"3. Judging by the revelations made to her, this woman, even though she may be deceived in something, is at least not herself a deceiver, because she tells all the good and the bad so simply, and with so great a wish to be correct, that no doubt can be made as to her good intention; and the greater the reason for trying spirits of this kind, because there are persons in our day who are deceivers with the appearance of piety, the more necessary it is to defend those who, with the appearance, have also the reality, of piety. For it is a strange thing to see how lax and worldly people delight in seeing those discredited who have an appearance of goodness. G.o.d complained of old, by the Prophet Ezekiel, ch. xiii., of those false prophets who made the just to mourn and who flattered sinners, saying: "Maerere fecisti cor justi mendaciter, quem Ego non contristavi: et comfortastis ma.n.u.s impii." In a certain sense this may be said of those who frighten souls who are going on by the way of prayer and perfection, telling them that this way is singular and full of danger, that many who went by it have fallen into delusions, and that the safest way is that which is plain and common, travelled by all.
"4. Words of this kind, clearly, sadden the hearts of those who would observe the counsels of perfection in continual prayer, so far as it is possible for them, and in much fasting, watching, and disciplines; and, on the other hand, the lax and the wicked take courage and lose the fear of G.o.d, because they consider the way on which they are travelling as the safer: and this is their delusion,--they call that a plain and safe road which is the absence of the knowledge and consideration of the dangers and precipices amidst which we are all of us journeying in this world. Nevertheless, there is no other security than that which lies in our knowing our daily enemies, and in humbly imploring the compa.s.sion of G.o.d, if we would not be their prisoners.
Besides, there are souls whom G.o.d, in a way, constrains to enter on the way of perfection, and who, if they relaxed in their fervour, could not keep a middle course, but would immediately fall into the other extreme of sins, and for souls of this kind it is of the utmost necessity that they should watch and pray without ceasing; and, in short, there is n.o.body whom lukewarmness does not injure. Let every man examine his own conscience, and he will find this to be the truth.
"5. I firmly believe that if G.o.d for a time bears with the lukewarm, it is owing to the prayers of the fervent, who are continually crying, "et ne nos inducas in tentationem." I have said this, not for the purpose of honouring those whom we see walking in the way of contemplation; for it is another extreme into which the world falls, and a covert persecution of goodness, to p.r.o.nounce those holy forthwith who have the appearance of it.
For that would be to furnish them with motives for vain-glory, and would do little honour to goodness; on the contrary, it would expose it to great risks, because, when they fall who have been objects of praise, the honour of goodness suffers more than if those people had not been so esteemed. And so I look upon this exaggeration of their holiness who are still living in the world to be a temptation of Satan. That we should have a good opinion of the servants of G.o.d is most just, but let us consider them always as people in danger, however good they may be, and that their goodness is not so evident that we can be sure of it even now.
"6. Considering myself that what I have said is true, I have always proceeded cautiously in the examination of this account of the prayer and life of this nun, and no one has been more incredulous than myself as to her visions and revelations,--not so, however as to her goodness and her good desires, for herein I have had great experience of her truthfulness, her obedience, mortification, patience, and charity towards her persecutors, and of her other virtues, which any one who will converse with her will discern; and this is what may be regarded as a more certain proof of her real love of G.o.d than these visions and revelations.
I do not, however, undervalue her visions, revelations, and ecstasies; on the contrary, I suspect them to be the work of G.o.d, as they have been in others who were Saints. But in this case it is always safer to be afraid and wary; for if she is confident about them, Satan will take occasion to interfere, and that which was once, perhaps, the work of G.o.d, may be changed into something else, and that will be the devil"s.
"7. I am of opinion that this book is not to be shown to every one, but only to men of learning, experience, and Christian discretion. It perfectly answers the purpose for which it was written, namely, that the nun should give an account of the state of her soul to those who had the charge of it, in order that she might not fall into delusions. Of one thing I am very sure, so far as it is possible for a man to be,--she is not a deceiver; she deserves, therefore, for her sincerity, that all should be favourable to her in her good purposes and good works.
