so many years, when I thought I was deluded; hence, I now have no occasion to consult the learned, or to tell anything to any one. I only wish to satisfy myself whether I am going on well at present, and whether I can do anything better. I have spoken on this matter with some whom I consulted about other things, viz., Father Dominic (Bañez) and Maestro Medina, and some belonging to the Society of Jesus. I am resolved to agree to whatever your Lordship shall now say to me, on account of your Lordship's great authority: weigh your words well, for the love of God. I have lately been unable to know whether the souls of some relatives of mine who have died have gone to heaven; but of others, I have not lost the knowledge.
An interior peace, and the little strength which either pleasures or displeasures have to remove this presence (during the time it lasts) of the three Persons, and that without power to doubt of it, continue in such a manner, that I clearly seem to experience what St. John says, "That He will dwell in the soul," and this not only by grace, but that He will also make her perceive this presence, which brings so many good things as cannot be uttered, especially that there is no occasion to seek considerations for knowing that God is in the soul. This is almost general, except when she is oppressed by severe sickness: sometimes it seems as if God wished her to suffer without any internal consolation; but never, not even through any first motion, does this turn the will from desiring that God's will should not be accomplished in her. Her resignation to this will has such strength, that she desires neither death nor life, except for a short time, when she desires to see God; but the presence of these three Persons is immediately represented to her with such power, and thereby her grief for being at a distance from her Spouse is diminished, and a desire to live remains if such be His will, in order to serve Him the more, and that she may be instrumental in causing at least one soul to love Him the more, and praise Him through her means; and though this should be only for a very short time, she thinks it would be more profitable to her, than to enjoy eternal glory.
Your Lordship's unworthy Servant and Daughter,
TERESA DE JESUS.
1 St. Teresa, in the book of her Foundations, highly extols this great prelate, both for his learning and piety. When she consulted him as her confessor, he was a canon of the cathedral of Toledo. (See "Foundation of the Monastery of Soria.")
2 The Saint explains this kind of visions in her "Interior Castle."
This holy man was confessor to the Saint, and Rector of a College at Avila. He seems to have asked her for some advice respecting his office. Date 1578.
JESUS be with your Reverence.
It is a long time since I have been so mortified as I was to-day, with the letter I received from your Reverence. I am not yet so humble as to desire to be considered so proud, nor is your Reverence so anxious to show your humility, so much to my cost. I never felt so much inclined to tear your letter. I assure your Reverence, you know well how to mortify me and make me understand what I am: does your Reverence imagine, then, that I consider myself able to instruct others? God deliver me from such a thought! I do not wish to think of such a thing. Now I perceive I have committed a fault, though it may perhaps be out of a desire I have to see your Reverence very good: and from such a weakness may proceed the follies of my discourse with you, and also from the great respect I have for you, which makes me speak with freedom, without considering what I say. Afterwards, I had some scruple respecting certain things I said to you; and if I were not afraid, too, of being disobedient, I should not now comply with what your Reverence commands me, because I find great reluctance in doing so. May God accept my submission. Amen.
One of the great defects which I have, is judging of myself in these matters of prayer, and therefore your Reverence must not heed what I shall say, because God may give you another talent, different from that He gives to a weak woman like myself. Considering the favour bestowed on me by our Lord, of having Him actually present to me; and how, in addition to this I see, when many duties are to be performed by me, that neither persecutions nor labours can disturb me as much as these1 do; if any business comes which requires immediate despatch, I very commonly go to rest an hour or two, or even later, after midnight, in order that my soul may not afterwards be obliged to attend to any other thought save to Him only whom she possesses thus present. This has been very injurious to my health, and therefore it must be a temptation, though it seems to me the soul remains more at liberty, like one who has on his hands some business of great importance and urgency; and so he immediately settles anything else, that it may not hinder him from attending to that which he considers more necessary.
And so it is a great pleasure to me whenever I can leave anything to be done by the sisters, though it might in some degree be done better by myself; but should I not do it well, His Majesty supplies the deficiency. The less attention I give to business, the more advanced I find myself in my interior. Though I know this very clearly, yet I often neglect using care to be released from business, and doubtless, I receive some harm thereby. I see I might do more, and employ greater diligence in this respect, and thus do myself greater good.
What I say, however, must not be understood of weighty affairs, which cannot be neglected; and here perhaps, lies my mistake, for such are the duties of your Reverence, and it would not be proper to leave them to the management of another, in my opinion; but as I see your Reverence's health is injured by them, I wish you could have less to do. I am, however, excited to bless God, by seeing you take such an interest in matters relating to the welfare of the house, for I am not so weak as not to understand the great favour our Lord bestowed upon you in having giving you such a talent, and the great merit which may be gained thereby. It makes me somewhat envious, because I wish my superior also to have the like. Since God has given your Reverence to me as such, I wish you would take as much care of my soul as you do of the fountain. I am much pleased with your account of it, for it is so necessary in the monastery, that it deserves all your Reverence can do.
Nothing more remains for me to say. I assure you, I speak to you in all truth and sincerity, as if I were speaking to God. I know what whatever is done towards properly discharging the office of superior is so pleasing to God, that He gives in a short time what He would give to other superiors only after a long period. This I know as well by experience, as by what I have been saying. But as I see your Reverence is so exceedingly busy in general, what I have said to you came at once into my mind, and the more I reflect upon it, the more (as I have said) do I now see, that there is a difference between your Reverence and myself. I will correct myself by not mentioning my first thoughts, since it cost me so dear. Provided I can see you well, my temptation will cease. May our Lord dispose everything as He can and as I desire.
Your Reverence's Servant,
TERESA DE JESUS.
1 That is, her duties.
The Saint gives this great prelate some excellent advice, thanks him for some alms he had sent her, and recommends to him the establishment of a new house of Carmelites. Date, 1574.
JESUS. The grace of the Holy Spirit be ever with your Lordship.
I received very great pleasure on hearing of your safe arrival, and the good state of your Lordship's health; but your letter seemed to me too short for so long a journey and your Lordship does not tell me the reason why you did not let me know if you succeeded in the affair on which you went. It will be no new thing that your Lordship is not satisfied with yourself; but wonder not if the labour of the journey, which prevented you from having your hours regulated, has caused some tepidity in your soul. But you will be yourself again, when you resume your usual quiet. I have at present some little health, in comparison with the severe sickness I have lately had; and if I should complain as you do, you would consider your pains as nothing. The sickness I had during two months was so violent, that I felt it even in my interior, so as to make me think I had no existence. At present I am well as regards the interior, but as to the exterior, I still suffer my usual infirmities. I am treated well by the orders of your Lordship, and I pray God to reward you for it. The people have shown great kindness to me and some other religious, who have come very ill from Pastrana: the sickness was occasioned by the dampness of their house. They are now getting better; they are very devout souls, with whom your Lordship will be much pleased to converse, but principally with the prioress.
