MODERN SAINTS
AND
-Serfrante of
HOLY
Saints antr Serbante of 5folr.
THE LIVES
OF
S. JANE FRANCES DE CHANTAl,
ST. ROSE OF YITERBO,
AND
B. MARY OF OIGNIES.
" Gaude Maria Virgo, cunctas hsereses sola interemisti in
universe mundo." Antiph. Ecdesice.
VOL. II.
LONDON :
RICHARDSON AND SON, 172, FLEET STREET;
9, CAPEL STREET, DUBLIN; AND DERBY.
.. M.DCCC.LI1.
1
We hereby approve and sanction the Series
of Lives of the Canonized and Beatified Saints,
the Servants of God declared Venerable, and
others commonly reputed to have died in the
odour of sanctity, now in course of publication
by the Congregation of the Oratory of St. Philip
Neri, and we cordially recommend it to the
Faithful, as calculated to promote the glory
of God and of His Saints, the increase of de
votion, and the spread of our holy Religion
Given at Westminster, the Feast of the
Nativity of our B. Lady, A.D. 1851.
HEBEtMtlt LIMAItV.
TO
THE NUNS OF ENGLAND,
WHO SHIELD THEIR COUNTRY BY THEIR PRAYERS,
AND BY THEIR MEEK AUSTERITIES
MAKE REPARATION FOR ITS SINS ;
AND TO
THE SISTERS OF MERCY,
WHOSE CHARITY IS THEIR INCLOSURE,
WHILE FOR THE LOVE OF THEIR HEAVENLY SPOUSE
IN HIS POOR AND SUFFERING MEMBERS
THEY DENY THEMSELVES
THE PEACE AND PROTECTION OF THE CLOISTER.
Daughters of Mary! in retreats obscure,
Lost to man s thought and eye, amid the trees
And unfrequented fields, on bended knees
Sueing for England s pardon, lives so pure
Mingle in heaven and God s approval share
With that uncloistered love, whose willing feet
Are borne through jeering crowd and gazing street
To scenes of lonely want and pining care.
For you the holy past is now unfurled,
That with its bright examples you may feed
The spirit of devotion. While the world
Honours your goodness with its hatred, you,
Still to your high and calm vocation true,
May win fresh light and strength from what you read.
F. W. FABER.
ST. WILFRID S,
FEAST OF OUR LADY OF REDEMPTION,
M.DCCC.XLVII.
PREFACE.
The translation of the Life of St. Rose
of Viterbo was offered to the editors of
this series by a friend in Italy ; and when
it was accepted, the editors believed it to
be a translation of the Italian Racconti
della Vita, de Prodigi, e del Culto di
Santa Rosa Viterbese, by Bernardino
Mencarini. When the MS. arrived, it
was found to be taken from another
Italian Life, less full upon the cultus
of the saint, but with a more pleasing
and simple narrative of her life, which
the editors were glad to accept in lieu of
Mencarini s antiquarian work, notwith
standing the disadvantage of having no
original to correct the translation by.
The portion published is confined to the
biography of the Saint, and comprises
only the first and part of the second book
of the original. The rest of the work,
like MencarinFs, is merely a catalogue of
PREFACE.
miracles, and a history of the cultus of
the Saint.
The Life of the Blessed Mary of
Oignies is translated from the Latin life,
in the Bollandists, by a priest in the
diocese of Southwark. The author of
the Life was the pious Cardinal Jacques
de Vitriaco, a canon regular of Vitry,
and afterwards bishop of Aeon, in Pales
tine, and from thence translated to the
See of Jerusalem. He died at Rome in
1244. The Life was selected for transla
tion in consequence of the very beautiful
abridgment of it by Alban Butler (ap.
June 23). Butler calls her St. Mary,
but Papebroke simply styles her Blessed,
though in his history of her cultus, and
the three translations of her body, he
mentions that she is repeatedly called
Saint in Flemish Calendars.
With regard to the enquiries of several
kind correspondents, we would inform
those whose manuscripts we have in
hand that the non-appearance of these
lives in the series does not by any means
imply that the translations have been re
jected for want of fidelity, or any other
PREFACE.
cause. Many circumstances, over which
the editors themselves have no controul,
help in determining the order of publica
tion. Some lives are not long enough for
a volume, and lives which would fittingly
accompany them are not yet translated ;
or translations have been received from
religious orders on the condition of their
speedy publication ; or translators abroad
have not returned the originals, and so
there is a difficulty in seeing certain
translations through the press; or there
is matter in the life itself which suggests
the propriety of further consideration
and delay; or there is a strongly ex
pressed wish on the part of several sub
scribers for particular lives; or certain
lives are deferred in order somewhat to
vary the series. It is impossible to satisfy
all our friends, especially since subscribers
wished the issue to be reduced from six
to four volumes in the year. Some wish
to have more eminent and well-known
saints ; others ask for lives of servants of
God, whose processes are under considera
tion, as they can find the lives of the
great saints elsewhere. We must ask
Sll PREFACE.
them all to consider the extent of the
undertaking, and not to think we are
wantonly disregarding their suggestions,
because we cannot always follow them.
We give them all consideration, and
where we cannot comply with them, we
value them as expressions of interest and
sympathy.
The editors would feel greatly indebted
to any friends who would offer to trans
late from the Spanish or Portuguese, and
to any one who could lend them a copy
of Da Ponte s Life of Maria d Escobar, or
find a translator for it.
Some complaint has been made of the
thinness of some of the volumes, which
were to contain on an average 400 pages.
Thirty-three volumes have now come out,
including the three volumes of Benedict
XIV. on Heroic Virtue, and it will be
found that the volumes average 410
pages each, exclusive of the prefatory
matter.
Persons who are kind enough to trans
late lives for the series are requested to
communicate with the editors before they
commence the translation, as it has hap-
PREFACE. Xlll
pened in more than one instance that
there have been duplicate translations of
the same life. And as in one case some
progress was made in the translation of a
life which had been condemned by the
Congregation of the Index, it has been
thought well to subjoin a list of those
lives which have been thus censured.
LIVES OF THE SAINTS AND OTHER REPUTED HOLY
PERSONS PUT ON THE INDEX OF PROHIBITED BOOKS.
1. Bagatta Gio. Bonifazio, Vita della Ven. Orsola Benin-
casa. Deer. 19. Septemb. 1679.
2. Baillet Adrian. Les Vies des Saints. Tome 1. Deer. 4,
Martii. 1079.
3. Tome 2, contenant les mois de May, Juin,
Juillet et Aoust. Deer. 15, Jan. 1714.
4, De Brion M. Pabbe. La Vie de la tres sublime con
templative Soeur Marie de Sainte Tkerese, Carmelite
de Bordeaux. Deer. 2, Sept. 1727.
5. Burlamacchi Nicolao. Vita di D. Armando Giovanni
le Bouthillier di Ranse, raccolta da quella, che ha
scritta in lingua Francese 1 Abbate di Marsollier.
Donee corrigatur. Deer. 7, Feb. 1718.
G. Ciammaricone Filippo. Historia Sagra di S. Veneranda
Parasceve Cittadina di Sezza. Nisi corrigatur epislola
ad Academicos Setinos Deer. 4 Martii 1709.
7. Falcone Niccolo Carminio. L intera Storia della fami-
glia, vita, miracoli, traslazioni, e culto del plorioso
Martire S. Gennaro Vescovo di Benevento- Deer. 7,
Februarii. 1718.
8. Franco Fernandez (Bias.) Vida della Venerable Sierva
di Dios Maria de Jesus natural de Villa-Robledo.
Deer. 15, Januarii. 1714.
9. Gentili Guiseppe. Vita della Madre Rosa Maria Serio
di S. Antonio Priora del Monastero di S. Giuseppe di
Fusano. Donee corrigatur. Deer, 7, Oclob. 1746.
XJV PREFACE.
10. Giorgi Francesc Antonio. Vita di S. Pietro Celestino.
Parte 1 e 2. Deer. 29, Mali. 1690.
11. Gisolfo Pietro, Prodigio di mature Virtu nella Vita di
Niccola di Fusco fanciullo di tre anni, e mesi. Deer.
15, Januarii 1684.
12. Guadagnini Gio. Battista. Vita di Arnaldo da Brescia.
In Pavia, 1790. Deer. 2, August, 1790.
13. Gualdi Abbate. Vita di D. Olimpia Maldachiai. Deer.
21, Martii. 1668.
14. The Lives of the Saints collected from authentic re
cords of Church History, with a full account of the
other festivals throughout the year, &c. Deer. 14,
Januarii. 1737.
15. De Lorea Antonio. Epitome de la prodigiosa Vida,
virtudes, y admirables escritos de la Venerable Mad re
Hipolita de Jesus y Rocaberti. Deer. l,Decemb. 1687.
16. Di S. Lorenzo Francesco. Compendio della Vita mira-
colosa del Santi Giovanni de Matha, e Felice Valesio,
conuna brevissima dichiaratione delle Sacre Indul-
genze. Deer. 10, Aprilis. 1666.
17. Maggio Francesco Maria. Compendioso ragguaglio
della vita, morte, e Monisterj della Madre D. Orsola
Benincasa. Deer. 19, Junii. 1674.
18. Vita della Madre Orsola Benincasa. Deer
19, Septemb. 1679.
19. II Piccolo Bollandista, o atti, e vite de Santi di ciascun
giorno. Deer. 19, Januarii. 1824.
20. Pignoni Pasquino. Compendio della vita, e miracoli
del B. Andrea Avellino. Donee corrigalur. Deer. 22,
Januarii. 1642.
21. Di Poggio Francesco. Vita della Madre Suor Cherubina
dell Agnus Dei. Deer. 13, Martii. 1679.
22. Rocaberti Hipolita de Jesus. Admirable Vida, do-
trina, que escrivio de su mano por mandado de sus
Prelados e Confessores. Libro primero, segundo, ter-
cero, y quarto. Deer. 1, Decembris. 1687, e t 10, Sep-
tembris 1688.
23. De Salazar D. Francisco Lobon. Historia del famoso
Predicador Fray Gerundio de Campazas, alias Zotes.
Deer. 1, Septembris. 1760.
24. Scaramelli P. Gio. Battista. Vita di Suor Maria Croci-
fissa Satellico, Monaca Francescana nel Monastero di
Monte Nuovo. Deer. S. Rit. Congr. 3, Octobris. 1769.
PREFACE. XV
Permittitur tamen editio emendata Roma 1819. Typis
Vincentii Poggioli. Deer. S. Kit. Congr. 13, Aprilis, 1820.
25. De Somraa Agatio. Vie du Pape Pie V., escrite en
Italien, et raise en Francois par M. F. Deer. 19,Junii.
1674.
26. Tableau historique des principaux traits de la Vie du
bienheureux Jean Soanen Eveque de Senez. Deer. 5,
Junii. 1741.
27. Tornamira e Gotho Pietro Antonio. Vita e morte del
P. D. Girolamo Arminio di Napoli, detto comune-
mente il Flagello de Demonii. Deer. 14, Aprilis. 1682.
28. Vie de Monsieur de la Noe-Menard Prestre du Diocese
de Nantes, avec PHistoire de son culte, et les rela
tions des miraclez operez a son tombeau. Deer. 20.
Junii. 1736.
29. De Vidaillan. M. A. Vie de Gregoire VII. 10731085.
Deer. 27, Augusti. 1838.
30. Vita S. RusinEe, seu liosaiuo Filiaa Austeri Romanorum
Regis. Deer. 4, Junii 1661.
31. Vita di Donna Olimpia Maldachini Panfili Principessa
di S. Martino: sine annotatione nominis auctoris,et loci,
Deer. 5, Decemb. 1791.
The London Oratory,
Feast of St. Antony of Padua.
1852.
CONTENTS.
CHAPTER PAGE
I. Of the Faith of our blessed mother - - - 3
II. Of her hope . . 10
III. Of her love of God 14
IV. Her love of God continued - - - - 22
V. Of her love of her neighbour - - - - 28
VI. The same subject continued - - - - 38
VII. Of her patient charity in bearing with her
neighbour 46
VIII. How she practised the four cardinal virtues - 56
IX. Of her piety and zeal in the divine worship - 62
X. Her devotion to the Blessed Sacrament at Mass,
and at Communion 68
XL Of her devotion to and confidence in the
Blessed Virgin 74
XII. Of her devotion to her guardian angel and to
the saints 82
XIII. Of her love for poverty 86
XIV. Of her love for her neighbour - 92
XV. Of her love for obedience - - - - 100
XVI. Of her love for purity - - 109
XVII. Of her love for humility - - -112
XVIII. Of her love for humility, continued - 119
XIX. Of the sweetness and humility of her govern
ment 127
XX. How she despised every thing which savoured
of worldly vanity -136
XXI. Of her love for regular observance - 144
XXII. Of her sweet conversation and exactness in
silence - - 151
XV111 CONTENTS.
CHAPTER PAGE
XXIII. Begins to treat of the" interior of our blessed
Mother, and, first, of the honour and obedi
ence which she paid to her director - - 158
XXIV. Of her ways of prayer - - - -164
XXV. Of her ways of prayer continued - - -168
XXVI. Of her interior trials - 176
XXVII. Of her temptations 181
XXVIII. Of the supernatural and extraordinary favours
and graces which our blessed Mother received 1 90
XXIX. Of her abandonment to God and His Divine
Providence 194
XXX. Of her enlightenment and solidity in the direc
tion of souls -._.-. 201
XXXI. Her advice and maxims, especially on prayer 208
THE LIFE OF S. ROSE OF VITERBO.
BOOK I.
I. Origin of the monastery now called S. Rose,
and the miraculous birth of the saint - - 221
II. From her infancy this virgin showed wonder
ful tokens of holiness - - -, -226
III. In her childhood little birds take refuge in her
bosom - - - 227
IV. How from her youth she learns to despise the
world, to follow Christ 229
V. How she was gifted by God with spiritual and
personal graces. - - - - - -231
VI. Of her virginity, and the graces bestowed upon
her by the Holy Spirit 232
VII. Of the many virtues she possessed - - -234
VIII. Of the supernatural gifts she received from God 235
IX. She confines herself to a small chamber in the
house 237
X. Of her fastings aud severe mortifications - 239
XI. Her illness, and visions of heaven and hell - 240
XII. How, during her illness, she fell into a trance 242
XIII. In spirit she sees the Christian army in Syria,
and prays for it - 244
CONTENTS.
XIV. Her illness increases, the Blessed Virgin appears
to her ---.-... 246
XV. How she received her habit by a miracle - 250
XVI. Of the many people who went to see and hear
S. Rose, and how her father s anger was thus
excited 252
XVII. Her vision of Christ crucified - - - -254
XVIII. Her vision of Christ glorified - - -257
XIX. Of her disciples, and how she taught them - 259
XX. Of the wisdom contained in her doctrine and
sermons 260
XXI. Whilst preaching she was miraculously lifted up
in the air 263
XXII. S. Rose disputes with and confounds the heretics 264
XXIII. She is accused before the judge as a seducer of
the people ... ... 265
XXIV. How she was sent out ofViterbo by order of the
Judge 267
XXV. How after a frightful journey, they arrive at
Soriano ....... 269
XXVI. S. Rose converts ;some of the Emperor s
followers 272
XXVII. An angel appears to, and consoles her - - 272
XXVIII. She goes to Vitorchiano to convert the people,
and there disputes with a magician - - 273
XXIX. S. Rose quits Vitorchiano, preaches in other
places, then returns to Viterbo ... 275
XXX. Pope Innocent the Fourth orders a juridical
enquiry to be made into St. Rose s sanctity - 277
XXXI. How an Oratory was raised under the name of
St. Rose, and what followed - 278
XXXII. St. Rose shuts herself up in her little cell, where
she ends her life 280
BOOK II.
The History continued, containing the miracles wrought
by St. Rose while living ; her holy death ; the miraculous
translation of her body ; and the miracles performed by
her intercession after her death.
I. At three years old S- Rose raises her aunt to
life 283
XX CONTENTS.