For within the last thirteen years she has, I believe, founded a dozen monasteries of Barefooted Carmelite nuns, the austerity and perfection of which are exceeded by none other; of which they who have been visitors of them, as the Dominican Provincial, master in theology, [24] Fra Pedro Fernandez, the master Fra Hernando del Castillo, and many others, speak highly. This is what I think, at present, concerning the censure of this book, submitting my judgment herein to that of Holy Church our mother, and her ministers.
"Given in the College of St. Gregory, Valladolid, on the sixth day of July, 1575.
"Fra Domingo Banes."
The book remained in the keeping of the Inquisition, and the Saint never saw it again. But she heard of it from the Archbishop of Toledo, Cardinal Quiroga, President of the Supreme Court of the Inquisition, when she applied to him for license to found a monastery in Madrid. Jerome of the Mother of G.o.d was with her; and heard the Cardinal"s reply. His Eminence said he was glad to see her; that a book of hers had been in the Holy Office for some years, and had been rigorously examined; that he had read it himself, and regarded it as containing sound and wholesome doctrine. He would grant the license, and do whatever he could for the Saint. When she heard this, she wished to present a pet.i.tion to the Inquisition for the rest.i.tution of her book; but Gratian thought it better to apply to the Duke of Alba for the copy which he had, and which the Inquisitors had allowed him to retain and read. The Duke gave his book to Fra Jerome, who had copies of it made for the use of the monasteries both of men and women. [25]
Anne of Jesus, in 1586, founding a monastery of her Order in Madrid,--the Saint had died in 1582,--made inquiries about the book, and applied to the Inquisition for it, for she was resolved to publish the writings of her spiritual mother. The Inquisitors made no difficulty, and consented to the publication. In this she was seconded by the Empress Maria, daughter of Charles V., and widow of Maximilian II., who had obtained one of the copies which Fra Jerome of the Mother of G.o.d had ordered to be made.
Fra Nicholas Doria, then Provincial, asked Fra Luis de Leon, the Augustinian, to edit the book, who consented. He was allowed to compare the copy furnished him with the original in the keeping of the Inquisition; but his edition has not been considered accurate, notwithstanding the facilities given him, and his great reverence for the Saint. It was published in Salamanca, A.D. 1588.
With the Life of the Saint, Fra Luis de Leon received certain papers in the handwriting of the Saint, which he published as an additional chapter. Whether he printed all he received, or merely made extracts, may be doubtful, but anyhow that chapter is singularly incomplete. Don Vicente de la Fuente, from whose edition (Madrid, 1861, 1862) this translation has been made, omitted the additional chapter of Fra Luis de Leon, contrary to the practice of his predecessors. But he has done more, for he has traced the paragraphs of that chapter to their sources, and has given us now a collection of papers which form almost another Life of the Saint, to which he has given their old name of Relations, [26] the name which the Saint herself had given them. [27] Some of them are usually printed among the Saint"s letters, and portions of some of the others are found in the Lives of the Saint written by Ribera and Yepes, and in the Chronicle of the Order; the rest was published for the first time by Don Vicente: the arrangement of the whole is due to him.
The Relations are ten in the Spanish edition, and eleven in the translation. The last, the eleventh, has. .h.i.therto been left among the letters, and Don Vicente, seemingly not without some hesitation, so left it; but as it is of the like nature with the Relations, it has now been added to them.
The original text, in the handwriting of the Saint, is preserved in the Escurial, not in the library, but among the relics of the Church. Don Vicente examined it at his leisure, and afterwards found in the National Library in Madrid an authentic and exact transcript of it, made by order of Ferdinand VI. His edition is, therefore, far better than any of its predecessors; but it is possible that even now there may still remain some verbal errors for future editors to correct. The most conscientious diligence is not a safeguard against mistakes. F. Bouix says that in ch. x.x.xiv. -- 12, the reading of the original differs from that of the printed editions; yet Don Vicente takes no notice of it, and retains the common reading. It is impossible to believe that F. Bouix has stated as a fact that which is not. Again, in ch. x.x.xix. -- 29, the printed editions have after the words, "Thou art Mine, and I am thine," "I am in the habit . . . . sincerity;"
but Don Vicente omits them. This may have been an oversight, for in general he points out in his notes all the discrepancies between the printed editions and the original text.