I had before heard of the death of the king of France.1 I am grieved at the thought of seeing so many evils which follow from it, and the souls which the devil will gain. I pray God to send a remedy; at least, if our prayers can be of any assistance, we do not forget to beseech His Majesty (in favour of them). I entreat Him to reward you also for all your care, and the many favours you have done our order. The father provincial (I mean the father visitor) is so far off, that I cannot by a letter transact this business with him, about which you spoke to me. It would be a good thing to build a house here for our fathers, if the devil does not prevent it, for this reason. The favour which you wish to do us will contribute not a little to this establishment, together with the circumstance of the visitors being confirmed without any limitation of time. I believe that for certain reasons, they have been confirmed with greater authority than they had formerly. They may now even found convents; so that I trust in our Lord He will prosper this business. Do not abandon it, I beseech you. I believe the father visitor will soon come near us; I will then write to him. They assure me he will come here. Your Lordship will do me the favour to speak to him, and tell him what you think of everything; you may speak to him with perfect freedom, for he is a truly good man, and he deserves to be treated in this candid way; and perhaps he may resolve to finish the affair, in consideration of you. I beg of you not to despair until you know what he intends doing. Mother prioress recommends herself to your Lordship's prayers. All our nuns have ever been careful, and are so still, to pray for you. Our sisters of Medina, and every one who wishes to confer a favour on me, do the same.
Our Father Rector's bad health afflicts me much. I pray God it may be better, and that He will bestow on you the grace and sanctity I desire for you. Amen. Please to inform the Father Rector how anxious we are to beg of our Lord to give him his health, and that I am well satisfied with Father Santander. But it is quite otherwise with the religious who are our neighbours; they have gone to law against us, because we have bought a house which suited our purpose, and which is near to theirs. I do not know how the matter will end.
Your Lordship's unworthy Servant,
TERESA DE JESUS.
1 Charles IX., who died in 1574. After the death of this monarch Protestantism began to gain ground in France, and it is to this evil no doubt that the Saint alludes.
Letter 2nd. The Saint congratulates this prelate on being made archbishop, and gives him advice and encouragement. She also mentions the different persecutions which she and her religious were suffering, and the obstacles that were raised to prevent the reform of the Order, &c. Date, 1578.
JESUS. The grace of the Holy Spirit be ever with your illustrious Lordship. Amen.
It is now more than two months since I received a letter from your Lordship. I should have answered it immediately, but the reason which obliged me to defer the answer was, that I waited till I saw if some calm would follow the great troubles which have agitated both our nuns and fathers, ever since the month of August; I was also desirous of giving your Lordship an account of all that passed, according to the command you gave me in your letter. But matters are getting worse and worse every day, as I shall inform your Lordship in the course of this letter. The only thing I now wish for is to be able to converse with your Lordship, as I cannot express in a letter the joy I felt by the letter which the Father Rector sent me this week from your Lordship, though it is more than three weeks since I learnt the news from yourself with more certainty; since then I have been informed from another quarter. I know not how your Lordship can imagine that such a thing can be kept secret. May His Divine Majesty grant it may tend to His greater honour and glory, and that it may be the means of making your Lordship advance more and more in sanctity, as indeed I think it will.
Be assured, my Lord, that a matter which is so strongly recommended to God, by souls who have no other object but that He may be served in whatever they request, will not fail to be heard. As regards myself, though I am so wicked, I do not forget to be very assiduous in praying for your Lordship, and your servants1 in all our houses do the same; here I daily find such souls, the piety of whom covers me with great confusion. It seems our Lord is pleased to choose them from those parts, in order to bring them to these houses, in which I know not who could have given them any knowledge of our monasteries or mode of living.
Hence, my Lord, you must take courage, and doubt not for a moment it is God's will. I have not the least doubt myself; nay, I am even sure that this has been ordered by God, and that His Majesty wishes you should now put in execution the good desires you have of serving Him. You have remained unoccupied too long, and our Lord stands in need of a virtuous prelate. As for us, we can do but little, being so poor and so base, if God does not raise up some one to defend us, though we ask of Him nothing else than His holy service; for malice is raised to such a height, and ambition and vanity are so much encouraged,2 even by those who ought to tread them under feet, that it, seems our Lord, powerful as He is, wishes to make use of His creatures in order to maintain virtue, which without them would not be strong enough to gain the victory; for those who should in reality be her defenders have forsaken her; and thus our Lord has chosen other persons, who He knew would be able to help Him.
I hope your Lordship will endeavour to employ yourself in this way, as I think you will; I pray that His Majesty will give you health, strength, and grace, that your Lordship may prosper in everything. The service we shall do your Lordship will be, continually to pray to God for you, that He may be pleased to give you a people desirous of the good of souls, in whom you may place trust. I am greatly consoled at knowing that the Society of Jesus takes so much interest in your Lordship's affairs that you can employ the fathers in any way you think best, since they are fit for everything.
I was very glad to hear how well the affair of the Marchioness of Elche succeeded. I was in great trouble about it, till I heard of its happy termination. God be praised for it. When our Lord sends us such a multitude of troubles together, He usually makes them serve for our greater good. As He knows we are exceedingly weak, and as He does all things for our welfare, He proportions our sufferings to our strength. I think the same will happen with regard to the storms raised up against us some time since. But if I did not know that both our fathers and sisters lived in the strict observance of their rule, I should sometimes fear that their enemies would accomplish the object they have been aiming at, viz., to ruin the commencement of the reform, which is supported by the most Blessed Virgin. The devil has used such artifices for this end, that it seems our Lord has given him leave to exert all his power in the affair.
Indeed, the stratagems and diligence which have been made use of to defame us, and especially Father Gracian and myself (I am the person against whom all their blows are directed), are so numerous, and the accusations against this good man have been so false, and the memorials which were presented against him to the king, as well as against the reform of the convents, were so scandalous, that to have seen them your Lordship would have wondered how any one could have invented such malice. But I am persuaded that we gained much by them, because the nuns felt as much joy as if these calumnies did relate to them. The virtue of Father Gracian has shone with such brightness under the trial, that I am quite astonished. What a great treasure must not God have hidden in that soul, for he prays especially for those who calumniate him, and he bears their calumnies with as much joy as St. Jerome! He cannot, however, endure the false charges which our enemies have brought against the nuns. The visits which he has made amongst them for two years have given him so great a knowledge of their piety, that he not only considered them as angels in his own mind, but even called them so.