CHAPTER PAGE
II. How when S. Rose was carrying bread to the
poor, it was miraculously turned into roses 287
III. How a bird was stolen from Rose s mother, and
the miracles attending its recovery - - 289
IV. The miraculous mending of a broken jug - 290
V. How S. Rose, whilst preaching, was struck by a
heretic, and how her prophecy concerning
him was fulfilled 292
VI. Amongst other miracles she restores a blind
man to sight 293
VII. How she foretells the death of the Emperor
Frederic .... - - 295
VIII. S. Rose restores a blind woman s sight - - 297
IX. S. Rose enters the burning flames and escapes
unhurt - - - - 299
X. S. Rose s prophecy on being denied entrance
into S. Mary s monastery - - - - 302
XL S. Rose s death and burial - - - - 304
XII. S. Rose appears to Pope Alexander the Fourth
after her death - - 306
XIII. Of the translation of S. Rose s body, and the
declaration of her sanctity ... - 306
THE LIFE OF THE BLESSED MARY OF OIGNIES.
Of the great sanctity of many women in the
diocese of Liege - 315
I. The early history of Mary of Oignies - 328
Her marriage - - 329
Of the conversion of her husband and their
domestic life - 330
Of the contempt and scorn with which they were
treated - 332
Of Mary s compunction of heart - - - 333
II. Her great innocence of life - - - 5 - -336
Her spirit of penance - 338
Her fasting - - 340
III. Her assiduity in prayer, and its efficacy in
driving away the devil - - 343
CONTENTS. XXI
CHAPTER PAGK
IV. Her watehings, her dress, and the labours
which she underwent - - 353
Of her manner of dress - 35~
Of her manual labour - - 359
Of her exterior modesty and sweetness of con
versation - 361
BOOK II.
1. Of Mary s fear of God and love of poverty - 36!)
II. Of her piety and zeal in works of mercy - 377
III. Of the spirit of fortitude with which she was
armed - 402
Of the spirit of good counsel with which she
was endued 406
IV. Of the spirit of understanding which Mary pos
sessed for the contemplation of divine things,
and her knowledge of things future and
absent - 413
Of the spirit of wisdom which made her to taste
the sweetness of God s love on the Festivals
of Christ and His saints - - - -41!)
V. Her arrival at Oignies, where she died - - 427
Her pious and careful preparation for death - 429
Her last illness - 437
Mary s holy death 443
PART III
THE LIFE
S. JANE FRANCES DE CHANTAL.
TRANSLATED FROM THE FRENCH OF THE REV. MOTHER DE
CHAUGV, HER MECK AND SECRETARY.
PART III.
CHAPTER I.
OF THE FAITH OF OUR BLESSED MOTHER.
HAVING heard from a great, learned, and pious
Cardinal, that faith is the foundation of the spi
ritual house, hope its walls, and charity the roof,
we purpose commencing the recital of the virtues
of our Blessed Mother by the solidity of her faith,
inasmuch as it will be easier to build the edifice
afterwards. Shall we inquire into the faith of
her ancestors, paternal as well as maternal, who
supported religion with their swords, their labours,
and their fortunes ? Some of them even lost their
life rather than deviate ever so little from the
faith or its support, and our Blessed Mother daily
returned thanks to God that every one of her
family, as far as she knew, were true Catholics.
Now, we have shown above that God had truly
4 S. JAXE FRANCES DE CHANTAL,
infused the sacred gift into the soul of our Blessed
Mother from her tender infancy. Like little lambs
who have such a natural dread and an irreconcile-
able antipathy to wolves, that they begin to cry
and run away on seeing their skin ; so this faithful
and amiable sheep of the sacred flock of S. Peter,
before she could even walk by herself, would
cry most bitterly in the arms of her nurse, and
hide her face if any heretic, who were then very
numerous in France, wished to caress her. One
day, one of the greatest noblemen in the kingdom,
came to M, Fre"miot s, to speak on some business
connected with the state ; after their business
had finished, their conversation turned to matters
of controversy, on which they both grew very
warm. This nobleman had not been long a
Huguenot ; he said, that what pleased him the
most in the reformed religion, was, that the real
presence of our Lord was denied in the Blessed
Sacrament ; our Blessed Mother, who was then
between four and five, escaping from her gover
ness, who was endeavouring to amuse her in a
corner of the room where these gentlemen were
arguing, ran up to this great nobleman, and
said to him, " My Lord, we must believe that
Jesus Christ is in the Blessed Sacrament, because
He has said it ; for if you do not believe what He
has said, you make Him a liar." This nobleman
was extremely touched by the words of this child,
and reasoned with her for a long time ; she made
such replies as astonished those who were present.
This nobleman offered her some bon-bons, but the
little darling would not even touch them, but
S. JANE FIIAXCES DE CHANTAL. 5
taking them in her pinafore, ran and threw them
into the fire. " Look ! my Lord, this is the way
heretics will burn in the eternal fire of hell, be
cause they do not believe what our Lord has
said."
It seemed as if this future spouse of our
Saviour had undertaken the conversion of this
nobleman, for, contrary to her custom, instead of
fleeing away frightened from the sight of a
heretic, she stopped to reason with him, and said
to him, among other things, " If you had contra
dicted the king, my papa, the president, would have
you hanged (she knew not that gentlemen were so
far honoured as to be beheaded;) you have now
contradicted our Lord very often, and those two
great presidents, (pointing to a picture of S. Peter
and S. Paul,) will have you hanged." When she
had grown up, as we have said above, she preferred
to lose the good graces of her brother-in-law,
the Baron d Effran, rather than marry a heretic,
and she protested that she would rather spend
her life in an obscure prison than in a house
belonging to an enemy of the faith ; and from
her very childhood she had such lively faith, that
she even dived into hearts and discerned the
believer and the misbeliever. How often has she
told us of her sufferings in seeing the monasteries
and churches which the heretics had destroyed,
burnt, and profaned. She told us once, that
when she heard that versicle of the Prophet
Jeremiah chanted, " Vice Sion lugent" she called
to mind her sufferings on seeing the monas
teries and churches whence were banished the
6 S. JANE FRANCES DE CIIANTAL.
exercise of religion, and which was deserted
by all. This Blessed Mother composed a canticle
on these words of Jeremiah, and was wont to say,
" If I could have sung this canticle when I was
young, I should have sung it daily." When, after
her marriage she went to reside in the country,
and on becoming a widow, she ordered those of
her servants who had the best voice, to learn
the chant of the Credo, to assist in singing it
more solemnly at the parochial mass, in which
she took very great pleasure ; and afterwards,
when a religious, she occasionally sang it at re
creation. She paid a special devotion to the holy
martyrs, because they had shed their blood for the
faith, and to the saints of the first ages, because
they had defended that holy faith by their wri
tings and their labours, so that it became quite
a proverb among us on the festivals of these
great saints of the first centuries, to say, " It
is one of our Mother s saints."
She was not satisfied with hearing these Lives
read in the refectory, and speaking of them at re
creation, but she had the book occasionally taken
to her room to read it again in private, and
in the latter years of her life she purchased the
Lives of the Saints in two volumes, and marked
the Lives of those great saints and first followers
of the Church, which she read with great devo
tion. She had an especial devotion to S. Spiri-
dion, who had captivated the reason of a subtle
philosopher with the creed. She knew the hymn
of S. Thomas by heart, "Adoro te devote," and
often repeated it. She taught it to some of our
S. JANE FRANCES DE CHAXTAL. 7
sisters, and told them that she always repeated
the following verse two or three times :
Credo quidquid dixit Dei Filius,
I believe all the Son of God has spoken,
and at the commencement of her widowhood, so
thoroughly did she abandon herself to her devo
tion, that she had no greater pleasure than in
convincing her understanding with the following
words: " I see the juice of the grape, and I be
lieve it to be the Blood of the Lamb of God ; I
taste bread, and believe it to be the true Flesh of
my Saviour ;" but when she placed herself under
the guidance of our Blessed Father, he taught
her to simplify her faith, and to recite fervent
and short acts of faith, thus showing her that the
most simple and the most humble faith is also
the most loving and the most solid. This Blessed
Mother daily repeated, at the end of the Gospel of
the Mass, the Credo and the Coufiteor, and one
day, while exhorting us to do likewise, she ex
claimed, " God ! what need have we to humble
ourselves, inasmuch as we are not deemed worthy
to confess our creed before all the tyrants of the
earth." When our Blessed Mother had certain
sentences written on the walls of the cell, which
was afterwards made the novitiate, she wrote on
the wall below the crucifix the following verse from
the Canticles, " I sat down under the shadow of
my well-beloved, and his fruit was sweet to my
palate." A sister begged her to say why she put
the sentence in that place ; " In order to be often
making naked and simple acts of faith ; for the ;
S, JANE FRANCES DE CHANTAL.
faith, though a light, is a shadow to the human
reason, and I wish my reason to sit down in repose
under the shadow of the faith which makes me be
lieve that He who was placed on that cross with
so much contempt, is the true Son of God." Ano
ther time, she said, that she had always the
intention, when looking at the crucifix, that her
mere look should be an act of faith similar to that
of the Centurion, who, striking his breast, said,
" Truly, Thou art the Son of God."
This Blessed Mother told a person in confi
dence, that while she was yet in the world, God had
given her great light on the purity of faith, and
showed her that the perfection of our understand
ing in this life, is its captivity and subjection to
obscure matters of faith, and that the understand
ing would be enlightened in proportion as it should
be humbly submissive to these obscurities, and
that she always hated those sermons which at
tempted to prove by natural reason the mystery
of the Holy and Adorable Trinity, and other arti
cles of our faith ; that the faithful soul must seek
no other reason than that sole sovereign universal
reason ; namely, God has revealed these things, as
far as was needful, to His Church. She never cared
to hear of miracles in confirmation of the faith, nor
revelations, and occasionally she made them pass
them over while they were reading in the refec
tory the Lives of Saints, or sermons on the Fes
tivals and Mysteries of our Lord and our Lady,
She occasionally said to us, "What have we to do
with proofs, miracles, and revelations, unless it
be to bless God who has provided them for some
S. JANE FRANCES DE CHANTAL.
that have need thereof ? God has revealed to us
all that is necessary through His Church."
When our Blessed Mother composed the medita
tions for our retreats, extracted from the writings
of our Blessed Father, she wished to have one on
the incomparable grace we have of being children
of Holy Church ; she had it written on a sepa
rate sheet of paper, and told us that she had
not got beyond this meditation during the whole
of the two first days of her retreat. She read
Holy Scripture by the order of her superiors,
but, among all the books of this sacred volume,
the Acts of the Apostles was her favourite, and
it is impossible for us to say how often she read
and re-read it ; she related to us its contents
with fresh fervour, and it seemed that each time
she spoke of this primitive Church, that she told
us something which we had never heard before.
She wore on her heart for several years a protes
tation of faith, written with her own hand, and
signed with her own blood. The enemy, aware
of her great faith, laid several snares for her, as
we shall presently mention when speaking of her
interior temptations and trials; and as the Bishop
of Puy devoutly and holily remarks, this Blessed
Mother might be truly called the Martyr of Faith,
as, whenever she struggled with temptations
against our holy faith, she raised His standard in
her heart, by applying thereto the Holy Name of
Jesus, with iron and the fire.
10 S. JANE FRANCES DE CHANTAL.
CHAPTER II.
OF HER HOPE.
OUR Blessed Mother once told us that she al
ways invoked the holy Patriarch Abraham among
her holy protectors, not only for the lovo which
she bore to his great faith, but because he hoped
against hope itself. We may well say of her, as a
true daughter of Abraham, " she hoped against all
hope 1 and human probability, and so God blessed
and multiplied her holy generation, according to
the truth of His promise. She had so firmly cast
the anchor of her hope in God, that nothing was
capable of turning her therefrom, as she showed
when she abandoned her country, without any
other support than this lively hope in God, who
commanded her to leave her country, divesting
herself of all human prudence to give herself up
to the guidance of God. How many things did
she undertake for the service of God, without any
other foundation than the firm and immoveable
hope that He, for whom she was working, would
give her all that would be requisite for her. She
wrote thus to Mother Peronne-Marie de Chatel,
at the commencement of our house at Paris, (Rue
S. Antoine,) "You enquire, my dear daughter, if
we are poor ; yes, I assure you, such is the case,
and yet I do not think of it ; Heaven and earth
shall pass away, but the word of God dwells for
ever ; for the foundation of our hope, He has said
S. JANE FRANCES DE CIIANTAL. 11
that if we seek His kingdom and His justice, He
will provide the rest ; I believe this and trust
thereto. The extremity of our poverty enables us
occasionally to practise high lessons of the per
fection of holy confidence in God, and truly we
see how good it is to trust to God and hope in
Him against all human hope ; for onr establish
ment has been formed by Divine Grace, a thou
sand times better than we should have dared to
hope."
On a very important occasion, and on a matter
which she had exceedingly at heart, she said, res
pecting the difficulties that were pointed out to her:
" It is not necessary for me to see any appearance
of human support; it is sufficient to believe and hope
that the word of God cannot be without its effect."
She had marked and often sang Psalms which treat
of this holy hope ; among others, the following was
the most familiar to her : "To Thee, Lord, have
I lifted up my soul. In Thee, my God, I put
my trust; let me not be ashamed. Neither let
my enemies laugh at me, for none of them that
wait on Thee shall be confounded." (Psalrn xxiv.
1 3.) All her hope of eternal happiness was
founded on Jesus Christ, on the love which He
bore from all eternity to His creatures, and in
the loving desire which He had of preserving the
work of His hands, and of giving eternal life to
those who co-operate with His grace. " These
three points," said she, "are the corner stones
on which the solid house of our hope ought to be
founded." She spoke as follows once to a very
virtuous and devout personage who was living in
12 S. JANE FRANCES DE CHANTAL.
an imperfect dread of the judgments of God,
which the sister, who was present, wrote down :
" I assure you, my dear Father, when I look at
our Saviour dying with love on the cross, it is
not without a hope that He will make me live
with love in glory. When I look at myself, in
myself I tremble, and feel assured that without
assistance I should merit hell ; but when I look
at myself at the foot of the cross, and embrace
this sign of our salvation, the hope of heaven,
which He has vouchsafed to me, is so lively that
I forget hell ; and rarely, indeed, do I think of it,
Of all the vices which God has given me a horror
of, there is none I loathe so much as despair,
inasmuch as it is a deficiency of faith." The
devout religious defended his fears by a number
of reasons, but our Blessed Mother replied, that
excessive fear in souls already advanced in the
devout life, is a barrier to hope, and a cooling in
charity ; as humble hope in Jesus Christ is a spur
to love. " As for myself," said she, " I have ever
acted on two maxims, the one of David, the other
of our Blessed Father ; the first, Do well, and
hope in God f the other, It is the will of God
that our misery should be a throne for His mercy*
Act, then, faithfully on these two maxims, and
never look up to heaven without hope."
She had also a great attraction to those words
of Job, " Though He kill me, yet will I hope
in Him." She said that she had always uttered
these words, and with much consolations, in
her interior trials. She was once asked if
she ever thought on the joys of eternity, to
S. JANE FRANCES DE CIIANTAL. 13
which she replied, in great humility: "I well
know that we must hope through the merits
of the Saviour, but my hope does not dwell
there. I neither wish nor hope for any thing,
unless it be that God may accomplish His will
in me, and that He may be ever glorified. I
do not wish that my hope should be to my own
profit, but to the eternal glory of my God." She
was also asked, if, during the various perils she had
encountered while travelling, she had ever hoped
that God would rescue her : she answered, no,
but that she had always hoped that God would
permit that which would be to His greater g)ory,
either by saving her, or in putting an end to her
life, and that she was perfectly tranquil in the
enjoyment of this hope, and satisfied with the
way in which God should dispose of her.
Our Blessed Mother, one extremely warm day,
on going into the garden sat down on a stone
step where there was a slight and refreshing
breeze, but she immediately arose, saying, "There
is too much for nature to take hold of in this."