A new translation of the Life of St. Teresa seems called for now, because the original text has been collated since the previous translations were made, and also because those translations are exceedingly scarce. The first is believed to be this--it is a small quarto:
"The Lyf of the Mother Teresa of Jesus, Foundresse of the Monasteries of the Discalced or Bare-footed Carmelite Nunnes and Fryers of the First Rule.
"Written by herself at the commaundement of her ghostly father, and now translated into English out of Spanish. By W.M., of the Society of Jesus.
"Imprinted in Antwerp by Henry Jaye. Anno MDCXI."
Some thirty years afterwards, Sir Tobias Matthew, S.J., dissatisfied, as he says, with the former translation, published another, with the following t.i.tle; the volume is a small octavo in form:
"The Flaming Hart, or the Life of the glorious St. Teresa, Foundresse of the Reformation of the Order of the All-Immaculate Virgin Mother, our B. Lady of Mount Carmel.
"This History of her Life was written by the Saint in Spanish, and is newly translated into English in the year of our Lord G.o.d 1642.
"Aut mori aut pati: Either to dye or else to suffer."--Chap. xl.
"Antwerpe, printed by Joannes Meursius. Anno MDCXLII."
The next translation was made by Abraham Woodhead, and published in 1671, without the name of the translator, or of the printer, or of the place of publication. It is in quarto, and bears the following t.i.tle:
"The Life of the Holy Mother St. Teresa, Foundress of the Reformation of the Discalced Carmelites according to the Primitive Rule. Printed in the year MDCLXXI."
It is not said that the translation was made from the Spanish, and there are grounds for thinking it to have been made from the Italian. Ch. x.x.xii. is broken off at the end of -- 10; and ch. x.x.xiii., therefore, is ch. x.x.xvii. That which is there omitted has been thrown into the Book of the Foundations, which, in the translation of Mr. Woodhead, begins with -- 11 of ch. x.x.xii. of the Life, as it also does in the Italian translation. It is due, however, to Mr. Woodhead to say that he has printed five of the Relations separately, not as letters, but as what they really are, and with that designation.
The last translation is that of the Very Reverend John Dalton, Canon of Northampton, which is now, though twice published, almost as scarce as its predecessors. The t.i.tle is:
"The Life of St. Teresa, written by herself, and translated from the Spanish by the Rev. John Dalton. London, MDCCCLI."
Septuagesima, 1870.
1. Fr. Anton. a St. Joseph, in his note on letter 16, but letter 41, vol. iv. ed. Doblado.
2. Reforma de los Descalcos. lib. i. ch. vii. -- 3.
3. Ch. iii. -- 2.
4. Ch. iii. -- 9.
5. Ch. i. -- 3.
6. Ch. xxiii. -- 2.
7. Ch. xxiii. -- 8.
8. Id. -- 12.
9. Ch. xxiv. -- 1.
10. Id. -- 4.
11. Ch. xxix. -- 4.
12. Ch. x.x.xiii. -- 6.
13. The Saint held him in great reverence, and in one of her letters--lett. 355, but lett. 100, vol. ii. ed. Doblado--calls him a founder of her Order, because of the great services he had rendered her, and told her nuns of Seville that they need not be veiled in his presence, though they must be so in the presence of everybody else, and even the friars of the Reform.
14. See Life, ch. xxix. -- 6.
15. Rel. vii. -- 9.
16. Reforma de los Descalcos, lib. ii. c. xxviii. -- 6.
17. Introduccion al libro de la Vida, vol. i. p. 3.
18. Jerome Gratian, Lucidario, c. iv.
19. Life, ch. x.x.xvi. -- 15.
20. The Saint says of herself, Rel. vii. -- 18, that "she took the greatest pains not to submit the state of her soul to any one who she thought would believe that these things came from G.o.d, for she was instantly afraid that the devil would deceive them both."
21. Rel. vii. -- 16.