But God was at length pleased that these people should be forced to unsay what they had charged us with. And as to what was said respecting Father Gracian, the Court ordered an inquiry to be made, and evidence to be brought forward, and thus the truth was discovered. They have also retracted many other false charges, by which we have plainly seen how many enemies we had at court, and also how great was the hatred by which they were animated. Your Lordship may be assured, that it was by this means the devil endeavoured to destroy all the good which is done by our houses.
But not to dwell on all that has been done against the poor nuns of the Monastery of the Incarnation, whose only crime was to have chosen me for their prioress, I must tell your Lordship that the whole city was astonished at what they have suffered, and do suffer still, and are likely to suffer for some time; for I do not know how all will end. The severity with which Father Tostado treated them was so extraordinary, that once he kept them for more than fifty days without allowing them to hear mass, or even see any one! This severity still continues. Many people said that the nuns were excommunicated; but all the theologians of Avila denied this, and with reason, because the excommunication, which did not then effect me, had been published only to prevent them from electing a stranger and they thought they could not incur this excommunication by choosing me, because they did not consider me a stranger, one who had been professed in their house, and who had lived so many years in it. And who in reality could hinder me now from returning there if I had a wish to do so? My dowry was paid to that house; the convent is not in a separate province; and the prioress, however has been chosen who had the less number of votes. The matter is in the hands of the council, and I know not how it will end.
I was much grieved to see so many troubles raised on my account; such great scandal given to the city, and so many souls filled with affliction, for the number of those who had been excommunicated was not less than fifty-four! The only consolation which was left me was the thought, that I had used every effort to prevent the nuns from electing me; and surely not without reason, for it would have been one of the greatest troubles to me, I assure your Lordship, to have seen myself there as prioress,–in a house, too, where I never had one hour's good health all the time I lived in it.
But though I have compassion on those souls whose heroic perfection has been made manifest, by the patience wherewith they have endured these persecutions: yet the affliction I now suffer, on account of Father Tostado having commanded, more than a month ago, two fathers who were their confessors to be imprisoned, is much more painful. They are both very perfect religious, and by their good example have edified the whole city during the five years they have lived in it. They it was who kept the house in the same state that I left it; and I can assure your lordship that one of them, called Brother John of the Cross, is considered by all to be a saint, and this opinion is not without a good foundation; in my judgment he is a great treasure. This holy man and his companion were sent to this monastery by the command of the apostolic visitor, who belonged to the Order of St. Dominic, and also by the present nuncio; they were also made subject to the Father Gracian, the visitor.
I do not know how this affair will end. My great trouble is, that they have been taken away without our knowing where they are. But we are afraid they are closely confined, and this makes me fearful lest some misfortune has happened. May our Lord send a remedy.
I hope your Lordship will pardon me if this letter is too long. I find a pleasure in acquainting your Lordship with all that has happened, in case Father Tostado should come into your neighbourhood. When the nuncio came here, he favoured this father so much, that he commanded Father Gracian not to make his visitation, though this command does not prevent him from being apostolic commissary (because the nuncio did nothing to make it appear he took away that power, nor was it, according to what he himself said, his intention to take it from him). This good father went to Alcalá, and after that to Pastrana, where he has lived in a grotto, suffering a thousand persecutions, as I have before told your Lordship; he does not exercise his power of apostolic commissary, for since that time he has lived as if he had been in reality suspended.
He earnestly desires never to exercise his power of making a visitation, and we desire it no less than he does, on account of the troubles which happen to him and us, unless our Lord would do us the favour of making a province for us in particular, it would not be for our good that he should be visitor. When he arrived at Alcalá, he wrote me word that he was resolved to obey Father Tostado, if he made the visitation, and he told us to do the same. But as he has not yet come into this neighbourhood, I believe our Lord will prevent his coming. All the fathers, however, say, that it is he who does everything, and that he employs all his power to be able to make the visitation. That it is, my Lord, that afflicts us extremely, and is the cause of all the complaints we now make to you. But I feel a great relief in giving your Lordship a history of these proceedings. I know, however, you must be tired with reading them; but your Lordship is not insensible to the obligation you lie under of protecting this Order; and how necessary is it that your Lordship should not only know the inconveniences attending a new foundation, but those also which I shall now mention; these will make another strange story.
As I cannot but make use of every possible means to prevent so good a work from miscarrying (for even the most learned men who are my confessors, do not advise me to the contrary), all our fathers are very angry with me; and they have sent such representations to the Father General, that it has been decreed in a general chapter, that by the command of our Father General, no religious of the reform shall henceforth leave their convent, and they have laid this command on me in particular, under pain of excommunication: I am allowed, however, to choose any convent I like to live in. It is very evident that this decree has been made on purpose to prevent any more new foundations: it is painful to see such a multitude of young women who beg to be received into our monasteries, and yet they cannot be received because our houses are so few, and we are forbidden to found any more.
Though the late nuncio ordered me to continue the foundations, and I have very strong "letters patent" from the apostolic visitor; nevertheless, since these disturbances have happened, I have resolved not to establish any houses until our father general or the Pope commands otherwise: for as this work has not been discontinued through my fault, I consider the opposition made against it as a favour from God, who thus frees me from a burthen, of which I already begin to be tired. I do not, however, mean to say, that if I could render some service to our Lord thereby, it would be a trouble to me: but what I say is, it would be so painful for me not to see your Lordship any more, that if it were but for this reason alone I was commanded to keep enclosure, I should be quite inconsolable. But even though the general chapter should put no obstacle in the way, I could not go, because the leave I obtained from our father general extended only to the kingdom of Castile, and hence it would be necessary to receive new letters patent. I am certain our father general would not grant them now; but it would be very easy to obtain them from the Pope, especially if his Holiness could see the document drawn up by the command of Father Gracian: this gives an account of our manner of living in these monasteries; of the life we lead, and of the great good which the religious do wherever they are established. It is said by persons of authority, that this document, of itself, is sufficient to canonize us all! I have not yet read it, because so many good things are said about myself. However, if this foundation is to be made, I am very anxious that leave should be obtained from our father general, with a request that we may be allowed to establish houses in Spain: my presence would not be necessary, for religious could easily be found very capable of doing this work, without my leaving the convent: they should be sent there as soon as the house was in a state to receive them. In order to gain this object, it would be well to represent to him, that to hinder these foundations, would be to deprive souls of a great good. If your Lordship is acquainted with the protector of our Order, who, I am told, is nephew to the Pope, he could easily persuade our general to give his consent. If your Lordship would be so good as to interest yourself in the matter, you would confer a great favour on our Order, and render considerable service to our Lord.