Having taken another seat, she was silent for a
length of time, pinching the skin of her hands,
when she heard one of her sisters say to another,
" I should much like to know what our mother is
thinking about, but I dare not ask her." Where
upon, turning round she said to them, " I was
thinking that the flesh, which is earthly, desires
to confine our souls to the earth, but the soul,
aided by the Holy Ghost, will draw up our flesh
to heaven, where this corruptible body shall be
clothed in incorruption." And then, pinching
14: S. JANE FRANCES DE CHANTAL.
her baud, she said with great fervour, "I shall
rise again in this flesh, and it will glorify the
Sacred Humanity of my Redeemer ; this hope
reposes in my breast."
CHAPTER III.
OF HER LOVE OF GOD.
THIS Well-beloved of the Lord, having abandoned
everything for love of Him, was of opinion that
that sovereign love which had induced her to
leave all, was nothing compared to that which
urged her, at every instant, to sacrifice her life
in the service of God, to be more perfectly united
to her Heavenly Spouse, and by her dying to her
self to let His Sovereign Love live in her. Oh,
how thoroughly did this holy love, by the jealousy
of her noble heart, expel every other love which
could hinder the perfect sovereignty of its divine
effect ! He that is married, has a divided heart.
The Divine Spouse desiring that our Blessed Mo
ther should seek with a single heart His sole and
only love took away from her the Baron de Chantal,
her dear husband, on whom she doated. He took
away, I say, her husband, in order that she might
be His faithful spouse yet more perfectly, and from
the moment of her widowhood He took possession
of her heart and affections with so great a power
and such a sweet authority, that the love of no
creature was ever in her a rival to the love of the
S. JANE FRANCES DE CHANTAL. 15
Creator, which so captivated her, that she imme
diately engaged herself by vow to this holy love,
and it, taking possession of this noble soul, exer
cised in her and by her its power, governing her
after His good pleasure, like a happy prisoner.
He led her through many different roads, and
such narrow paths, that it would have frightened
all but those who were versed in the conduct of
love.
The first sacrifice which this Blessed Mother
made to love, was that of her own will, by so ear
nest a desire to obey, that she only thought of
being directed in the ways of God. The sove
reign taste of this love disgusted her so strongly
with the things of this earth, that as she herself
said, as we have above related, she would have
willingly abandoned father, children, country,
and all, to go and live in a desert, and enjoy
her Well-beloved. To be happy in the con
versation of our Well-beloved, is a great sign
of love ; our Blessed Mother, at the time of
her widowhood, was so well pleased with her
solitude, to be alone with her Love, that she
abandoned all worldly and useless conversations,
and never entered into society, except when duty,
charity, or civility required it. This holy love
went on purifying her ; it urged her to that
which .was good, admonished, instructed, separated
her from everything, and at last imprisoned her
gloriously in a small house, in one of the fau
bourgs of this town, to commence our little con
gregation.
Here it was that the victorious love became
16 S. JANE FRANCES DE CHANTAL.
more and more indefatigable in the practice
of every virtue, and where our Blessed Mother
received not only the superabundant grace of
believing and loving, but of doing and suffering
much for her Well-beloved. The physicians, and
even our Blessed Father, attributed the unknown
illness, from which our Blessed Mother suffered in
the first years of her religious life, to the sweet
violence of the heavenly love ; and our Blessed
Father was wont to say that holy love desired to
make our Blessed Mother a S. Angela, a S.
Catherine, or some other loving saint, and
that she corresponded to it with admirable fide
lity. Her love, though flavoured with great hea
venly joy, was strong, generous, and perfectly
independent of all spiritual pleasure and sensible
sweetness ; a courageous love to undertake great
things for the glory of God ; a constant love,
supporting her in her labours; a love bold in diffi
culties ; a love submissive in opposition ; a love
always adhering to the Divine Will ; a love wise and
discreet ; a love perfectly disinterested, and free
from selfishness ; a love which made her resign
everything to the Providence of her Lover ; a love
of simple confidence ; a love of a spouse and a
daughter, which remained ever firm, and perfectly
chaste and filial ; an humble love, which induced
her to desire her total annihilation, in order that
her Well-beloved might thereby be exalted ; a love
which confirmed her in perfect oblivion of self,
by a continual remembrance of her God ; a love
of conformity, which made her rejoice in following
in holy abjection Jesus Christ abject, in living in
S. JANE FRANCES DE CHANT AL. 17
the agony of Calvary, in the sufferings of desertion
on the cross, tasting but gall and vinegar in her
interior, and occasionally contempt and contra
diction from men ; such was tho holy love which
enabled her to persevere till the end with an ever
increasing fidelity in the service of God. An ad
mirable fidelity, which can only be known in hea
ven, because this loving fidelity existed not only
in the sweetness of interior peace, but in the
chill, the horror, the length and violence of tho
spiritual war, as will be presently said.
The Rev. Father Jean Bertrand, Vice Rector of
the college of the holy Company of Jesus, who
was a learned and virtuous religious, to whom our
saint spoke in great confidence, said one day to
our very good and beloved Mother Peronne-Marie
de Chatel, that if any wished to learn how he ought
to practise the first and great commandment of
loving God with all his heart, with all his soul,
and his neighbour as himself, he should consider
the conduct of our Blessed Mother ; that she had
received an admirable knowledge of this first com
mand ; "and I do not think," he added, "Divine
Love ever had a more absolute dominion over a
soul, and it would be difficult to find one more
thoroughly abandoned to Divine Love than her
self." She loved not only in words, but in deeds
and in truth.
His Eminence the Cardinal de Berulle, founder
of the Fathers of the [French] Oratory, and who
died in the odour of sanctity, once when he was
administering the communion to our Blessed Mo
ther at Dijon, after she was a widow, perceived by
2 " VOL. ii.
18 S. JANE FRANCES DE CHANTAL.
a supernatural light that this soul was interiorly
directed by an extraordinary road. After mass he
enquired who was that widow, and said, "Her
heart is an altar where the fire of love is never
extinguished, and it will become so vehement,
that it will consume not only the sacrifices, but
the altar," which, indeed, came to pass. When
our Blessed Mother was in Paris for the founda
tion of our first house, this Cardinal went to visit
her, and said, on his return, to the Countess de
S. Paul, a princess of high interior piety, that he
had seen one of the greatest lovers God had on
earth. He took several ladies to converse with
our Blessed Mother on their interior life, telling
them that she was the amorous Shunamite, des
tined to lead her companions in celestial love
through the most perilous paths.
On the Festival of S. Basil, 1632, she endured so
great a shock of Divine Love, that she was unable
to speak at recreation. She stood with her eyes
closed, and her face all flushed, and endeavoured to
amuse herself by spinning. When she saw herself
unable to do anything else, she made them sing,
and endeavoured to sing herself the following hymn,
which she had once requested our very honoured
Mother de Brechard to compose for her :
" Pourquoi donner In mon ame
Quelque travail ou souci,
Puisque 1 amour que 1 enflamme
Ne le permet pas ainsi \
II me meut et me governe
Tout ati grd de son desir,
Et je ii ai ni but ni terme
Que son celeste plaisir.
S. JANE FRANCES DE CHANTAL. 19
Mon cceur n a de complaisance
Qu aux entretiens amoureux
De cette Divine Essence,
Seul objet des Bienheureux."
This hymn somewhat diverted her, and to conceal
the grace communicated, she began speaking to
us, but with words full of love, which were then
noted down: "Mj daughters, neither S. Basil,
nor the majority of our holy fathers and pillars of
the Church were martyred. Why do you think ifc
was so ?" After each of us had replied, she said,
"And, for my part, I believe there is a kind of
martyrdom called the martyrdom of love, in
which, God preserving the life of His servants
to work for His glory, makes them both martyrs
and confessors at once. I know that such is the
martyrdom to which the daughters of the Visita
tion are destined, and that God will make those
suffer who will be so happy as to wish it," A sister
inquired how this martyrdom was to be effected.
" Give your absolute consent to God, and you
will feel it. Divine love stabs us with a sword in
the most secret and intimate parts of our souls,
and separates us from ourselves. I know a soul
whom love has separated from things which cost
her more than if tyrants had separated her body
from her soul with their swords." We know that
she spoke of herself. A sister inquired how long
this martyrdom would last. "From the time that
"we give up ourselves unreservedly to God, till our
death ; but this is to be understood of generous
hearts, who are faithful to love ; for our Lord
does not make martyrs of weak and inconstant
20 S. JANE FRANCES DE CIIANTAL.
hearts ; He is content to let them go their own low
road, lest they should escape Him, for He will
never do violence to free will." She was then
asked if this martyrdom of love equalled corporal
martyrdom. "Let us not seek equality," she
replied, " though I am of opinion that one does
not exceed the other, for love is strong as death,
and the martyrs of love suffer infinitely more in
preserving their life to do the will of God, than
if they laid it down as a testimony of their
faith, their love, and their constancy." Again,
after the Life of S. James the Martyr had been
dead, who had been cut to pieces, our Blessed
Mother said that she was of opinion, that that
martyrdom was a portrait of the martyrdom of
love, except that that of love was of a longer du
ration, and that the sword daily cut off something
from a soul truly faithful, and that the secret
sufferings of a soul, which sets no limit to the
operations of love, are not to be imagined.
When our dear Mother de Chatel was elected
superioress, (1635) seeing amid some notices of
our Blessed Mother written by one of our sisters,
an account of this occurrence on the festival of S.
Basil, she urged her to relate what had passed in
her soul on that day ; our Blessed Mother being
very obedient, replied, " It is very true, my dear
Mother, God showed me that day, while medita
ting on S. Basil, the martyrdom of love through
which He had determined that the daughters of
this little congregation should pass ; that is, I re
peat, for those who desire to give themselves up
absolutely to love; and I had vouchsafed to me a
S. JANE FRANCES DE CHANTAL. 21
light after communion, which showed me that the
life of the genuine daughters of this institute must
be a daily death, to live in this world after the evan
gelical fashion, and that their work is to immerse
themselves in God, and to lose all that is their
own in this Ocean of goodness, to do and suffer all
that will be pleasing to His love ; but," added
she, with tears in her eyes, . " you must not lay
any weight on my thoughts, for my infidelity
deprives me of their fruit. I have spoken to,
and urged our sisters in the fervour of love, and
I have fallen myself into a state of much luke-
warraness." She said this, because on the mor
row of the festival of S. Basil, 1632, when God
had shown her the perfection of the martyr
dom of love, He again placed her in His sacred
crucible, leaving her holy soul so abandoned to
interior trials, temptations, and sufferings, that
she no longer recognized herself. This state lasted
the rest of her life, though this rose of charity
always preserved itself fresh and with great
odour, sometimes more, sometimes less, by the
force of her active love, capable of doing and
bearing everything for the love of Him who af
flicted her.
22 S. JANE FRANCES DE CHANTAL.
CHAPTER IV.
HER LOVE OF GOD CONTINUED.
THIS ardent love of God made our Blessed
Mother so vehemently long to please Him whom
she loved, that she obliged herself by a vow to
do that which should be the most perfect and
the most agreeable to God ; and as our Blessed
Father wrote to her, her heart, lovingly attentive
to her celestial Lover, had no leisure to turn on
herself ; love continually turning her soul to
wards the object loved. And as this saint said
to her in the same letter, the care which she
took of her purity of soul, made her like unto
loving doves which wash in pools, not that they
may be handsome, but to please their lover.
Was not hers a very simple love, since not
purifying herself solely to be pure, she did not
adorn herself with virtues to be beautiful, but
only to please her Divine Lover ; and if ugli
ness had been as agreeable to Him, she would
have loved it as much as beauty ? Her love did
not look at all either to reward or enjoyment,
so that she never spoke of love, but always of its
effects.
Once, as she was told that a sister enjoyed
great interior consolation, and that she loved our
Lord exceedingly, our Blessed Mother, as one ex
perienced in true love, replied, " To taste of the
sweetness of God is not solid love, but to hu-
S. JANE FRANCES DE CIIANTAL. 23
miliate ourselves, to suffer insults, to be exact to
our rule, to die to self, to live without any
interest, to wish to be known by God alone,
this is truly to love, and to have the ineffable marks
of love." She thus wrote on this subject to a
superioress of our congregation : " As to this
good daughter, who believes herself so elevated in
love, and is not so in virtue, I believe that her
feelings are the work of nature and self-love ;
for, my dear daughter, you must know that
divine love instructs the soul not so much in
lofty thoughts as in a faithful observance of the
rule, and the holy virtues of self-denial, self-obli
vion, love of humility, and patience, which knows
how to suffer everything. Oh, my dear daughter !
may God protect us from this sensible love,
which permits us to live in ourselves, for it leads
to death ; so that we may be thoroughly pos
sessed by that divine love, which, leading as it
does to the death of self, brings us at length
to the love of God ! The souls who have a
true love of work, will not fail at one time or
other, to feel the working of love in them.
The Rev. Father Bitiet, provincial of the holy
Company of Jesus, in the province of Paris, once
said to our dear Sister Anne Catherine de Beau
mont, who was the then superioress in that city,
" Love has so closed the eye of selfishness in
Mother de Chantal, that she has no longer any
love of hope, though she possesses this virtue
(hope) in an eminent degree, but when I interro
gated her in order that I might know her a little f
she told me that because grace and glory are in
24 S. JANE FRANCES DE CHANTAL.
God, she hopes for everything, without ever think-
ing of anything but Him, and that if glory and
happiness could be separated from God, she would
never take any step to acquire them, but only
tend to God alone." " This purity of love," added
this good religious, "delighted me much."
This Blessed Mother had certain maxims and
principles of virtue which she had written with her
own hand and extracted from Holy Writ ; first,
" God hath loved us with an eternal love." She
remarked, that this ought to lead the soul to an
eternal desire of love. Secondly, " God has so loved
the world, that He hath given it His only Son ;"
the soul ought to correspond to this love, so that
it may be said that she has so loved God, as to
give Him, by an absolute gift, her free will, and
that as the world treated the Son of God roughly
as soon as He arrived there, without that good
Saviour being able to resist any more than a
lamb led to the slaughter, so let God do in us,
and with us, for Himself, what He pleases, with-
out our resisting Him. Thirdly, she wrote, not
on paper only, but it was also written on her
heart, " He who loves Me, let him keep My com
mandments." She often repeated this sentence,
and we have heard her say, that love is ungrate
ful and unworthy of the name, if it be not faith
ful in doing the will of God."
She once said to a novice who was prepared to
take our habit, that she should greatly purify
her intention, as it would be an avaricious love to
leave the world, which is nothing in order to pos
sess God, who is all." " No, my child," said she,
S. JANE FRANCES DE CHANTAL. 25
" the faithful soul must leave everything, in order
that, being free from everything, she may neither
possess nor be possessed of anything, but be tho
roughly at the disposal and mercy of Divine
love, in order that it may do with her what it
pleases," While she was in one of the largest
cities in France, a religious, a soul of great virtue,
desired to speak with her respecting her soul,
which she readily allowed. These two great ser
vants of our Lord, discovering to each other in
all simplicity the paths by which our Lord had
led them, the religious said to our Blessed Mo
ther, that she was occasionally so tried interi
orly, as to be reduced to great weakness and
extreme langour ; that she was obliged to be
contented therewith, knowing that God is God,
without her daring to call Him her God, or
even thinking that He was her God. Our saint s
reply was as follows : " I shall leave that point
to you, my dear Mother, and I shall never prac
tise this abnegation ; however tormented and bea
ten down my soul has been, it has never been
so low that I could not say, My God, Thou art
my God, and the God of my heart ; for if the
faith teaches me that He is my God, the bap
tism which I have received makes me realize that
of a truth, He is my God." The religious im
mediately replied, that it seemed to her that
in saying that word, my God, we had not ar
rived at a perfect spirit of abnegation ; to which
our Blessed Mother replied, that our feeling of
abandonment could never equal that of the Son of
God, and that in the greatest of His trials, He
26 S. JANE FRANCES DE CIIANTAL.
had said " My God ! Mj God ! why hast Thou
forsaken Me?" adding, "I have often said to our
Lord when most severely tried, that if it was His
pleasure that I should dwell in hell, provided it
could be done without my offending Him, and
that my eternal torment should be to His eternal
glory, I should be satisfied, and that for all that
He should be always my God." Our Blessed
Mother gave this religious the following lines,
saying that she delighted in singing them amid
her sufferings.