Because I am desirous of telling your Lordship everything that happens, it is necessary that I inform you of another difficulty, viz., that Father Tostado has already been received as vicar general in this province; hence you may judge what bad news this is, especially to me, who may perhaps fall into his hands; and I have reason to fear he will use all his power to prevent this undertaking. As regards Castile, we do not believe, as far as we can judge at present, that he has made a visitation there, because as he has exercised his duties without showing his commission, especially when he visited our monastery of the Incarnation (and this appeared very strange to every one), he was ordered to show his letters patent to the council, by a royal decree: after that he was unable to receive them back again, and I think he never will. We have also letters of exemption given us by the visitors apostolic, which certify that we cannot be visited, except by those whom our father general shall nominate, and they must belong to the reform. But as these commands cannot be observed where religious perfection has fallen to the ground, I hope your Lordship will please to inform us how this evil can be remedied, for your Lordship shall be sure to have good religious to assist you in your undertakings.
Father Julian d'Avila (who, I believe, is already on the way) sends his most humble respects to your Lordship. He is quite delighted to hear the good news about your Lordship: he was, however, already acquainted with it, when last I wrote to him. He is convinced that by your Lordship's elevation, you will be able to render good service to God and His church. Mary of St. Jerome, sub-prioress of this house, respectfully congratulates your Lordship. She says, that to serve your Lordship, she would willingly join the foundation, if such were the Divine will. May our Lord direct everything as He pleases, for His own greater glory. May he preserve your Lordship, and give you an increase of His holy love.
It is no wonder your Lordship cannot enjoy that recollection which you desire, on account of your new dignity. Our Lord will doubly repay you, as He is accustomed to reward those who leave all things for His sake. However, I wish your Lordship not to attend so much to exterior things, without devoting at least some small portion of your time to interior recollection; for in this consists our true interest.
I beg of you, for the love of our Lord, not to afflict me, by placing what you do on the address of the letters.3
Your Lordship's unworthy Servant and Subject,
TERESA DE JESUS.
From our House of St. Joseph's of Avila, the 16th day of January, 1578.
1 That is, the nuns.
2 "Tan canonizada," &c.
3 The bishop of Osma remarks, in his annotations on this letter, that before the edict of Philip II. it was the custom to put on the address of letters the titles and qualities of the persons to whom they were written. This the Saint could not endure, as the praises of the archbishop wounded her humility. "No me atormente con estos sobrescritos, por amor pe nuestro Señor."
Letter 1st. The letters which St. Teresa wrote to her brother are very interesting and instructive. The date of this is about 1561, and it seems to be the first she had written to him for some time. He was then living in the West Indies. She tells us in the "Book of the Foundations" that he lived there for thirty-four years. When he sent her some money, she was then engaged in founding the Convent of St. Joseph at Avila, and was reduced almost to the last farthing. But God came to her assistance.
JESUS. May the Holy Ghost ever dwell in your heart, and reward you for the care you have had in coming so quickly to our relief. I trust in God you will gain great merit by so charitable an act, for it is certain you bestow your charities just when they are wanted; and all those to whom you sent the money stood so much in need of it, that it has been a great consolation to me. As for a poor nun like myself, who considers it an honour to wear a patched habit, I believe God inspired you to send me so great a sum. What I received from Juan Pedro de Espinosa and Varron (for such I think was the name of the other merchant)–was quite enough for my necessities for a long time.
As I informed you a long time ago, I have spent the money in a matter I could not help undertaking, for several reasons, but chiefly for this, because God had given so many strong inspirations to commence the work. I dare not trust things of this nature in a letter; I can only tell you that learned and holy people assure me I ought not to be timid, but that I must do all I possibly can for this undertaking, viz. to found a monastery,1 in which there are to be thirteen religious, and no more, she will be bound to live in strict enclosure, and can never therefore go out. They will never be able to see any one, except with their veil down; their chief duty being to devote themselves to prayer and mortification, as I have told you before at greater length: I will give you more information when Antonio Moran departs.
Madame Guiomar,2 who writes this letter for you, is of great service to me. She is the widow of Francis d'Avila, who belonged to the family of Solralejo; I don't know if you remember this family. It is nine years since her husband died; he was a very rich man; she now enjoys his property, besides the money she has inherited from her own family. Although she was left a widow at the age of twenty-five; yet she refused to marry again, and has given herself entirely to God. She is a very pious person. It is now more than four years since we have contracted so close a friendship, that I love her as if she were my own sister. But though she assisted me in the "Foundation," by giving me a good part of her income, she cannot now relieve me, because just at present she has no money. With regard to the purchase of the house, I must do this with ready money, by the Divine assistance. I have already received (though the monastery has not yet begun) the dowry of two young ladies. By the help of this money, I have secretly purchased the house, though I have not money enough to remodel it for a convent. But I have great confidence in God's assistance, knowing that it is His will the thing should be done. I had engaged the workman, though it may have seemed very foolish to do so. But His Majesty took care of us all, and moved you to come to our assistance. What surprises me the more is, that I was just in want of the forty crowns which you sent. I think that St. Joseph (who is to be the patron of the house) has assisted me by your means: I am sure he will repay you, though the monastery is very poor and small; it has a good prospect, and I think we shall have room enough.
Some of the fathers have gone to Rome for the Bulls; for though the house will belong to the Order we shall be under obedience to the bishop. I trust in our Lord, that all things will prosper for His greater glory, if we should accomplish the undertaking (as I think we certainly shall), because those who are to enter the house are chosen souls, capable of being very great examples of humility, penance, and prayer. I beg of you to recommend the matter to God. I hope, by the help of His Grace, everything will be finished before Antonio Moran goes away. He came here, and I received great comfort from seeing him: he seems to be a man one can depend upon, and to possess good judgment. He gave me every particular about you. I think that the greatest favour our Lord could bestow on me was to make me understand from what he told me, that you were convinced of the vanity of the world, and had made a resolution to retire from it altogether, and live in repose and quiet. If you do so, I think you will be walking in the road to heaven. This was what I wanted most to know, for till then I had been rather uneasy. Glory be to him who doth all things. May He give you grace to advance more and more in His service; for since the reward will be without bounds, we ought not to make any delay in endeavouring to serve our Lord, but daily advance (however little this may be) with such fervour, that it may appear we are always at war, until we gain the victory: we must not rest, nor be negligent till then.
All those with whom you sent the money for me have been honest men, but Antonio Moran has excelled them all, both in selling the gold at a greater price and without any expense, and also in having taken the trouble to come here from Madrid to bring it, to the prejudice of his health–for he was very unwell on the journey, though he is now better. I see that he is truly and sincerely attached to you. He has with great care brought Varron's money also. Roderigo came with him too, and has likewise acquitted himself well of his commission. I will give him a letter for you, if he should depart before Moran, who has shown me the letter you wrote to him. You may be assured, that the great care you have taken in assisting me, is to my mind not only the effect of your goodness, but must have been inspired by God himself.