11 Comme un cuir sechd se retire
Au chaud, tel suis de douleur,
Mais j ai toujours vos lois au cceur
Sans prendre garde a mon martyre ;
Rien ne me console en ce lieu,
Q,ue de savoir : Dieu est mon Dieu."
She thanked our Blessed Mother for the light
which she had imparted to her, declaring that she
was well fitted to be her mistress in divine love,
and that she would never forget her maxims, and
that there was no more delicate matter in the spiri
tual life than the knowing how to follow the exam
ple which the Father has set us in His Son our
Lord.
Our Blessed Mother said to our very dear Sis
ter Anne Catherine de Beaumont, that she had
often thought of the conversation which she had
with this very virtuous religious ; and that the
distinction of saying God, and not daring to add
My God, was insupportable ; and that had God
given her such an idea, she believed that her
heart would have broken with grief. " Willingly
S. JANE FRANCES DE CHANTAL 27
would I suffer the privation of the feeling and ex
perience of that sweet truth, that God is my God,
but I would rather die a thousand deaths than lose
the belief and trust of it." Once when some of our
sisters told our Blessed Mother that M. de Chatel
always carried the Canticle of Canticles with her,
and that it was the most ordinary subject of her
meditation ; she replied, " It is her special at
traction, and she deserves it, as she is a very
faithful and loving spouse ; but as for myself I
dare not even use more than four or five verses of
this canticle, My inclination is for the evangelical
maxims. Yet inasmuch as our Blessed Father
marked out for me at the commencement of the
book of our Institutions, the following words of
the Spouse : Let my Well-beloved kiss me with the
kisses of His mouth. 1 I use these words towards
the Blessed Sacrament, but not otherwise, as it
would be demanding favours and caresses of love
due to that pure spouse, and not to a poor un
profitable servant."
Her love was so pure that she was perfectly
satisfied that her heavenly Spouse should treat
her as a gatherer of myrrh, ever seeking after
mortification, and ever insatiable for a greater
increase in love. She never made so much ac-
eount of the love of mildness as of that of grief
and profound humility. She had written on a
wall on the most frequented passage of the
convent all the admirable qualities which S. Paul
gives to charity, that it is "patient, kind, mild,
beUeveih everything, svferelh every I king. She
called this sentence the mirror of the convent,
28 S. JANE FRANCES DE CHANTAL.
and she occasionally ordered the sisters, who had
accused themselves of some fault against charity,
to go and read the sentence, and she would go
with them, making them meditate on the follow
ing verse : " If 1 speak with the tongues of angels,
and have not charity, I am nothing ; and if I
should deliver my body to be burned, and have not
charity, it profiteth me nothing." She spoke of
the honour with which we should honour the
commandments of God, showing us that it was
obligatory to do so. She spoke often of the first
commandment ; and during the two last years of
her life she had learned to chant these divine
commandments, as children chant them at the
end of the catechism ; and truly we might say,
that she loved God with all her heart, with all
her strength, and with all her mind, and that her
whole being was sacrificed to love and the service
of love.
CHAPTER V.
OF HER LOVE OF HER NEIGHBOUR.
THE love of God and our neighbour being
united by the Holy Spirit in one and the same
commandment, we must not separate them, in
asmuch as the love of her neighbour was a flou
rishing tree, bearing fruits for immortality in the
heart of our Blessed Mother, while the love of God
was its very precious and pure root. She once told
S. JANE FRANCES DE CIIANTAL. 29
us that her first director had taught her to love
all her neighbours in God, by certain practices of
devout imagination, which gare her much diffi
culty ; but on communicating it to our Blessed
Father, he replied, that she should love and bless
God in all His creatures ; that if we must look at
creatures in themselves, it must be on the bosom
of the Saviour ; and that she had ever after ad
hered to this custom. She loved her relations
with a very pure and perfect love ; ever showing
her love for them by a true desire of doing them
some spiritual good. All her letters were either
on business or respecting the welfare of their
souls. Following the example of our Lord, she
dearly loved those who loved her, and affection
ately responded to those whom she saw confided
in her, although she had no attachment, weak
ness, eagerness, or mere natural tenderness for
them ; all sympathetic and complaisant love
was completely annihilated in her, and placed
under the law of pure love. All that put their
trust in this Blessed Mother could truly say
that they had a faithful friend, and a source
of life and consolation to their souls. She was
not satisfied with loving those only who loved her,
but ascending yet higher, she loved those whom
she knew had a dislike to her.
She had written a great many texts from Holy
Writ on love to our neighbour. The first was
" Do good to the ungrateful, to imitate the kindness
of our Heavenly Father." The second, Jesus
Christ hath loved us, and washed us in His Blood."
On which she wrote thus to a religious who had
30 S. JANE FRANCES DE CHANTAL.
some difficulty as regards charity towards her
neighbour. . " My dear daughter, meditate often on
these words, Jesus Christ hath loved us, and
washed us in His Blood. 1 Why has He so loved
us, since we were such vile creatures ? He has
loved us by an excess of charity, because He
wished to wash us in His Blood ; for He waited
not until we should be washed to love us. Be
lieve me, my dear daughter, we should love our
neighbour without examination, altogether poor,
deformed, or whatever ho is ; and if there were
any means whereby we could wash away his im
perfections by our blood, we should give it to
the last drop."
She was wont to say that she had found no
thing in Holy Writ which had given her a
greater subject for meditation than these words
of Jesus Christ to His Apostles : " This is My
commandment, that you love one another, as I have
loved you" He said in general to the world,
"Love your neighbour as yourself;" but to the
Apostles, to religious souls, "Love one another
as I have loved you, and as My Father hath
loved Me" "This ought to show us the bound
lessness of our charity for our neighbour ; for
the Father and the Son loved, love now, and will
love one another with an eternal love, with a
love of inseparable equality and unity ; and the
Gospel says that " Our Lord has loved His own
till the end."
When our Blessed Mother spoke of love of our
neighbour, it was with such eloquence, such fire,
and such abundance of texts from Scripture, that,
S. JANE FRANCES DE CHANTAL. 31
had not our time for talking been limited, I know
not when she would have finished. She loved us,
indeed, more than herself, since she gave herself
for our good, and pointed out for us the path of
salvation in our small congregation, She loved
us with such a communicative love, that she
made no mystery of the most secret counsels
which our Blessed Father gave her for her inte
rior conduct. She said very graciously, " Though
I am not obliged to give any account to our
sisters, yet I have no secret from them, for they
know by what road our Lord hath led me."
She had a small book, wherein was written all
the advice she had ever received from our
Blessed Father, as well for her prayers as her
temptations ; and a second book written by our
Blessed Father as well as herself. This contained
questions on some difficult points connected with
the welfare of her soul. She constantly lent
these little books to our sisters as they wanted
them, pointing out those parts which would be
useful to them ; and to several, when they spoke
to her respecting their trials, she said, "I had
that temptation at such a time ; our Blessed Fa
ther gave me such and such advice ; or I read
such a thing, which I found extremely useful ;
see if it will be of any use to you." In a word,
she could well say to her daughters, " I have im
parted to you all that I have received from our
Blessed Father."
She loved us with a love of obedience, not
only by the rare example which she gave us
of that virtue, but by the violence which she
32 S. JANE FRANCES DE CIIANTAL,
employed to acquire a certain feeling of cha
rity towards her neighbour, which we have so
often seen and admired, but which we know
not how to express. She once said that she was
extremely careful in catching all the just and vir
tuous inclinations of our sisters, in order that she
might do things, or leave them undone, by an
exercise of obedience or charity.
She loved us with an equal love, being all
things to all; and though she was always among
us with the majesty of a saint, which rendered
her truly venerable, yet it was with the gentle
ness of a dove, which made it no difficult matter
for us to address her. She always behaved as
one of us ; and said to a religious whom she de
sired to rescue from his excessive spirit of auste
rity, " Do you see me, old as I am, and over-
whelmed with business ? I have no reason to
laugh or speak ; and yet if you saw me with our
young people, I speak to them, I listen to them,
I laugh, generally without joy, at what they
say, to cheer them in their recreation, because,
they say, that is necessary to them.
She loved us with such a love of union, that
while speaking of some sisters who imagined
that they were not loved by her, " These dear
souls do me great wrong, for I assure you there
is not a nun of the Visitation, whoever she
be, that is not inseparable from my heart."
She also was wont to say that this convent of
Annecy was in the very core of her heart, and
the other houses of the Institute were arranged
around it, mentioning some where she had re-
S. JANE FRANCES DE CHANTAL. 33
marked a more perfect virtue, and a great zeal
for the observance of the rule, and a love of
humility, because she felt that those convents
approached the nearest to Annecy. We cannot
express how mutual charity, holy friendship, and
unity flourished in this house as well as in the
others of the Institute. When foundations were
formed, it was the first advice she gave or wrote
to those who were going to be superiors. She
especially strove after a great and holy union
between her daughters. When she wrote to any
community, or to the sisters of the novitiate of
any house, she never omitted to recommend holy
and mutual friendship, and consequently cordial
esteem ; she was often heard to say with deep
feeling, and great tears standing in her eyes, that
she should die if she did not see unity in a com
munity of the Visitation of the Blessed Virgin.
We may say that she loved us to the end in her
last triennium, which was at the very close of her
life. I do not remember any recreation or chapter
in which she did not recommend this reciprocal
esteem and love. When the end of her triennium
drew nigh, she read us in chapter the Treatise
which the Rev. Father Rodriguez made on reli
gious union, and commissioning a sister to mark
the most beautiful passages, to read them, she
said to her, " In these last acts of my superior-
ship, I wish to speak to our sisters of charity and
love, because all things that are said to be a
person s last, are more deeply engraved on the
heart ; this mutual love and charity are the good
34 S. JANE FRANCES DE CHANTAL.
things which I would wish to give to this com
munity. "
Before resigning her last superiorship she spoke
twice to the community on love of our neighbour ;
and was so excited that, passing through the sis
ters, she turned graciously to each of them indi
vidually, and said, bowing to them, " Love ! Love !
Love ! my daughters, I know nothing else." A
sister whom she had ordered to write a letter,
said, " Mother, I will say in this letter that your
charity is in its old age, and that, like your god
father, S. John, you only speak to us of love ;"
whereon our Blessed Mother replied, "Do not,
my daughter, make this comparison, for we must
not profane the saints in comparing them to poor
sinners ; but you will, indeed, oblige me if you
repeat to those sisters what I told you about two
years ago ; that if I trusted to my own courage,
if I followed my own inclination, and if I did not
fear to annoy my sisters, I would never speak of
anything else but love, and I assure you," added
she, with admirable innocence and love, " that I
never open my mouth without desiring to say,
* Thou shalt love the Lord thy God with all thy
heart, and thy neighbour as thyself,
If our Blessed Mother heard that any coolness
existed between any of our sisters, she had no rest
until she had effected their reconciliation, and
exaggerated the sin of letting charity wax cold.
She quoted to us, and repeated several times those
words of Solomon, " Six things they are which the
Lord hateth, and the seventh His soul detesteth ; those
who sow discord among brethren" She once said,
S. JANE FRANCES DB CIIANTAL. 35
with great zeal, that if justice was done, those
who sowed words of disunion ought to have their
tongues cut off ; adding, with great fervour, that
she would wish her own tongue to be cut out,
and that she would willingly suffer it, if by this
means she could banish from all religious houses
and the world, all sowers of discord and gossip-
breeding disunion. There was no imperfection
which she censured with greater severity than
sins against the virtues of holy charity and
union, nor for which she was so forward to
impose penances. She often told us that a great
tenderness of conscience was required, in order
to speak well of our neighbour ; and that if we
sinned ever so little against this holy union we
should confess it minutely, and not generally ;
telling us that it was impossible for us to con-
ceive how easy it is to offend our Lord when
we speak of our neighbour, especially if we
have the slightest shadow of jealousy in any
case. We have above said, that she spoke to us
twice at the conclusion of her last triennium
upon mutual charity and union, and among other
things, she said to us, that if, when our dear
superioress, Mother Marie Aim6e de Blonay,
should arrive among us, she perceived that any
of us spoke of the past faults of our sisters, she
would beg the bishop to give the guilty sister
a good penance. " Be extremely careful, my
dear sisters, to try and put each other in the
good graces of the superioress ; why should
you recall the past faults of your sisters ? why
should you throw a shadow on their virtues ? by
36 S. JANE FRANCES DE CHANTAL.
so doing you commit a great sin, and she who
thinks of lowering the character of her sisters
will not lower, but altogether lose her own. I
who know the imperfections of all, shall be very
careful in what I say to our dear Mother when
she comes, for I shall only speak of your good
natural inclinations and not of your past faults ;
she will know and correct the imperfections
which you may commit while she is superio
ress." After the arrival of our dear Mother,
our saint told her before the community of the
prohibition she had laid on us, of not speaking
of past faults. Our Mother de Blonay replied,
that she was glad to hear of this prohibition,
as she did not like to hear the faults of others
spoken of, save when necessity and charity re
quired it, according to our rule. Whereon our
Blessed Mother de Chantal embraced her affection
ately, and said to her with a smile, " My dear Mo-
ther, God has given you of His blessings in abun
dance ; I love you more than ever I did." Speak
ing another time in private to our very dear
Mother, to give her some insight into the com
munity, she took the card on which all the names
were written, and said all that was good of them,
adding, " I will let you know more when occa
sion shall bring before me faults of each" She
told the sister who wrote for her to place among
the memoranda, which she had now been in the
habit of drawing up for several months, that she
must remember to inform the houses that at the
various changes of superiors, great faults were
committed against charity and union ; and writing
S. JANE FRANCES DE CIIANTAL. 37
to the new and late superiors, she said to them,
44 My dear daughters, you will be delighted to
hear that I am about to inform you of a light
which God has given me, and which, if God
should give me leisure, I would communicate
to our houses ; that when a superioress is elec
ted no mention must be made, under any pre
text whatever, save when absolutely necessary,
of the past faults of the sisters, as it would
only occasion sin. We have elected our good Mo
ther de Blonay; you know that she is a soul
on whom the utmost confidence may be reposed :
nevertheless, to put this practice into action
here, and if I can everywhere else in the In-
stitute, I do not wish our sisters to speak to
her, nor myself either, of the faults of our
sisters committed before her arrival ; do the
same likewise, my dear sisters, and you will
find that this practice of universal charity will
obtain for you great blessings from Heaven.
Alas ! my daughters, the whole good of our In
stitute depends on the mutual union of our
hearts." She had posted up at the door of our
assembly room, on the wall, the following lines,
which she loved much, and which she occasion
ally sang :
" que c est un bien qui me contente
Quand les freres d amour constante
Vivent unis ensemblement!
Car, oil la Concorde est suivie,
Le Seigneur y donne la vie,
Paix et repos abondammeut."
As our Blessed Mother inculcated this charity
38 S. JANE FRANCES DE CHANTAL.
so greatly during her life, so also there was
nothing which she recommended so earnestly at
her death.
CHAPTER VI,
THE SAME SUBJECT CONTINUED.
OUR Blessed Mother was never backward in
doing any good to her neighbour. She was not-
satisfied with an affective love, but joined thereto
an effective love, and did good to all according to
her power. She was exceedingly zealous for the
salvation of her dear neighbour s soul, and re
flected deeply on that passage of Holy Writ,
word by word, " God hath given charge to each
one of his neighbour s soul." This desire for
the salvation of souls induced her to obtain the
establishment of the mission of M. Vincent de
Paul in this diocese, for the instruction of the
poor villagers ; and when she received the reply
of the Commander de Sillery, in which he told her
that he accepted the inspiration that God had
given her of establishing the Fathers of the
Missions in this diocese, and that he would be
its founder, it would be impossible for us to
express the joy which this news gave her, and
her gratitude to God and man. She wished our
convent to take on itself the preparing of the
house to receive these gentlemen, to provide their
furniture and linen of the sacristy, dormitory,
S. JANE FRANCES DE CIIANTAL. 39
and refectory ; and desiring to take part therein,
she said with great gaiety, " When I think
that these good gentlemen come to instruct and
feed the sheep of our Blessed Father with the
word of God, I know not what I would not do
for them." She would take great delight in
speaking of the effects produced by the sermons
of these fathers, arid very often, when she saw
the porteress come to the recreation, would ask
her, if she had learnt anything new.