My sister Mary3 sent me this letter yesterday to be forwarded to you. She tells me she will write to you again as soon as she has received the rest of the money you sent her. She received the first sum in good time. She is a very good woman, but full of troubles. Should Juan de Ovalle go to law against her, her children will be ruined. The matter, however, is not so great as one would imagine, though it was certainly wrong to sell the property and destroy it. Martin de Guzman, however, has his reasons, and God forgive him: the Court has decided in his favour, against all right. I cannot endure, that what my father sold (God rest his soul), should now be demanded back again. My sister Mary would come very badly off if they resumed the lawsuit. God preserve me from such interest, which pays no regard to relationship. But such a thing is so common in this country, that it would be a wonder to see a father and son, or brother and brother, agree together; hence, I do not wonder at the conduct of Juan de Ovalle; I rather think he has acted tolerably well, seeing that for my sake he did not go on with the lawsuit. He has a good heart, but in this case he is not to be trusted; and therefore, when you send him the thousand reals you must make him sign a deed, by which he will be obliged, when he receives the said sum, to give five hundred ducats to my sister Mary on the day when he shall first recommence the lawsuit.
The houses of Juan de Centura are not yet sold, but Martin de Guzman has already received three hundred thousand maravedés4 for them, which sum it is only proper should be given to Juan de Ovalle; and if you would send him the thousand crowns, he would then be able to live here, for just now he is in great want of them; but should the money not come, he will have no means of coming here, and his affairs will not be arranged for a long time.
My sister Jane5 has married well. I assure you she is a very good woman, and very generous; she has the soul of an angel, thanks be to God. I am the worst of all, whom you would hardly know to be your sister, because I have degenerated so much. I know not why people love me to such a degree; this I say in all sincerity. My sister has had many troubles, but she has borne them with great patience. If you can send her anything without injury to yourself, do so as soon as possible, even though it be little at a time.
You will see by this letter that the money has been delivered as you ordered. Toribia and her husband are dead; and we distributed the money among their children, who are poor: this has given them great assistance. We have had all the masses said which you wished; I even think some had been said before the money came. They were offered for the good intentions you named, which pleased me much, and edified me too. I sought out the best priest I could to say them. In the midst of all this business, I am stopping at the house of Madame Guiomar: I found great comfort in being among persons who so frequently spoke of you. I will tell you the occasion which procured me this happiness. As a daughter of this lady's, who is a nun in our monastery of the Incarnation, was allowed to go and see her mother, the provincial ordered me to accompany her. Here I enjoy more liberty in everything I wish, than I did when I was at my sister's house, because we speak of nothing but God, and are very recollected. I shall stay here till the father provincial shall order me elsewhere. I wish he would allow me to stop for some time, for here I am better able to manage the business I spoke to you about.
But let us now speak of my dear sister Jane:6 though I name her last, she does not hold the last place in my heart, for I assure you I pray to God for her with as much affection as I do for you, and I love her as much as yourself. I thank her a thousand times for the favour she has done me. All I can do for her is often to recommend her and her little boy to God. I have recommended him particularly to that holy friar Peter of Alcantara, who promised to pray for him: he is that religious of whom I spoke to you before. I have also requested the Theatin7 fathers, and several others, to pray for him, and whose prayers I hope God will hear. May His Majesty be pleased to make him better than his parents: I do not mean that you are not good, but I wish him to be something more. Pray always inform me of the love and contentment in which you both live, for I receive great pleasure therefrom.
I have already told you that I will send you a copy of the "Executory Letters," which people tell me cannot be better. I will take every care that you shall receive them by Antonio Moran. But if by any misfortune they should be lost, or anything happen to him, so that he could not deliver them, I will send you some others, till I hear you have received them safe into your own hands. If they have not been sent sooner, it is owing to the caprice of an individual whose name I do not wish to mention. You will also receive some relics which I send you; they are enclosed in a case, which has not cost much. I thank my sister a thousand times for the beautiful image she has given me. Had I received it at the time I wore gold, I should very likely have kept it, for it is exceedingly pretty. I beg of God to keep you both in health for many years. This wish comes in at the right time, for to-morrow is the eve of the year 1562.
Having been so long engaged with Antonio Moran, I was obliged to commence writing when it was very late: had not this been the case, I should have written a longer letter. But as he intends setting off to-morrow, I will keep the rest of the news till my brother Gerónimo de Cepeda goes away, when I will send a letter by him. But it is no matter, that I have written in such haste. Always read my letters. I have taken great care that the ink should be good. I have, however, written this letter in such a hurry, and so late, as I have told you, that I had no time to read it over. My health is better than it used to be. I pray God to grant you such health of soul and body, as I desire you may have. Amen. I have not time now to write to Señor Hernanda Ahumada, nor to Pedro de Ahumada; but I soon will. I wish to tell you that some persons who wish me well, and who know the particulars of my undertaking, consider it a miracle, that you sent the money just when I wanted it. I hope in God that when I want any more, He will move your heart to assist me, even should you be unwilling yourself.
Your very loving Sister,
DOÑA TERESA DE AHUMADA.8
1 See the history of this monastery in the Saint's "Life," chap. xxxiii, xxxv. &c.
2 This devout and charitable lady was of the greatest assistance to the Saint in the foundation of St. Joseph's monastery.
3 Doña Maria de Cepeda. She was married to Don Martin de Guzman.
4 An ancient Spanish coin.
5 Juana de Ahumada.
6 This was another sister of the Saint.
7 The Saint means the Jesuits, who in her time were often erroneously called Theatins.
8 The name of the Saint's mother was Beatrice Ahumada. She was her father's second wife.
Letter 2nd. The date of this letter is about the year 1577. It is not the second letter in chronological order. It was written from Toledo.
JESUS be with you.
Serna1 gives me so little time, that I cannot write so long a letter as I could wish; and yet, when I am writing to you, I know not how to finish: but as Serna is not always at hand, he must give me a little more time. When I write to Francis, I beg you would never read his letters, for I fear he is somewhat inclined to melancholy, and he feels a difficulty in telling me of it. Perhaps God gives him these scruples in order to deliver him from other dangers. I hope, however, to give him a remedy, and I find he is well disposed to receive it, for he believes all I tell him.
I am quite certain I sent the manuscript, though I did wrong in not telling you of it beforehand. I had given it to one of our sisters to transcribe it, and when I wanted it she could not find it. There is no means of your having another, till we send to Seville for a copy.
I believe I sent another letter to you by the way of Madrid; however, in case it should be lost, I must repeat in this letter what I said in that, though I dislike being troubled with this affair. I must tell you then, in the first place, that the house of Hernan Alverez de Peralta–where you lodge–has a room in a bad condition, and it is likely to be dangerous; so take care! In the second place, I beg you would send me the little box with all the papers that belong to me: they were put together in bundles, as far as I can recollect: take care the box be sewed up well. If Madame Quiteria should give the packet to Serna, the messenger, she may put it in the box, and then it will come safe. Tell her to send it. Do not forget also to put in my seal, for I do not like to seal my letters with a figure of death; rather I wish to seal them with a figure of Him2 who I earnestly wish was engraven on my heart, as it was on the heart of St. Ignatius. Let no one open the box but yourself (for I believe the paper on prayer is in it); take care if you see anything else there not to mention it to any one, for I do not give you leave, neither is it proper I should; and although you might think you were thus doing a service to God, yet there are several reasons which ought to oblige you to keep it secret; and this must be sufficient for you. If I thought you said anything to any one, I should take good care not to let you know anything for the future.
The nuncio has requested me to send him a copy of the "letters patent" which I use in founding our houses. He wants to know how many there are already founded, and in what places. He also desires me to send him the number of religious, whence they have come, their age, and how many of them can be prioresses. All these papers are in the box: indeed, I must have everything in it. People tell me, that the nuncio wishes to know all these things, in order to make a new province. But I am afraid he is desirous our religious should go and reform other convents, as he often wished to have done before; this, however, should not be for our good. I beg you will acquaint the sub-prioress with the nuncio's wish, and tell her to send me the names of all those who have made their profession in the house, also the age of all those who are there now, and the year of their reception and profession. She must write all this in a book, and sign her name at the end.
But now I remember, I am prioress of that house3 myself: as I can sign the paper myself, it is unnecessary for her to do it; she need only tell me what I have already mentioned; and it does not signify whether the writing is in her own hand or not, for I must copy it. It is unnecessary for the sisters to know anything of the matter. Be sure you send me everything, and take care the papers do not get wet. Don't forget to send the key.
The book I spoke to you about is the "Meditations on the Lord's Prayer."4 There you will find many things proper to direct you in the prayer you make use of, though not at such length as in the other work. I think what I say you will find in the petition, "Thy kingdom come." Read it over again, at least the Lord's Prayer; perhaps you will find something that will satisfy you.
Before I forget, how came you to make such a promise,5 without telling me about it? A fine obedience this! Your resolution has given me some uneasiness, though it has somewhat pleased me; but it seems to me dangerous. Take advice about the matter, because from a venial sin it might become a mortal one, by your having made such a promise. I will likewise ask my confessor about it, for he is a very learned man. Your promise seems to me foolish, because what I promised was with other additions; but this I should certainly not have presumed to promise, for I think even the Apostles fell into venial sins. Our Lady alone was preserved from them. I really believe that God will accept your intention; yet I think it would be much better to change your promise into something else: this may be done by getting a dispensation, if you should not have one already. Do it speedily: the jubilee will be just the time. It is so easy to fall into venial sin, that without our observing it we may commit it. God deliver us from it; but I trust He will not impute this to our fault. He knows well our nature. In my opinion, it is necessary to apply a remedy immediately, and that no promise of this nature be made by you for the future, for it is dangerous to do so. You might sometimes, without any inconvenience, speak on the subject of your prayer with your confessors, who are near at hand; they can give you the best advice on everything, and nothing is lost.
Do not be troubled about your having purchased the farm at Serna;6 it is a temptation from the devil, who tries to prevent you from being grateful to God for having thereby bestowed a very great favour upon you. Be assured that what you have done is for the best in many respects, for you have provided for your children something better than an estate, viz., honour. Every one who hears of it considers it a great happiness. Do you imagine that in collecting rents there is no trouble? None in continually sending executions?7 Consider this to be a temptation. Do not fall into it again; but rather praise God for having given you the farm. Do not think that when you have a great deal of time you must apply more to prayer. This is a mistake: for time well spent in providing a maintenance for our children does not exclude prayer. In one instant, God often gives more than He does in a long period, for His works are not confined to times and seasons.
After the holydays are over, get some one immediately to examine your deeds, and put them in the order they ought to be. What you have spent on Serna is well spent, and when summer comes you will feel great delight in sometimes going there. Jacob did not cease to be a saint for minding his flocks; nor Abraham, nor St. Joachim: when we try to fly from trouble everything wearies us: so it does me, and therefore God is pleased that I should have business enough to occupy me. On these matters speak with Francisco Salcedo,8 for in these temporal matters I give him my place.
It is a great favour from God, that what gives rest to others tires you. But you must not on this account give up your business; for we must serve God not as we wish, but as He wishes. Certain profits may, I think, be excused, and therefore I am glad in some degree that you leave this kind of gains to God, for in these worldly matters we must be content to lose something, than to be too liberal in giving;–seeing God has given you enough to live on, you can give something to those who are in want, though not too much. I do not call that trafficking which you intend to do at Serna, for it is very proper; but I mean other ways of gain. But I have already told you to follow the opinion of Francisco Salcedo in all these matters, and then you will not be troubled with these scruples. Always remember me most kindly to him, and every one else you think proper. I wish I had time to write to Pedro de Ahumada, in order to get a letter from him, for I enjoy his letters exceedingly.
Tell Teresa9 she need not fear I should have more love for another than I have for her. Let her distribute the pictures, but not meddle with that which I intend for myself; tell her to give some of them to her brothers. I have a great desire to see her. What you wrote to me about at Seville caused great devotion in me. I received some of your letters here, and our sisters were much pleased on hearing them read in recreation-time; I also was pleased, for I imagine you would rather cease to live than not to be good-humored; but as you are with holy persons, everything is proper. I believe our sisters here are holy too: every moment they make me blush.
Yesterday we celebrated the great Feast of the Holy Name of Jesus. God reward you for your presents. I know not what to send you for the many favours you bestow upon me, except these verses,10 which I have composed by the command of my confessor in order to amuse the nuns. For several evenings I have been with them, and I knew not how to divert them except by these verses. They might have a pleasant air, if little Frank knew how to sing them. Have I not greatly improved? Notwithstanding, our Lord has bestowed great favours on me during these days.
The favours you have received astonish me. May He be blessed for ever. I know it is a good thing to desire devotion as you do. But it is one thing to desire, and another to ask it. But I believe it is the best to leave, as you do, all things in the will of God, and to commit your cause into His hands. He knows what is best for us. But always endeavour to walk along the way I have marked out for you: remember that it is of more consequence than you imagine.