We found the following words written by herself
on the back of one of her letters, " To remember
to beg the Bishop of Geneva to teach the people
that they should hear mass with reverence and
devotion, and offer to God in the morning the
actions of the day." She was always careful in
telling our prelates that which she had in view
for the good of their flocks ; or if she saw or heard
anything of the canons or ecclesiastics which
required to be censured, she did not hesitate to
communicate it to their superiors, and said, that
as the soul is the principal part of man, so also
the best, the principal part of charity, should be
exercised towards the soul. She suffered greatly
when she did not succeed in curing her neighbour
of those faults which she was commissioned to
censure in him, and did all in her power to attain
her end. She spoke mildly, but firmly, as her
neighbour s good required, but always with great
charity and an incredible desire to benefit their
souls. Once, when it was essentially neces
sary that she should, to cure a neighbour of a
few imperfections, do something which would dis-
40 S. JANE FRANCES DE CHANTAL,
please a personage of high standing, she expressed
her great sorrow for so acting, but that, neverthe
less, it was utterly impossible for .her to see that
soul remain so obstinate in its defects ; and
though she might be in disgrace with all the
world, she could not betray the souls committed
to her charge. She often said that if she had
a thousand lives, she would willingly lay them
all down for the salvation of her neighbour.
We shall now speak of her charity towards the
poor ; were we to particularize, we should be
obliged to write several volumes. Those who held
the office of Porteress and Manciple under our
Blessed Mother bear witness that they never
found her so sweet as when they asked her
permission to bestow some charity on the poor ;
for we do not wish to speak of that admirable
charity which induced her in the most rigorous
season to sacrifice her life and her liberty in the
service of the bodies and souls of the poor. She
had instructed a porteress, when she asked for
permission to give some alms, to say, " Will it
please your charity to give something in the
name of our Lord?" and she replied with atten
tion, devotion, and unparalleled satisfaction :
" Yes, my daughter, give alms to our Lord, and
for His love." She herself spoke to the out sisters,
and commanded them to make every inquiry re
specting the condition of those who begged, and
to be careful in making broth, panados, and such
other things for the sick. She has sometimes
even gone herself to the dispensary, and the
store-room, to beg for the poor, saying, " My
S. JANE FRANCES DE CHANTAL. 41
daughter, in the name of our Lord give me such
arid such a thing for our poor," and went away
fnll of joy to carry it to the sister porteress, say
ing to her with graceful sweetness, " See, I am a
much better beggar than you are ; I have had
such and such a thing given me." We have often
heard her say that she did not like our convents
giving presents to wealthy persons, unless they
were under some great obligations to them ; and
that we should economize the property which God
gave us, not to enrich ourselves, but to be charitable
to the poor. We have seen her take upon herself
the task of examining the food of a sick Capuchin
monk, twice a day for weeks, to assure herself
that it was well cooked. Whenever any of these
sick religious came to our convent, she desired
that our own food should be given them. She
had entered into an agreement with the Father-
Guardian, that when they should be in necessity,
and unable to find assistance anywhere else, they
should corne to this house as to their refuge ;
and when they had strange fathers, and came to
the convent to ask for food for them, our Blessed
Mother used to go down, and say to the sister
charged with the dispensary, "Do you think, my
daughter, you could do something for our good
Capuchin Fathers?"
When the evils of war obliged several inhabi
tants of Burgundy to retire into this city, it is
impossible to express the charitable attentions
which our saint paid to these unhappy refugees,
giving a certain quantity of bread weekly to poor
families, and doing them many other charities.
42 S. JANE FRANCES DE CHANTAL.
She used to say, when they were astonished at the
great quantity of bread given by her, although
there was only the usual provision of corn, " Give
boldly, my daughters, in the name of the Lord,
you will see that at the end of the year your ex
penses will not be increased by it ;" which was so
true, that in the year that we paid attention
thereto, our superiors were astonished at so large
a community having to buy so little corn. We
have often seen our saint much affected, and
almost heart-broken when unable to give her
neighbour the assistance he required ; and once
referring to a nobleman who had been ruined by
the war, and knew not where to go, she told us
with a feeling of great compassion, " I assure you
that if the Commander de Sillery had been alive,
I should have asked him for one or two thousand
crowns to build a small house, where persons in a
like condition might retire." Our Blessed Mother
never refused to see any who required instruction
or consolation ; but it is true she went to see and
console the poor with a more special and gay ala
crity. She never regretted her time as lost with
them, saying that towards such she was able to
practise all the offices of charity at once; to console
the afflicted, to teach the ignorant, to point out to
them the benefit they should obtain from their tri
bulation, and to hear from their own mouths what
was necessary to console them. She had ordered
the sister who had charge of the laundry, to put on
one side the torn linen for the poor, and to baste
the pieces together for her to mend them ; and if
she had been permitted, she would have learned
S. JANE FRANCES DE CHANTAL. 43
from our shoemaker sisters how to mend the old
shoes for the poor. Her charity was neither in
discreet nor extravagant ; she never bestowed any
alms to the prejudice of her community, unless
her neighbour was in extreme necessity; as it
happened one year, when she asked our sisters if
they would not be glad to continue the Lent after
Easter, or at least to abstain on some days in
the week, in order to be able to assist the poor.
During the time of the plague, the community
consented at her suggestion to eat black bread, in
order to be able to succour the sick. The great
charities which our Blessed Mother almost every
year furnished to many of our poor convents are
to be found in our account books, and seeing that
this house could not relieve all the wants of the
others, she asked aid of those which she believed to
be able to give it, and she generally wrote these let
ters herself, as they were for charity. We once
saw her shed tears of joy on reading a letter
from our very honoured Sister Anne The"rese do
Prdchonnet, superioress of Rouen, who informed
her that some of her novices had collected se
veral things which belonged to them, and were not
in their dowry, to make a little fund, in order to
assist these poor monasteries : " See," said she
"this invention of charity fills my heart with
gratitude towards this good mother and her
daughters." She wrote them a letter of thanks,
in the sweetest possible terms.
Once our beloved Sister Anne Elizabeth Perrin,
superioress of Puy, wrote to her, saying that she
had been informed that several of our houses were
S, JANE FRANCES DE CIIANTAL.
very poor, and consequently she and her commu
nity had resolved, as they were not yet in easy
circumstances, to fast, in order to assist those who
were the most necessitous. Our worthy Mother
was so delighted at her charity, that she kissed
this letter, and said to us, " See, this is a letter
which has come from the heart and hand of a true
daughter of the Visitation!" She wore it attached
to her girdle for two days : when asked her reason
for this, she replied, " It is in order to offer these
good and charitable daughters to God, and that
His goodness may bless me together with them."
When she was at a loss how to get assistance for
the poor convents, she at least wrote to them very
often to console them and urge them to enrich
themselves with spiritual treasures during their
temporal destitution ; telling us, that not being
able to assist her sisters, she would at least give
them the satisfaction of hearing from her. She
felt acutely when she perceived that some of our
houses were unwilling to assist the others, saying,
that nothing afflicted her so much, as seeing a
want of mutual charity among the daughters of
the Visitation.
But we cannot end our account of her charity
towards externs, as well as to the poor convents
of our Institute, without referring to her charily
in the community; although it is easier to ad
mire than to describe it. She often said, that
through her own sufferings, God had led her to
compassionate the weak, and that, without the
continual illness with which He had favoured her,
she should have had no little difficulty in resting
S. JANE FRANCES DE CHANTAL. 45
satisfied with the mildness and absence of austerity
in which our Blessed Father had] established the
order ; but that God had taught her that nothing
could equal the sublimity of charity. She provided
for all the wants of her daughters, but especially
the sick, having written with her own hand that
were there really a reason she would die for them.
She used, when any were ill, to visit them the
first thing after prime, aud used to return onco
or twice during the day. Whenever any were
very ill, no matter how occupied, she would man
age to go and wait on them herself; and she
expressly ordered the infirmarians to call her
when they were asked, no matter at what hour, and
to rouse her without any fear, as her greatest repose
was to serve her sisters. She said, " When I see
that God has made me so robust in my old age, it
seems to me that He wishes to employ me in wait-
ing on those who are ill, arid, therefore, I visit
our infirmary as often as I can." She used to be
seen often for a long time together holding the
heads of those who were in a fever, and when told
that she was over-fatiguing herself, was wont to
reply, "No, I am only taking my recreation."
She recommended the sick to the infirmarian in a
manner which showed the universal charity of her
worthy heart, and during her last triennium, when
we lost a lay-sister (a novice), she begged the sis-
ter-infirmarian to serve her with as much care,
and to give her all that she required, just as if
she had been one of the most distinguished of our
religious ; and it was remarked that our Blessed
Mother was never more assiduous in waiting on
46 S. JANE FRANCES DE CHANTAL.
a sick sister than on this good lay-sister. She
was not only careful of the sick, but also of the in-
firmarians. She desired them, in the morning, to
take some refreshment, and ordered them to sleep
during the day. She occasionally told our dear
sister infirmarian, that she sincerely thanked God
for the affection which He had given her to serve
the sick, and that if she had sufficient strength
she would never have wished to have held any
other office. One of our infirm sisters telling her
that she was much afflicted at being a burden to
our house, being unable to do anything, and
having been received without any dowry, our
Blessed Mother replied, " Do not, my dear daugh
ter, say so ; you are more precious to us than a
mountain of gold ; it is a great treasure to the
houses of God to possess souls who suffer with pa
tience, as you desire to do, and subjects for the
exercise of holy charity." One day, while attend-
ing one of our sisters, she said, " I have a great
desire to do all I can for our sisters, according to
my rule, for beyond that I neither wish for nor
can do anything."
CHAPTER VII.
OF HER PATIENT CHARITY IN HEARING WITH HER
NEIGHBOUR.
From the love of beneficence of our Blessed
Mother we must go on to her love of forbear
ance. God permitted for her sanctification that
S. JANE FRANCES DE CHANTAL. 47
occasions of practising it should be as abun
dant for her as the air she breathed. She had
copied with her own hand those words of our
Lord: "If you salute your brethren only, what
do you more ? Do not also the heathens this ?
Love your enemies ; do good to them that hate
you." She once said, when obliged to speak,
that she did not remember, after she had sacri
ficed herself to the service of God, ever having re
turned evil for evil, but that she had a great in
clination to overcome evil by good. At another
time she thus spoke on the subject of revenge :
" I have such a horror of this vice, that I believe
I should die through sorrow had I ever done
any act through a spirit of revenge ; nothing
astonishes me more than to think how a Christian
heart can have a thought of revenging itself, a
thing so irreconcilable with the maxims of the Son
of God." Once a person of low life taxed her in
exceedingly insulting language, with injustice and
false chanty. Our Blessed Mother listened with
a sweet and humble countenance to everything,
and when he had finished, her only reply was,
" May God bless you, my child ;" then, turning
to the sisters who were near her, she said : " Do
you see how much this dear neighbour is dis
turbed; he is created after the image and likeness
of God, and we must love him with all our heart ;
let us go and pray for his intention." Another no
less passionate and indiscreet attack was made on.
our Blessed Mother in the parlour, and the sister
who was present said to her : " Indeed, my Mother,
it cannot be the intention of the Bishop (our
48 S. JANE FRANCES DE CHANTAL.
Blessed Father) that you should suffer such in
sults." The saint smiled, and said : " Pardon me
my dear daughter, his Lordship has taught me to
follow that advice of St. Paul, My beloved,
avenge not yourselves, defend not yourselves; suf
fer rather that they should do you wrong and in
jury. " The next day a near relative of the per
son who had thus insulted our Blessed Mother,
complained of her conduct to the Prince de Ne
mours. Mgr, De la Roche D Allery informed her
of this complaint, in order that it might be ex
plained to his Royal Highness ; but she said to
him sweetly : " My dear brother (for she always
called him so in holy friendship, for he was a
nobleman of great virtue), we must suffer some
thing ; if our neighbour did us no harm, how
could we bear with him ? I am delighted that,
being the spouses of Jesus Christ, we are accused,
like him, before princes ; all the remedy that I
shall use will be to communicate for this person."
A gentleman who was much annoyed at his sister
having become a religious in one of our convents,
after doing everything that lay in his power to
induce her to return to the world, butwithout suc
cess, he addressed our Blessed Mother in the
most bitter language, to which she replied with
the greatest mildness, which, however, only-
served to annoy him yet more. Our Blessed
Mother, perceiving that she could not calm
him by the honey of her words, resolved to
adopt another course, and induced the postulant
to leave a considerable portion of her property to
her brother, saying that everything ought to be
S. JANE FRANCES DE CHANTAL, 49
gone to bring back a neighbour into the path of
charity ; and she also made her give him a pearl
chain which she had wished to present to the con
vent, saying: "Give, my dear daughter, the
pearls of the world to the world, in order to lead
back your brother to holy charity, which is the
precious jewel of Jesus Christ."
While this convent was building, as may be
seen in our Foundation, there was so much oppo
sition that even our labourers were stoned. One
of our chief opponents was taken exceedingly ill ;
our Blessed Mother took especial care to take
vengeance on him after the manner of the saints,
by giving him jellies, barley-gruel, and similar
things, not missing one day in sending him some
thing. She said to our sisters : " You see that
this good man deserves that we should take every
care of him ; he has a temptation to feel an aver
sion towards us which can only be cured by
kindness." A gentleman was once exceedingly
irritated because a young lady to whom he was
paying his addresses, had entered one of our new
foundations, and went so far as to present to
our Blessed Mother a pasquinade upon herself.
She began reading it without knowing what it
was ; then threw it on the ground, saying : " Sir,
I believe you have made a mistake, as this paper
is not for us ;" but he replied that it was meant for
herself, and that he would explain it to her ; oa
which he made use of the most humiliating lan
guage that caji be imagined. On leaving the
parlour, she said to the sister who was present,
" Never, I assure you, did I ever hear anything
50 S. JANE FRANCES DE CHANTAL.
which pleased me more than the words of this
young man ; but yet I compassionated him much,
seeing him in a state of sin. We must do all we
can that our Lord may give us this soul." She
prayed so fervently that our Lord granted her
request ; he was converted, begged pardon with
tears, became a religious, and is now a very vir
tuous priest, and a good director. Another who
had written against her to his Sovereign, was
obliged to have recourse to her, being in difficul
ties. She spoke to him as calmly as if he had
been one of our greatest friends ; forgot nothing
in order to render him the service that he
required, and would riot even allude to what he
had done against her and our convent. " Mother, *
said a sister to her, "you bear with too much."
"Come, my daughter," was her reply, " see our
beautiful sentence, Charity beareth all things ;
charity endureth all things/ Some persons,
forgetful of their duty, reproached her with having
done more harm than good in the institute ; to
which she replied with great mildness, that it
might be true, but that it was against her will
and knowledge. Again, a little while before she
left this convent, she received a letter from a
discontented spirit accusing her of so many things
of which she was perfectly innocent, that wo
could not bear to read it ; but she begged us not
to omit a word, to read every word distinctly, and
for fear that anything should have been omitted,
ghe made us read it over again, listening with
such recollection and devotion, that we ceased at
S. JANE FRANCES DE CIIANTAL. 51
every instant to look at her. When we had
finished its perusal, she said to us, "We must
be as gentle as we can to gain this soul ; there is
not one in this institute for whom I would more
willingly give my eyes and my life." She had
many letters written to give her every satisfac
tion, and kept her letter to read over, we believe,
the reproaches it contained in private ; and, al
though writing was then very difficult to her, she
wrote her a note with her own hand, in order
that she might see how much she loved her.
Our saint often repeated the following words of
St. Paul to us : " Bear ye one another s burdens,"
and added that there was no greater burden,
which we can bear for our neighbour than his
imperfections, She gave us an admirable example
of this virtue, and we may even say that we per
ceived its growth- in her soul. She had a song
given her in which her conduct was blamed. She
made us read it aloud, and listened to it with
much pleasure, and then said, " What ought we
to do ? It is not the way to gain this neighbour
to show him his fault ; he is not in the proper
dispositions for it ; it is better for me to bear with
it, and it will be as easy for me to do so as it
is to go to bed, (for she was then retiring); but
let us have recourse to God, I shall communicate
for this soul ; do you also do something for him."
She was very adroit in concealing and bearing
with the faults of her neighbour, especially
when they were directed against herself, Once-
when a sister said to her, regarding some trial,
" These are, indeed, choice morsels for the sto-
52 S. JANE FRANCES DE CHANTAL,
maclis of the saints, as they have the heat of
charity to digest them ;" she replied, I am not
worthy, daughter, to have the food of the saints,
but God permits me, for my humiliation, to feel
these things : He sees my heart ; I ask for no other
defence. He well knows that I would sacrifice my
life for the benefit of any soul." At another time
she said, " For three months have I been patiently
endeavouring to gain access to this soul, and all
my attentions are misinterpreted ; I will not, how
ever, desist, for I am still very far from having par
doned seventy times seven times. Writing to our
dear Mother de Blonay on something which had
sensibly afflicted her. she said, " You may suppose,
my dear mother, that this privation has mortified
me ; but, my God, let us accustom ourselves, my
beloved mother, to suffer wounds from those who
should caress us ; let us keep these arrows deep
within our hearts, and never surrender them ; but
let us always do good for evil." Our saint had the
greatest dislike to remembering any displeasure
caused by our neighbour, and she did everything
in her power to induce persons to forgive the
insults which they had received. A religious had
written to her, saying that another religious was
exceedingly cool to her, and that it afflicted her
deeply. Our saint replied to her, " My dear
daughter, it is not one of the maxims of charity
to be overcome by evil ; bo so exact, I beg of
you in following the maxims of the Son of God,
that the heat of your cordial charity may thaw
the coldness which is in the heart of your
sister. A sister once told her that she had been
S. JANE FRANCES DE CHANTAL. 53
told that another sister had spoken of a fault
which she had committed many years ago. Our
saint asked her what resolutions she had made
thereupon ; to which she replied, " To endeavour,
for the love of our Lord, to conceal the faults,
as much as I can, of those who bring up mine."
"Ah, my dear child," said our Blessed Mother
"you make me young again," and (embracing
her affectionately), " May God grant that you,
may never change these sentiments, I should, in
deed, esteem myself happy, if my death would
engrave them on the hearts of all the daughters
of the Visitation." Continuing to speak, she said,
" We must never be afraid of not taking ven
geance on our neighbour ; for God so takes the
part of those who are quiet, in order not to hurt
those who hurt them, that everything redounds
to their glory. A person once asking her pardon
for many things he had formerly said against
her, .th* saint replied, " No, I beg you not to
think of it ; I know nothing about it, and, by
the grace of God I have no memory to recall
what has been done to my prejudice. When
things are once suffered for God, what have we to
do with them again ?" One of our sisters wrote
once to our Blessed Mother that she desired to
go to another house, because she could not remain
with those who had humiliated and opposed her ;
whereon she replied, " Lord Jesus, in what school,
my dear child, have you been brought up, that
you have not yet learned to suffer from your neigh
bour? With whom did Jesus Christ live ? Was
it not with a thief who murmured at the honours
54 S. JANE FRANCES DE CHANTAL,
paid to His Divine Person, humiliating Him so
much as to say at a festival, that what was done
for him was lost ! Was it not with a traitor who
sold him for a small sum of money? Oh, my
daughter, how ignorant are we in this lesson of
bearing with our neighbour ? Alas, at the least
shadow of contempt and contradiction, we must
begin to display our want of charity. my dear
daughter, make use of this consideration, by
which I have already cured many others. Where
do you wish to dwell for ever ? Without doubt,
you desire your salvation ; the dear soul with
whom you are at issue is also hastening to the
same goal. Tell me, my dear daughter, how do
you think that God will unite you for eternity in
one and the same dwelling, if you cannot, for His
love, live together during the short moment of
your mortal life ? Never think of separating from
your neighbour, for you would thereby separate
yourself from God." Another religious got one
of her friends to tell our Blessed Mother, that
she could no longer live with a person whom
she loved, but to whom she could not resolve to
speak. " I shall make her no other reply," said
our Saint, " except that you may tell her from
me, that if she does not bear with her neighbour,
our Lord will say to her at the hour of her death,
* I have loved you with an eternal love, and I
still love you, because you are my work, but I
cannot see you or speak to you, and therefore we
must separate ; so depart from me. " This pro
duced its fruit, as she spoke to a very good soul.
S. JANE FRANCES DE CHANTAL. 55
But I should be doing her wrong if, while
speaking of her forbearing love, I did not say
something also of her punishing love. She was
very exact, and even at times seemed somewhat
severe in correcting and giving penances. Those
things which offended directly against herself,
and which were only known to her, she suffered
and put up with, endeavouring to correct them
by sweetness; but, if anything was done before
others, she passed over all particular considera
tions to think of the general good, and we have
often seen her enjoin penances with tears, saying
with the deepest feeling, " Would that I might
suffer this penance myself, if my doing so would
not be injurious to my sisters." She wrote as
follows to one of our superiors, " It is true, my
daughter, I have a most exceeding love for the
maxims which our Blessed Father gave me, that
we must bear with our neighbour, even unto
foolishness, and since you desire that I should
tell you how to understand this, I will tell you
how I desire to practise it myself; it is by
bearing with ill humours and with certain little
troublesome defects in others, which do no harm
beyond that of annoying us, little follies, weak
nesses, and acts of iuconsiderateness which are not
noticed, and which affect myself alone; but, my
dear daughter, with things which are voluntary,
and which disedify others, where there is malice
and open obstinacy, our Blessed Father undoubt
edly never taught us to bear with them, without
endeavouring by every possible means, both of
sweetness and of severity, to bring about amend-
56 S. JANE FRANCES DE CIIANTAL.
ment ; and it is true, that I am a little firm in
this, because this house is in the habit of send
ing daughters to other houses ; we have sent
out four this year, and I do not like that they
should say, our Mother of Annecy bears with
everything, suffers everything ; it would be very
prejudicial in our houses. We, who are supe
riors, must so bear with our daughters, that it be
no hindrance to our guiding them to Paradise.
CHAPTER VIII.
HOW SHE PRACTISED THE FOUR CARDINAL VIRTUES.
IF the heart of our Blessed Mother was the
chariot of love, we may say that it rested on
the four wheels of prudence, temperance, justice,
and fortitude. Her prudence was supernatural,
and deserved to be called wisdom rather than
prudence, so heavenly had she made it. She
hated the vice of duplicity and artifice, so that
the name alone horrified her. Once, a certain
sister thought to praise simplicity by speaking
against prudence ; our Saint said to her, " You
must make a distinction, then, and speak of
human prudence, for our holy mother, the
Church, bids us ask God to teach us the ways
of His prudence." Writing once to one of our
superiors, she said to her, " In a word, my dear
daughter, good superioresses of Mary must be
prudent doves, so as to know how to mix one
S. JANE FRANCES DE CHANTAL. 57
ounce of prudence with ten pounds of simplicity ;
the virtues are a chain of honour, of which pru
dence is one of the links, and if it be taken
away, the chain is rendered defective in that
place," She also said, " Many blame prudence
indiscreetly, and others practise it immoderately ;
both do wrong." If our Saint blamed these
extremes, she avoided them carefully. Her
prudence was moderate, and her simplicity
singular. Our Blessed Father, speaking of the
excellent order in which she arranged all her
affairs before leaving the world, said, " She did
everything with such admirable prudence, that
the rash wisdom of the world could not censure
it, and the virtuously prudent had much to praise
therein." We may see by all that has been said,
and all that has still to be said, how perfect
was her prudence, to settle so much business
with persons of every rank and condition, and
to know how to maintain it.
She was also so regular, that her whole life was
a continual practice of temperance. She once
said, that wherever she was, and whatever meat
was given her, she took care to eat only of one
or two dishes, except when it would be remarked.
"When she was travelling, and our houses wished
to supply her more abundantly, she used to beg
the superiors only to give her her common portion.
During her last years she ate very little, her
portion being generally the smallest, and although
they gave her every thing that was nourishing
and substantial, she would not suffer anything
which in the least savoured of delicacy, and only
58 S. JANE FRANCES DE CHANTAL.
ate enough to support life, and she occasionally
said to us, "You cannot imagine how tedious it is
to me to eat and drink, and it would be jet
more so, if it were not that I eat without any
relish or appetite, and only to obey God."
Justice and equity were natural to her ; during
her whole life, both in the world and in religion,
she had a great desire to render to all their
due ; she once told us, laughing, that while in
the world she only knew one sentence of Holy
Writ, "Render to Csesar, the things that are
Caesar s, and to God, the things that are
God s." At the commencement of our Insti
tute, when our Blessed Mother was treating with
a lady on some business, our Blessed Father
perceived that she would not yield. He said that
she was too stiff, to which she replied, " My
Lord, I cannot yield where justice is concerned :
though it should be against myself, I should still
be firm." Our Blessed Father replied, " My
mother, you are more just than good ; I do not
wish you to be so just ; you should be more
good than just." These words impressed our
worthy Mother, and she meditated on them for
a long time, and practised them so well as to
season her justice with so much goodness, that
in her last years it would have been rightly called
only a just and amiable benignity. When there
was any appearance of disagreement with a
neighbour, she begged the sisters who were
charged with the management of temporal mat
ters, to be most careful that everything was
arranged with charitable equity. When some-
S. JANE FRANCES DE CHANTAL. 59
thing was once told her about a neighbour, she
examined both sides carefully, and said, " God
defend us from superiors who believe everything,
for they do much injustice ; but may God pre
serve us still more from unjust inferiors." On
many occasions, when our Blessed Mother was
wished to be more severe than she thought right,
she did all that she could to settle matters, so that
every one might be content, and at last, she would
say, " Do you see, my sister?, the ancients would
have stoned the poor adulteress through justice,
but Jesus delivered her through His goodness ;
this good Saviour came upon earth to associate
justice and peace." Oh, how often have we seen
her yield through goodness, when she might have
compelled by justice. An extern having once
stolen something from the convent, our Blessed
Mother was asked if she had given it, or if it
were a robbery, and she replied, " What, do
you think him capable of a robbery 1 We should
be more just in our judgments," and she turned
away from the subject, but sending for the
accused, she thus spoke to him in private :
" Take a lesson from us ; we might with all
justice make you give back what you have stolen,
and thus cause you confusion; but through mercy
we shall be satisfied with telling you to confess
it. We give you what you have taken, on
condition that it will remind you never to wrong
your neighbour."
The masons who were building our second
house, having been convicted of not having built
the walls as they ought to have been done, were
60 S. JANE FRANCES DE CIIANTAL.
condemned to have them repaired at their own
expense, and it was wished to employ other
workmen, which would have been a serious
injury to the men ; our Saint could not bear
this rigorous act of justice, alleging that, to her
conscience, it seemed exceedingly unjust that
the servants of God, who ought to practise all the
virtues with greater purity than other men, should
act thus." She accordingly sent for these poor
masons, impressed on them the necessity of doing
what was required of them with equity, made
them repair the wall, and in order that they
might not suffer, gave them a sum of money.
Our good Mother de Chatel, who was with her in
the parlour, went to the cell of the sister who was
her secretary, and made her note down this act
of virtue," placing what follows as a heading :
" Blessed be God who has given us a mother so
worthily just, and so holily good." Our Blessed
Mother said that the true rule of Christian justice
was, " Do to thy neighbour as thou wouldst wish
him to do to thee ; he who lives not conformably
to this, does not live justly, and wrongs his own
soul." Our Blessed Father, when speaking of
her, said, " I have found at Dijon, what Solomon
could scarcely find in Jerusalem, I have found
the strong woman in Madame de Chantal." A
volume would be required to describe her forti
tude, for her whole life bears testimony to it.
We will not recur to the courage with which she
left her parents, and passed over her son s body
in obedience to God, who inspired her to leave
her family. The perfection of her fortitude may
S. JANE FRANCES DE CHANTAL. 61
be judged of by the continual war which the
enemy waged against her without gaining the
slightest advantage. She was a strong and
immoveable rock, which broke the force of all
adversities. When she might have been thought
to be the weakest, then it was that she was the
strongest by the grace of our Lord ; strong in
prosperity, not yielding to vanity; strong in
adversity, without desponding ; strong to succour
and bear with her neighbour ; strong to conquer
and humiliate herself ; strong to suffer contra
dictions and censures ; strong in not desisting
from anything undertaken for the foundations
and the welfare of her order ; strong against all
threats and contradictions, saying, on one criti
cal occasion, " These are only men against us ;
though hell should join them, still we should not
desist from doing the work of God." She was
strong to support even with gaiety, a variety
and multitude of affairs ; in a word, strong in
suffering and in acting, in her commencement,
in. her progress, and in her end ; we may even
say, that in her old age, the holy fortitude of
her heart, her mind, and her love showed itself
yet more wonderfully, so that never thinking of
herself, she never felt overwhelmed by any
enterprise which she saw the will of God and
obedience required. The Lord was her strength,
therefore she could do all in Him that strength
ened her, and gave her power to resist all which
was evil, and to do all which was good.
62 S. JANE FRANCES DE CHANTAL.
CHAPTER IX.
OF HER PIETY AND ZEAL IN THE DIVINE WORSHIP.
THE reader may have remarked in what lias
been already said, that from her very childhood,
Heaven had bestowed on our Blessed Mother a
tender piety both towards God and her neigh-
bour ; but we shall only here make mention of
the holy things for which our Saint had the
profoundest reverence, and the most burning
zeal, as she had indeed for everything which
was in any way connected with the worship
and service of God. She everywhere practised
this piety, and took advantage of everything
which could advance her in this happy road.
She celebrated the festivals of our Lord and of
our Blessed Lady with especial attention and
devotion. During Advent and Lent, she gene
rally spoke in chapter of the humiliation of the
"Word in the womb of His Holy Mother, and
of the Passion. During these seasons she wished
us to be particularly attentive to make the
recreations in a more devout manner than at
other times ; and occasionally told us, with admi
rable sweetness, that she gave us one half hour
to amuse ourselves innocently, but the other she
wished us to give to her that she might employ
it with us in serious and devout conversation.
It was a delightful sight at Christmas, to see with
what devotion she sometimes went herself to wrap
S. JANE FRANCES DE CHANTAL, 63
the Infant Jesus and to lay Him in the crib of
Bethlehem, according to the custom ; and she
was careful to go there every day to make her
acts of adoration. She took great pleasure in
our singing Christmas canticles composed by the
sisters at the recreations ; she was not particular
about the rhyme, provided they breathed a
devotional spirit ; she even liked them to be
interspersed with some innocent and recreative
thoughts. She had, at the commencement of
our Institute, by the order of our Blessed Father,
established the custom of singing Christmas can
ticles in choir, from the feast of the Nativity
till the Epiphany, and no matter how occupied,
she was very careful in seeing that these hymns
were properly sung. Once, perceiving that a
sister made a difficulty about singing a trouble
some air, our Blessed Mother said to her with
great feeling, " Alas ! how little devout we are !
we see our Lord weep for us, and yet we feel
annoyed at having to suffer a little in singing
for Him." She delighted in keeping the festival
of the Epiphany with devotion, and always made
us communicate on that day, in thanksgiving
for Jesus Christ having manifested Himself to
the Gentiles ; on Easter Sunday, as often as she
could, she went to make the seven Stations in
honour of the seven Apparitions, with the com
munity, and to gain the indulgences. On the
feast of the Ascension, she went with the
community to the choir a little before twelve, to
accompany our Blessed Lord ascending to heaven
in triumph, and established the custom of doing
64: S. JANE FRANCES DE CHANTAL
so in our houses, When, on the festival of Pen
tecost, she had drawn for the gifts with the com
munity, she read in some spiritual book the
explanation of the gift which had fallen to her;
and having had two years running the gift of
piety, she evinced much joy thereat, saying that
it was the will of God that she should become
very devout, and adding, that we should be sure
to be good religious, provided we were truly
devout. At the commencement of each year, she
carefully placed in her copy of the rules the
names of the saints whom she had drawn by lot
for her protectors, and when asked why she did
so, she said, " In order that on opening this book
daily, I may honour my holy protector, kissing
his name, and begging him to be truly my
protector."