It will not be amiss, when you sometimes awake with these holy affections, to sit up a little in your bed, provided, however, you always take the repose necessary for your head; otherwise, though you may not perceive it, you will at last be unable to make use of prayer. Take care not to expose yourself too much to cold, for it does not suit your colic. I know not why you desire these terrors and fears, since God conducts you by the way of love. Once those were necessary. Think not it is always the devil that tries to prevent us from praying, it is a mercy of God that sometimes we are prevented from using prayer; nay, I will even say that this is almost as great a favour as when He gives us much prayer: there are many reasons in proof of this, but now I have no time to mention them. The prayer God gives you is without comparison much higher than thinking on hell. It does not depend upon you to give the preference to one or the other: you cannot help following that which God gives you, because such is His will.
The answers11 of some of our sisters made me laugh. Others are extraordinary, and they have given me some light about the meaning of the words; for do not think that I understand them. I only mentioned the circumstance casually to you: I will tell you my opinion on the subject, please God, when I see you. The answer of Francisco de Salcedo pleased me much. His humility is very admirable, for God conducts him in such a manner by fear, that perhaps he did not like to speak of such things in the same way as we do. We must accommodate ourselves to souls as we find them. I tell you he is a saint; but God does not guide him in the same way He does you. In a word, He conducts him as a strong man, but us as weak souls. He answered well for one of his disposition.
I have read your letter over again. I do not mean you should rise in the night, but only sit up in your bed. This seems to me sufficient, since it is important to be able to take your rest. On no account then rise, though you may feel great fervour; and if you sleep more, do not make yourself uneasy on that account. If you should hear what Father Peter of Alcantara used to say on this point,12 let it not terrify you, even though this fervour come upon you when you remain awake.
Your letters do not tire me, but comfort me exceedingly; and so I should feel great pleasure in writing to you oftener, but I cannot do so, as my afflictions are so troublesome; even this very night I have been prevented from attending to prayer. This gives me no scruples; still it is a misery to have no leisure. May God send us some, that we may always spend it in His service. Amen.
This is a dreadful place13 for those who do not eat meat, and yet I was thinking that I have not been in such good health for these many years, as I am now. I observe what all the others do, and this is a great comfort to me.
This is the 2nd of January.
Your unworthy Servant and Sister,
TERESA DE JESUS.
P.S.–I thought you would have sent us some of your verses; as for mine, they have neither head nor feet, and yet the nuns sing them. I now remember some which I once composed, when I was absorbed in prayer. They seemed to give a sweet repose to me after I had composed them. They were (I know not whether exactly) as follows; hence you see I am desirous of giving you some recreation:–
1.
O hermosura que excedeis,
A todas las hermosuras!
Sin herir, dolor haceis;
Y sin dolor, deshaceis
Con amor de las creaturas.2.
O ñudo, que ansi juntais
Dos cosas tan desiguales!
No sé porque os desatais:
Pues atado, fuerza dais
A tener por bien los males.3.
Quien no tiene sér, juntais
Con el sér que no se acaba:
Sin acabar, acabais;
Sin tener que amar, amais:
Engrandeceis nuestra nada.14
I do not remember any more. O! the wit of a foundress! I tell you I must have been very clever when I made these lines! God forgive you, for it is you who made me spend my time; and yet these stanzas may soften your heart and excite some devotion in it. Do not speak of them to any one. Madame Guiomar and myself were together at the time; give my kind regards to her.
1 This is the individual's name who brought the letter from the Saint's brother.
2 Our blessed Lord.
3 At Avila, where her brother was then residing.
4 These are printed with her other works, and have been translated into English.
5 To abstain from venial sins.
6 The Bishop of Osma mentions that this was an estate about a league from Avila.
7 These words we must suppose the brother addresses to the Saint.
8 This was the name of a very pious gentleman, who was given to prayer. The Saint used to call him the "holy cavalier"–el caballero santo.
9 A cousin of the Saint.
10 They are called in Spanish "villancicos." They come at the end of the letter.
11 To enable the reader to understand this part of the letter, it is necessary to mention, that one day the Saint heard a voice in the interior of her soul, saying "Buscate en mi"–Seek yourself in me. She mentioned these words to her brother Lorenzo, who was then at Avila. The bishop, Alvaro de Mendoza, heard of the secret, and ordered the words to be made the subject of a spiritual recreation, and each of the nuns was enjoined to write down what seemed to her to be the meaning. Four other persons also gave an explanation of them, viz., St. John of the Cross, the Ven. John of Avila, Francisco de Salcedo, and her own brother. (See Carta V. Spanish ed vol. i. p. 28.)
12 He said he used to take only three hours' sleep.
13 Toledo.
14 Not being a poet, I dare not venture to translate these verses into English. In Appendix No. V. I have given Woodhead's translation, such as it is.
The Saint teaches this great prelate a method of prayer. Palafox says, "that he considers this letter to be the most spiritual of all the Saint's letters, as well as the most important for every one, especially for bishops." Date, 1581. Carta VIII. Spanish ed. vol. i.
JESUS. Most Reverend Father of my Soul.
One of the greatest favours for which I feel myself indebted to our Lord is, that His Majesty has given me a desire to be obedient, for in this virtue I experience great pleasure and consolation, being a duty which our Lord has recommended to us more than any other.
Your Lordship commanded me the other day, to recommend you to God: I am careful in doing so, and your Lordship's command has increased this solicitude. I have done so, not considering my own littleness, but because it is a matter imposed on me by you; and with this belief I trust in the goodness of your Lordship, that you will receive with a willing mind what I may think proper to represent to your Lordship: accept my will, since it proceeds from obedience.
Representing, then, to our Lord the favours which He has shown you (which I know), in having bestowed upon you humility, charity, and a seal for souls, and for the Divine honour; and being aware also of this your desire, I asked our Lord for an increase of all virtues and perfections, that so you might become as perfect as the dignity requires, in which our Lord has placed you. It was made known to me, that your Lordship failed in what was principally required for these virtues; and being wanting in the most important, which is the foundation, the building soon falls, because it is not firm. You are deficient in prayer, with a burning lamp, which is the light of faith, and in perseverance in prayer with courage: thus you break the bond of union which is the unction of the Holy Spirit, and through want of this arises all that dryness and disunion which the soul experiences.
It is necessary to bear patiently the importunity of a multitude of thoughts and imaginations, and the violence of natural motions, both as well in the soul by the dryness and disunion she feels, as in the body, for want of that subjection which it ought to yield to the spirit. And though we may think these are no imperfections in us, yet when God opens the eyes of the soul, as He is accustomed to do in prayer, these imperfections then clearly appear.