It was wonderful how she found time for all
manner of pious actions, even such as were not
of obligation. She undertook to go to the novi
tiate daily, during the Octaves of the Blessed
Virgin, with a troop of the younger sisters, to
sing the Magnificat before her picture. As far
as was in her power, she was never absent from
any processions or prayers, even those of simple
devotion ; and whether such actions of piety were
done through devotion or obligation, she would
never allow them to be carelessly performed,
saying, that we should serve God seriously
as God. She never omitted on the festivals,
and at the commencement of the year, to dis
tribute to us invitations to the practice of some
particular virtue, taking care to note down her
S. JANE FRANCES DE CHANTAL. 65
own faults, and to acknowledge them openly
at the appointed times. She had these writ
ten at the commencement of the year in the
assembly room, lest we should forget them ;
and after having often told us that we were not
sufficiently attentive in practising our virtue,
she thought the fault deserved to be reproved
by our most honoured spiritual father in his
annual visit. In fine, our Blessed Mother lost
no opportunity of advancing her own soul and
those of her daughters in piety and devotion and
we may well say, that the zeal of the house of
God consumed her. She suffered exceedingly
when informed that in certain convents the chief
study was not that of devotion, and once said,
that she would do everything in her power that
here at least we should so apply ourselves to
devotion, that everything might breathe of piety
and religion.
How great was her zeal in the celebration of
the divine offices ! She was exceedingly watch
ful about them, censuring even the smallest
faults, as the smallest ceremonies were by her.
held in veneration. Advanced as she was in
age, perceiving that we recited the office too
slowly, she exerted herself to keep up the choir,
in order to cure us of our fault. How often
did she assemble the young sisters in her cell !
or go to the novitiate and make us sing before
her, singing with us, showing us our faults, and
instructing us at length, as if she had nothing
else to do. When she visited our convents,
her principal care was to see if the divine
o
66 S. JANE FRANCES DE CHANTAL,
office was celebrated with a perfect observance
of ceremonial, even singing herself and speak
ing much to instruct her daughters thoroughly.
She told us that at the commencement of our
Institute, our Blessed Father had corrected
several bad pronunciations which he had ob
served in her at the office, and having expe
rienced great difficulty in. pronouncing them
otherwise, she had spent several nights with
out sleep from her extreme desire to say
office well, pronouncing the words with which
she had had the difficulty over and over again,
until she was used to them. Until her seven
tieth year, when God called her to sing the
praises of His Divine Majesty in heaven, she
never failed in officiating at the office on the great
festivals of our Lord, our Lady, S. Joseph, S.
Augustine, the Dedication of our church, and
on the days when the Tenebrse offices were sung,
.except when she was prevented by illness, or
when there was another superior, for then she
took her place as the deposed superior ; more
over, during the last months of her life, she offi
ciated at our house at Moulins, as being the
oldest religious in the house, according to a pro
vision of our Customs, when she has a good
voice. Our Saint had so beautiful and sweet
a voice, that she inspired all who heard her
with devotion. Though the washing of the
feet is an exceedingly troublesome ceremony
in large communities, because it is necessary
so often to kneel and rise, yet our Blessed
Mother never dispensed herself from it, in spite
g. JANE FRANCES DE CIIANTAL. 67
of her advanced age, washing and kissing the feet
of the sisters with a devotion visible on her
countenance. This same spirit of devotion and
reverence was visible in the smallest actions of
piety, as when she performed any penance in
the refectory, where she usually, on the vigils of
the great festivals, prayed aloud with her
arms extended in the form of a cross, praying our
Lord by the merits of the mystery which the
Church celebrated, to pardon the sins of His
people, to be merciful to them, to grant us the
grace of fidelity to His holy love and to our
observances, adding other petitions, which she
made briefly but in very fervent, humble, and
devout language. She also showed much zeal
for the decoration of the altars and the church ;
there was no office in the house over which she
exercised a more vigilant care than that of
the sacristy. Her most ordinary work was to
make chalice-veils for those of our houses which
were in want of them. One summer, notwith
standing her other business, she made a tabernacle
veil, a frontal, and a cover for the credence table,
which she made of silk and wool ; depriving
herself of the half hour s sleep which the rule
permits us in summer after twelve, because she
wished that the altar should be adorned with her
work during one of the octaves of the Blessed
Virgin. She spent another summer with the cur
tains and the canopy for the shrine of our Blessed
Father, and said with great humility, "I had
the honour to mend his clothes while he was
alive, and I have now the consolation to orna-
68 S. JANE FRANCES DE CIIANTAL.
ment his sepulchre." She also spun some violet
coloured serge, as an ornament for his oratory,
and not only took care of our church, but also
of some of the neighbouring parish churches,
when she knew that they were in want of any
thing.
CHAPTER X,
HER DEVOTION TO THE BLESSED SACRAMENT AT MASS,
AND AT COMMUNION.
HER devotion and reverence to the Blessed
Sacrament of the altar cannot be expressed.
She always carried about with her a thanksgiv
ing to our Lord, for having admitted her to a
daily participation of His most holy Body. She
communicated daily by order of our Blessed Father
for thirty-one years ; and so far was this from
engendering in her either familiarity, contempt,
or negligence, that her care, her love, and her
devotion, increased daily. She said one day to our
dear Mother de Blonay, that she wished much
to ask leave to practise daily confession in order
to purify herself, as she daily approached the
table of angels, but that she had not ventured
to do so, as our Blessed Father had ordered
her to communicate daily, without commanding
her to confess more than twice a week ; and that
she begged her as her superior to tell her whether
phe ought to do so every day or not ; our dear
S. JANE FRANCES DE CHANTAL. 69
Mother do Blonay replied that she thought she
ought to follow the course marked out for her
by our Blessed Father, and she obeyed her. At
first, she was very particular in preparing herself
with extraordinary care for Holy Communion,
but our Blessed Father afterwards drew up a
method for her, by which her soul was continu
ally led to increased simplicity. He gave her
also the Exercise of the Holy Communion, which
is in our spiritual directory, and which we still
have in our Institute. She had a very great
devotion in assisting at the holy sacrifice of the
mass, and the business must, indeed, have been
very pressing which could prevent her hearing
two masses on festivals, either in winter or sum
mer. Having been informed that one of our
houses was in such great poverty, that mass could
only be celebrated on the festivals, as they had not
the means to pay a priest, she was much grieved
thereat, and immediately forwarded them enough
to pay a chaplain for one year, begging them if
they were in the same necessity the following
year, to inform her of it, that she might again
send them money, saying, that the poverty of no
house had touched her so much as this, and that
she experienced much grief in hearing that the
daughters of the Visitation were deprived of
assisting daily at the sacrifice of life and love.
She thus wrote to one of our sisters who was
about to commence a foundation : "I beg of you,
my dear daughter, the first thing you do, as soon
as you are arrived, to attend to your chapel, and
to have mass said every day ; if circumstances
70 S. JANE FRANCES DE CIIANTAL
not permit it, and you cannot have it in your
house, go and hear it with great modesty at the
nearest church ; it is a great support to the soul
for the rest of the day, to have been in the
morning so near its Saviour really present in
the Divine Sacrifice." Writing to a directress,
she said, "Before everything else, my dear
daughter, let your first care be to teach your
novices, to perform, as purely and as perfectly
as they can, the exercise of the holy mass and
communion ; these two actions are the two most
important actions that we can perform. Tell
them, that in asking to be received, they have
asked to dwell in the house of the Lord, and
to dwell in the house where the Blessed Sacra
ment reposes. This Sacred Presence makes
convents the houses of the Lord ; let them weigh
this grace in the scales of the sanctuary, let
them often meditate on this Blessed Sacrament,
in order that in imitation of our good Saviour
they may learn to annihilate themselves entirely,
and to be willing to live, as He lives, a hidden
life ; in fine, animate their love towards Him as
much as you can, and please take them all once
into the presence of the Blessed Sacrament, to-
adore Him according to my intention, and to ask"
His pardon for the bad use I make of so great;
a grace. She had such a high esteem for the*
prayers which priests say at mass, that she never
wrote to a priest without begging him to remem*
ber her in the Holy Sacrifice. Qiice a Rev.
Father of the Oratory having sent her word that
he kept his promise of remembering her daily
S. JANE FRANCES DE CHANT AL. 71
in the Holy Sacrifice of the Mass, she said
that that promise was more precious to her than
if all the kings of the earth had promised to
crown her and make her queen of the universe.
She had a great reverence for priests, invariably
speaking of them with great respect, and when
it sometimes happened that her blessing was
asked in their presence, she always refused it,
unless the priest commanded her to give it, but
even then he was obliged to go a little way from
her, as she said that it belonged to none to give a
blessing when there was a priest present, for that
this was due to his dignity. To a young man, who
told her one day that he intended to enter tho
priesthood, she replied, " This is the greatest and
worthiest design you could possibly have, but
determine not to live as a man if you are going
to take on yourself an office more exalted thau
that of angels. You cannot, without risking
your soul, serve both the world and the altar."
When informed of any faults committed in
choir, or of any restlessness, our Blessed Mother
reminded us of the sentiments which we should
have in the presence of our Lord, and she had
so great a desire that we should behave with
religious reverence in the presence of the Blessed
Sacrament, that at one time she ordered silence
to be kept before the entrance of the choir,
to make us more attentive to it. During the
octave of Corpus Christi, and always when the
Blessed Sacrament was exposed, she used to
remain in the choir as long as she could, and our
honoured Mother de Blonay having arrived in the
72 S. JANE FRANCES DE CIIANTAL.
convent in the year 1G41, during the octave of
Corpus- Christi, she was astonished at seeing our
Blessed Mother so assiduous in her adoration, and
said to her, " My mother, I assure you that it tires
me to see you so long on your knees :" but the
saint replied, " My Mother, it is your charity for
xne which tires you, in seeing me kneeling so
long, but as for myself I seem not in the slight
est degree fatigued, for all the pleasure I find
in this life is to spend a little time in the pre
sence of the Blessed Sacrament." Our dear
mother also felt no little astonishment that our
Blessed Mother, in spite of her weakness of
stomach, never failed singing in the choir at
communion and benediction, looking out before
hand what was to be sung, in order not to turn
over the leaves, and so to follow the observance.
She took great delight in answering to the Litany
of the Blessed Sacrament. She told us once that
she would wish us, if present at her death, to sing
to her, and to make her repeat the verses, " Mys-
terium fidei," and "Manna absconditum." She
was very anxious that there should be beautiful
flowers in the garden, and that they should be
kept to be placed before the Blessed Sacrament.
On Sundays and festivals the sisters who had
the care of the garden, were wont to give
her a bouquet to carry in her hand, but she
always sent for the sacristan, and told her to
place it on the altar in a vase ; and when they
gave her another, she sent it to the altar,
making her give back the first, which she placed
in her cell at the foot of the crucifix, and when
S. JANE FRANCES DE CHANTAL. 73
it withered away she had it burnt, lest it should
be thrown into the ash pit. She always had
some of these bouquets which had withered
before the Blessed Sacrament. A sister one day
asked her why she did this, to which the saint
replied, " My thoughts do not deserve to be told."
The sister still urging her, " My daughter, colour
and scent are the life of these flowers ; I send
them before the Blessed Sacrament, where in a
short time they wither and die away ; I desire
to do the like, and that my life, which is gra
dually passing away, may finish before God,
while honouring the Mystery of the holy Church."
Another time this sister being much tried with
interior sufferings, our Blessed Mother gave her
half a withered bouquet, which had been brought to
her from before the Blessed Sacrament, and said
to her, " My daughter, put this in a piece of paper,
and put it on your heart, in reverence for the
Blessed Sacrament, I have sometimes been com
forted by this remedy." Our saint having heard
a canticle sung in honour of the Blessed Sacra
ment, often had it repeated at the recreation ;
one day she selected three stanzas to learn by
heart, and said that she had awoke five times
that night in much pain, having always on her
lips the following lines
Ah! supreme bonte! cet nmeureux repas,
Me doit aueantir, et je ne le suis pas!
adding that her soul was much confused at re
ceiving her God so often, and not living in confor
mity with the Divine food with which she was
74: S. JANE FRANCES DE CHANTAL.
fed. She often exhorted us to profit bj com
munion, but she did not like to increase the
number of general communions in the commu
nity, on account of the diversity of dispositions.
CHAPTER XI,
OF HER DEVOTION TO AND CONFIDENCE IN THE
BLESSED VIRGIN.
OUR Blessed Mother had never known any
other mother than the Blessed Virgin, since having
lost her mother when a child, she vowed herself,
as soon as she arrived at the age of reason, to the
Blessed Virgin, to be her daughter, and took her
as a mother ; and she daily returned thanks to
the Blessed Virgin for the favours and aid she
had received from her during her youth, as the
having been her guide, and having preserved her
from many fatal dangers. On her marriage it
was a part of her devotion to recommend herself
and her family to the Blessed Virgin ; and next to
the fear of God, she had nothing so much at
heart as to bring up her children in devotion
to and confidence in this holy Mother. When
she was a widow, not being able to become
a religious immediately, on account of her
children, she erected a convent in her interior,
of which the Blessed Virgin was Abbess. She
honoured her, listened to her, and followed her
direction, and we find, from several letters,
S. JANE FRANCES DE CHANTAL. 75
that our Blessed Father advised her always to
keep close to her Abbess on Mount Calvary.
"Keep strictly, ray daughter, tho cloister of
your convent ; do not leave it without the con
sent of your lady Abbess ; obey her in every
thing, she only wishes you to do all that her
Sou will tell you." Our Blessed Mother, as a
mark of her perpetual servitude to the Blessed
Virgin, obliged herself, by a vow, to say her
Rosary, that is, the chaplet of six decades, every
day, in which she persevered during her whole
life, employing in it a good half hour every day.
In a severe fit of illness, in which she could
not say her office, she begged six of her daugh
ters, after they had said their own Rosary, to
add another decade for her intention, in order that
by herself, or by another, this rosary might
be daily offered, on her part, to the Queen of
Heaven. She also said daily the little rosary of
twelve Ave Marias ; and she gave general per
mission to those who wished to say it, provided it
was not considered as obligatory, and gave no-
occasion for scruple when it was not said. When
our Blessed Father told her that he intended to
make use of her in erecting a congregation, he
told her that he had thought of calling it the
Congregation of St. Martha, and when he wrote
to her about it, he used to say, " St. Martha, our
dear mistress." Although she had a great de
votion to this saintly hostess of our Lord, her
heart felt a little resistance at not being entirely
under the protection of tho Blessed Virgin ;
yet she said nothing, keeping herself so abso-
76 s. JANE FRANCES DE CHANTAL.
lutely under obedience that she made no account
of her own thoughts ; but she prayed much to
God to discover his will to our Blessed Father,
who, one morning when she least thought of it,
came to her to tell her that God had made him
change his opinion, and that we should be called
the Nuns of the Visitation ; that he selected this
mystery because it ^as a hidden mystery, and
was not celebrated in the Church, solemnly, like
the others, but that at least it should be so in
our congregation ; this gave great joy to our
Blessed Mother. She so impressed on our first
sisters devotion to the Blessed Virgin, and spoke
so often of her to the sick whom she went to
visit, that, by general consent, both of the chil
dren and of the people, we were called the Reli
gious of Mary, a name by which wo have ever
Bince been known. When the festivals of the
Blessed Virgin were at hand, our Blessed Mother
was wont to urge us at the chapters and recre
ations to celebrate them very devoutly. Few-
feasts of our Lady passed without her having
canticles sung in her honour at the recreation.