That which was shown me respecting the order your Lordship is to observe in prayer, is this. First, make the sign of the cross; accuse yourself of all the faults committed since your last confession; strip yourself of all things, as if you were to die that hour; have a true sorrow for your sins, and recite the psalm "Miserere," as a penance for them. After this you may say, "I come to Thee, O Lord! to learn in Thy school, and not to teach. I will speak with thy Majesty, though I am dust and ashes, and a miserable worm of the earth." Offer yourself at the same time to God, as a perpetual sacrifice and holocaust, representing before the eyes of your understanding Jesus Christ crucified, on whom with tranquillity and affection of soul, ponder and consider part by part.
Consider, in the first place, the divine nature of the Eternal Word, of the Father united with the human nature, which of itself had no being till God gave it one. Consider also the ineffable love and profound humility with which God annihilated Himself, man becoming God, and God becoming man. Consider that magnificence and bounty with which He exercised His power, by manifesting Himself to men, and making them partakers of His glory, His power, and His greatness.
And if this consideration shall excite in your soul the admiration it is accustomed to produce, dwell upon it, and contemplate a sublimity so low, and a lowliness so sublime.
Behold His head crowned with thorns, and then consider the dulness and blindness of our understanding. Beg of our Lord that He would be pleased to open the eyes of the soul, and enlighten our understanding with the light of faith, that so we may with humility learn who God is, and what we are; and that by this humble knowledge, we may be able to observe His commandments and counsels, and do in all things His will. Behold also His hands nailed, and consider His liberality and our poverty, by comparing His gifts with ours.
View His feet nailed, considering the diligence with which He seeks us, and the sloth with which we endeavour to seek Him. Cast your eyes on that side opened with a lance, which shows us His heart, and the intense love wherewith He hath loved us, when He was pleased to become our harbour and refuge, that so by this gate we might enter the ark, when the deluge of our temptations and tribulations shall come. Beg of Him, that as He was pleased to have His side opened in testimony of the love He bore us, so He would command ours also to be opened, that we might make our necessities known, and obtain a remedy for them.
Your Lordship should approach to prayer with submission and humility, and a readiness to walk along the path by which God may conduct you, relying with security on His Majesty. Listen attentively to the lessons He shall read to you. Sometimes He turns away from you, and at other times He comes before you, either by shutting the gate and leaving you outside, or taking you by the hand, and leading you into His chamber. Everything should be received with an equality of mind: and when He shall reprove you, you must acknowledge His right and just judgment by humbling yourself.
When again He shall console you, you should consider yourself unworthy of consolation, and rather esteem His bounty whose nature it is to manifest itself to men, and to make them partakers of His power and goodness. A great injury is done to God by doubting of His liberality in conferring favours, since He is desirous it should shine forth more brightly in manifesting His omnipotence, than in showing the power of His justice. And if to deny His power in revenging the injuries committed against Him, would be a great blasphemy, it would be worse to deny it in that wherein He is most desirous of manifesting it–viz., in bestowing favours. But if we are not willing to subject our understanding, it is certain that we wish to teach God in prayer, rather than be taught by Him, which is the object and design of prayer; whereas to do the former, would be to go against this object. In acknowledging yourself to be dust and ashes, your Lordship should notice the qualities of dust and ashes, which of their own nature incline to the earth. But when the wind raises the dust, it would be against its own nature not to rise: and when raised, it ascends as high as the wind carries and sustains it; but when the wind ceases, the dust falls to its place. Just so is it with the soul, which being like the dust and ashes, necessarily has the qualities of that to which it is compared. Hence in prayer, the soul must rest in the knowledge of herself; and when the sweet breathing of the Holy Spirit shall lift her up, and place her in the heart of God, and there sustain her, discovering to her His goodness, and manifesting His power, then let her learn with thanksgiving to enjoy such a favour, since He admits her to His very interior, and presses her to His breast as a favoured spouse, in whom He Himself, as her spouse, takes delight.
It would be great rudeness and incivility for the spouse of a King (who chose her from a mean family), not to make her appearance in His palace on the day he wished her to do so, as Queen Vashti did: this made the King angry, as the Scripture mentions. Now our Lord is accustomed to be angry with those souls who shun His presence, His Majesty having declared, "that His delight is to be with the children of men." (Proverbs viii. 31.) Hence if all men shunned Him, they would deprive God of His delight, according to the words above,–even though this should be done under the plea of humility, which however, would be an indiscretion, and bad manners and a kind of contempt, in not receiving from His hand what He gives us. It would also be a want of judgment in one who, standing in need of something for the support of his life, refuses to have it when it is given him.
I said likewise, that we must be like a worm of the earth. Its nature is, to have its breast low on the ground, subject to its Creator and to all men, so that though people tread on it, or the birds peck at it, it does not lift itself up. By treading on it is meant, when at the time of prayer the flesh rebels against the spirit, and with a thousand kind of delusions and deceits represents–that it will do more good in other employments, such as relieving the necessities of our neighbour, studying in order to preach, and to govern those who are intrusted to us. To these suggestions I may answer, that one's own necessity is the first and the greatest obligation, and that perfect charity begins from oneself. Remember also, that a pastor, in order to discharge his office well, ought to take his standing in the highest place–whence he may view all his flock, and see if any wild beasts attack it: now this high place is prayer.
I spoke moreover of a worm of the earth, because though the fowls of heaven peck at it, it does not stir from the earth, nor lose the obedience and subjection it owes to its Creator–of remaining in the same place He put it. A man must also firmly keep the post God has given him, which is that of prayer, though the fowls–that is, the devils–may peck at him, and molest him with vain thoughts and imaginations, which at that moment the devil brings in, carrying away our thoughts, and scattering them here and there, while the heart goes after them. To bear patiently these troubles and temptations, is no small advantage of prayer. This is to offer oneself as a holocaust, by consuming the whole sacrifice in the fire of temptation, without allowing anything to escape.
To remain in prayer without obtaining any advantage is not lost time, but a season of great gain, because then we labour without interest, and only for the glory of God. And though at first it may seem as if we laboured in vain, it is not so; but it is like what happens to sons who work on their father's estate, and who, though at night they receive not wages for the day's work, yet at the end of the year they receive everything.
This is very like the prayer in the Garden, in which our Lord Jesus Christ requested–that the bitterness and difficulty He experienced in overcoming His human nature might be removed. He did not ask that His pains might be removed, but only the dislike with which He suffered them; and what He asked for the inferior part of man was, that the strength of the Spirit might be given to the flesh, that so its weakness might be strengthened. He was told that it was not expedient, but that He must drink the chalice–that is, overcome the cowardice and weakness of the flesh. And so we may understand that as He was truly God, so He was truly man, since even He felt those pains which other men did.
He that approaches to prayer, must needs be a man of labour, and must never grow weary d