She often joined the novices and other sisters
on the greater feasts, in singing before a picture
of the Blessed Virgin, either the "Magnificat"
or " Ave Maria Stella," having a great devo
tion to repeating three times the verse, "Mon-
tra te esse Matrem." She willingly made nove-
nas and processions in her honour, for public
or other necessities ; and she recommended direc
tresses, above all things, to inculcate devotion
iu their novices to the Mother of God. She
S. JANE FRANCES DE CIIANTAL. 77
showed an inexpressible affection to the Feast of
the Immaculate Conception, above all the other
feasts of the Blessed Virgin, and laboured most
earnestly to induce the Bishop of Geneva to
make it a festival of obligation in his diocese.
Finding that she could not succeed, she humbly
and earnestly besought our honoured spiritual
Father (the Dean of Notre Dame) to celebrate it
solemnly in his church, which he promised to do ;
and our saint told us, with great glee: "Our good
Dean has rejoiced me greatly, for he has told
me that though he should be obliged himself to
ring the great bell of Notre Dame, he would have
it tolled for the Festival of the Immaculate Con
ception as for the other feasts." She thus con-
eluded her letter to a very reverend Abbot : I
have, my very dear brother, one favour to ask
of you : it is that you would be pleased to
grant me, that in your abbey, and the priories
that depend upon it, you will have the Immacu
late Conception of the Mother of God kept with
the same solemnity as the other festivals of our
Lady, and have sermons preached to excite the
people to revere this holy prerogative. I should,
indeed, be happy were I called on to give my life
in support of it." A sister once asked her per
mission to say the Rosary of the Conception nine
days before and after the festival, whereupon she
also resolved to join in these two novenas, and
to make them at other times also, when sho
should have time. Often, during her trials, sho
would say : "Let us have recourse to our Lady;"
and, during her retreat of 1640, she dictated to
78 S. JANE FRANCES DE CIIANTAL.
a sister, on her knees before her crucifix, the
following prayer to our Blessed Lady, to beg
her aid in her interior sufferings : " Remember,
most merciful Virgin, that no one has ever
had recourse to thee, without experiencing the
effects of thy goodness ; Virgin of Virgins, I
present myself before thee, earnestly desiring
that thou wouldst deign to regard my interior
misery, and thus regarding it, Virgin full of
goodness, to use thy maternal authority with
thy divine Son, and to prevail on Him. to vouch
safe me, not deliverance from my sufferings,
unless such be His will, but grace to live in
His fear ; and to do with me according to His
eternal pleasure, to which, through thy hands,
1 sacrifice myself anew, in union with the
sacrifice which thou didst make of thyself on
the day of thy Immaculate Conception, for
which I desire for ever to bless the Father, the
Son, and the Holy Ghost. Amen." She spent
some time in the composition of this prayer,
not wishing to put into it any but the most
disinterested language ; when the sister had
given her the fair copy, she said, putting it in
her bosom, "I should very much like to say
this prayer for nine months ; I shall ask per
mission from the Dean the first time that I see
him." The sister said : " My mother, can you
not do this of yourself?" She replied ; " If one
of our sisters wished to offer any daily prayers,
she would ask my permission ; is it not, then,
right that I should ask that of my superior ; it is
possible that the Blessed Virgin may only listen
S. JANE FRANCES DE CIIANTAL. 79
to me because I shall speak to her by obedience."
We have been told by our spiritual Father that
our saint asked him to grant her this permission,
telling him, with great simplicity, that it was for
some interior trials ; about which he was unwill
ing to question her on account of the great
respect in which he held her. One year, while
she was in retreat, three sisters happened to
be looking for her at the same time to ask
her for certain permissions ; they found her with
lier arms crossed before the image of the Blessed
Virgin, and, instead of giving the sisters the per
missions they asked of her to practise some
corporal austerities, she ordered them to pray
every day for a quarter of an hour before an
image of our Lady during the time of their annual
retreat, and taking a little book from her sleeve,
which she had written with her own hand, contain
ing the litanies of the Blessed Virgin in French, she
said to them : " See, my daughters, how we have
everything in Mary, and with what confidence
and care we should have recourse to her ; if we
are children, she is our Mother ; if we are weak,
she is strong and powerful ; if we stand in need
of grace, she is the Mother of Divine grace ; if
we are ignorant, she is the Seat of Wisdom ; if
we are in sorrow, she is the Cause of our joy,
and of that of the whole earth ; and in this way
she went through the whole litany ; after which
she sent away the sisters, begging of them to
pray earnestly for her to the Blessed Virgin.
One of the sisters replied to her, " What prayer
must we make?" "My daughter/ said she,
80 S. JANE FRANCES DE CHANTAL.
" our prayers are agreeable to the Blessed
Virgin when we praise God for the greatness
which he has bestowed on her, and for the
choice he has made of her to be his worthy and
true Mother.
She was also, as a consequence of her devo
tion to the Blessed Virgin, very devout to her
chaste spouse, St. Joseph ; thus we found in
her writings, that when she spoke of him to our
Blessed Father, she called him " that dear saint
whom our heart loves." She entered, and made
us enter, into the Association of St. Joseph ;
and she was particular that, on the second
Sunday of every month, the holy communion and
a procession should be made in honour of this
great saint. She had a small picture of Jesus,
Mary, and Joseph, which she always carried
about with her; showing it to us once, she said :
"Every day, when I commence our reading, I
kiss the feet of Jesus, Mary, and Joseph, but
because the figure of the devil is painted under
their feet, and I cannot kiss them without kissing
that horrid beast, I shall request the Dean to
allow me to brush it over with a little paint, to
efface him who wishes to efface us from the book
of life." She prayed daily without fail before
the picture of St. Joseph, which is above the
altar of the chapter. On the eve of the day
she left to go to Piedmont (in 1638), a sister
waited until she had finished this devotion, and
begged her to tell her what prayers she said
daily before this picture, in order that during
her absence she might say them daily in her
S. JANE FRANCES DE CHAXTAL. 81
place. Our saint testified great joy on hearing
this, and said to her ; " Come here, then, my
daughter, for me, I beseech you ; I say a Laudato
Dominum omnes gentes, an Ave Maria, and a
Gloria Patri, to return thanks to the Eternal
Trinity for all the graces and privileges which
have been given to the terrestrial Trinity, not
that I make new acts every day, but I have
made them once for all, do you do the same."
The last visit our saint made to the convent at
Thonon, she begged a sister to give her a copy
of a hymn which had been composed in honour
of St. Joseph, and to bring it her when she should
be getting into the carriage ; she did so, and our
saint thanked her, adding, that she wished to travel
with this great saint. She once said that she
wished, in the circular letter which she desired to
send, though she did not actually send it, to
request all the superiors to order that their nuns
should each of them always carry about them a
picture of Jesus, Mary, and Joseph, and one
of our Blessed Father, for, said she, " It seems
to me very desirable always to have our good
friends with us." Once, seeing a picture of the
Blessed Virgin on an altar in one of the ora
tories of the house, she remarked ; " When Jesus,
Mary, and Joseph are not on an altar, I do not
find there all that I want." Some of our sisters
having written to our saint to inquire if they
might lend their church to the associates of St.
Joseph to preach there on the second Sundays
of the month, and to perform the functions of
the confraternity, she replied in the affirmative,
6 VOL. ii.
82 S. JANE FRANCES DE CHANTAL,
and that they ought to think themselves highly
favoured in their Church being selected to
honour him whom God had so honoured, but
that they should request the Priors of the Asso
ciation to choose their hours, so that as much as
possible they might be able to say their office at
the time ordered by the constitution. Often
times, when we were speaking of devotion to
the Blessed Virgin, St. Joseph, and the saints,
our Blessed Mother taught us that the devotion
most agreeable to them was imitation, and that
the Blessed Virgin and the saints were more
pleased at an act of humility, bearing with our
neighbour, and self-renunciation being made in
imitation of them, than with long vocal prayers
in their honour.
CHAPTER XII.
OF HER DEVOTION TO HER GUARDIAN ANGEL AND TO
THE SAINTS.
As we have already said, our Blessed Mother
had a special devotion to the apostles, martyrs,
and those great saints of the first centuries who
planted and supported the faith by their blood
and their labours. She composed a litany to
these holy protectors, invoking them occasion
ally one after another, though she ordinarily did
so rather virtually than actually. She declared
that she did not like that under pretext of
S. JANE FRANCES DE CHANTAL. 83
union with God, devotion to the saints should be
neglected, that we ought to honour them at least
by a general intention, and that, though there
were seasons when the soul could not act nor
have any other remembrance than that of God
alone, there was always, not only a sufficient
liberty, but a great necessity to have recourse
to the saints.
One of our superioresses having written to
our Blessed Mother that she had a novice,
so drawn to the simple contemplation of God
alone, that she could not even invoke the
saints at her morning prayers ; our saint re
plied, that the devil had a hand in it ; that
the novice should be thoroughly examined, and
taught that however favourable the king may
be to us, there are always times and cir
cumstances in which we are obliged to apply to
the officers of the crown : " We have," added
she, " a sister, led by one of the simplest ways,
and purified in everything, both in imagination
and in act ; but I do not omit to make her gain
indulgences and pray to the saints ; and if I
desired her to recite every morning the long
prayer to all the saints, she would do it. Order
this novice sometimes to say the Litanies of the
saints ; if she cannot do it, look on her as a
suspected person ; put her in the hands of some
learned person, and let her be thoroughly tried."
Her advice was followed, and it was discovered,
that as this novice had not been long converted,
the devil gave her this absorption in false con
templation, in order to keep her in the error
84 S. JANE FRANCES DE CIIANTAL.
that it was wrong to invoke the saints. Onr
Blessed Mother said to us on this subject, " I
assure you, I dared not say anything more tbara
advise them to examine and interrogate this
novice : but I felt in my heart that her soul
bad not been thoroughly cleansed from the
leaven of the heretics." It is very remarkable,
that when our Blessed Mother had this feeling
and gave her first answer, she was not aware
that this novice had ever been of the reformed
religion. She ordered them to make her recite
daily, through the whole of her novitiate, the
Litany of the saints ; by this means she was
entirely cured of this wound, and became a very
devout religious. As we have already said, in
the first exercises which our Blessed Father
gave our Saint, he instructed her to make a
visit to the Church triumphant every morning ;
she preserved this practice her whole life, and
daily after her morning prayer, repeated the
following prayer from the Breviary ?
Sancta Maria, et omnes Sancti intercedite pro nobis ad
Dominum, ut nos mereamur ab eo adjuvari, et salvari, qui
vivit et regnat in ssecula sseculorum. Amen.
She had written out with her own hand, in
her little book, prayers to S. John the Baptist,
and S. John the Evangelist, to SS. Francis of
Assisi and of Paul, and one little one to S.
Bernard, who was her favourite saint, and whose
writings she took great delight in reading, espe
cially where he treats of the Blessed Virgin, and
Jiis sermons on the Canticle of Canticles. She
S. JANE FRANCES DE CIIANTAL. 85
had them half bound in order to use them more
easily, and ordered us always to keep in the
chapter a volume containing all the works of S.
Bernard, in order that on the festivals and other
days, during the time allotted to reading, the
sisters who wished might go and read there,
saying, that although she greatly honoured every
kind of pious book, yet that she found a special
pleasure and advantage in reading the Lives of
the Saints, or the works of the Saints, as this
reading excites the heart to imitate and invoke
them, and praver solicits the saints to assist us.
Our Saint was wont, when the Life of any Saint
was read at table, to speak of him or her at
recreation with so much honour and love, that
one would have said that she loved no other
saint but that one with so special a devotion ;
so that we were wont to tell her, with the con
fidence which her saintly charity gave us, that
she must have great credit with the heavenly
court, since she had so many acquaintances and
good friends there, to which she replied briefly
and with great humility.
Her devotion to her guardian angel induced
her to have pasted on the door of each cell a
picture of the guardian angel, in order that the
sisters on entering and leaving their cells might
remember to salute him. She instructed us in
her Replies, often to consult our guardian angels
as to what we ought to do in various occasions,
and to ask their pardon if we failed. She said
that we ought, by the continual presence of
God, to resemble our guardian angel, in having
86 S. JANE FRANCES DE CIIANTAL.
always present to us by faith the face of our
Heavenly Father, whom he sees face to face.
In one of her journeys, she said to her com
panion, " My daughter, let us accustom ourselves
on entering our houses, to salute the angels who
have the care of them, and on leaving to receive
their benediction, and to recommend to them
these dear communities," She often sang the
following verses of the Royal Psalmist, and had
them written in her little book :
Angelis suis mandavit de He hath given His angels
te, ut custodiant te in omni- charge over thee, to keep
bus viis tuis. thee in all thy ways.
In manibus portabunt te, In their hands they shall
ne forte offendas ad lapidem bear thee up, lest perhaps
pedem tunm. thou dash thy foot against a
stone.
We shall speak, in another place, of the incom
parable devotion which our Blessed Mother bore
to our Blessed Father, an affective and effective
devotion which caused it to be beautifully said,
that the life of our Blessed Mother was a faithful
copy of the life of our Blessed Father.
CHAPTER XIII.
OF HER LOVE FOR POVERTY.
I treat of the poverty of our Blessed Mother
next to her piety and devotion, because I have
been told by a holy religious that the soul which
S. JANE FRANCES DE CHANTAL. 87
is thoroughly divested of everything, and which sets
no value on the things of this world, makes a
very pure prayer. The desire of perfectly imi
tating our Lord made our Blessed Mother leave
her country, her house, and her wealth, to become
poor, in imitation of our Lord ; and the com
mencement of our congregation was made in such
perfect poverty that it cannot be expressed : so
that our Blessed Mother s poverty was truly from
choice, and purely voluntary, and yet necessary,
for she had no other possessions, and, following
the guidance of love, had voluntarily let her
self be led into this state of poverty. Before
the congregation had taken the solemn vows,
our Blessed Mother made, as we have said above,
a private vow of poverty in the hands of our
Blessed Father, and she was wont to say that
when she thought of the vow of poverty, she could
have trembled with fear, so easy did she see it to
be, to commit faults against it ; and she was so
afraid of breaking it, that she was continually on
her guard. She had at one time a watch, some
relics, and other similar things which may be
lawfully kept by a superior, but she had a scruple
about them, and distrusted herself so much 111
everything, that she would never have anything
more in her cell than the other sisters ; she waa
even careful from time to time to examine her
cell, lest the sister who slept there to assist her
in her wants, on account of her great age,
should have anything superfluous ; and occa
sionally finding that she was keeping by her two
clean white handkerchiefs, as she was often
88 S. JANE FRANCES DE CHANTAL.
afflicted with a cold, our Blessed Mother used
to take them to the sister-laundress, saying :
" My sister Jane Theresa is never satisfied unless
there is something 1 kept in reserve, while for
mvself, I desire that for me as for the rest,
whatever may be necessary should be taken from
the common wardrobe." This dear sister had
some cushions and towels for the use of our
Blessed Mother when she was ill ; but on per
ceiving this she had them all carried to the
infirmary, desiring that the infirmarian should
give her all that she wanted as to the rest. She
also remarked that her clothes were kept in a
private chest ; she was much mortified at this, and
made them carry them to the wardrobe, begging the
sister, for the love of God, to satisfy her so far as to
allow her to have everything in common with the
rest. She occasionally said that she had much con
solation in thinking that she was more particu
larly clothed and fed by alms, because the Archbi
shop of Bourges, her brother, allowed her a pen
sion, and because a portion of her clothes was
sent her from our convent She delighted in
wearing them, all patched and old, " provided,
said she, "they are clean." She requested the
wardrobe sister to allow her to continue to wear
a veil which had already fourteen or fifteen
patches. She usually used what she began with
until it was worn out. One of our superioresses
having asked her if she ought to condescend
to a religious who had asked to have a new
winter habit every two years, under the pre
text that the habits are warmer when new :
S. JANE FRANCES DE CIIANTAL. 89
our Blessed Mother replied : " Lord Jesus, my
dear daughter, what you have told me about
sister N., has scandalized me exceedingly ; be
careful, my dear daughter, not to allow new-
habits to be made in this way, and be very
firm about this ; if she be cold, let them givo
her a good tunic. I assure you that I have
now worn the winter habit which the sisters of
Dijon gave me for eight years ; and I have never
yet thought that it was not sufficiently warm ;
and I hope, if my life is spared, to wear it yet
for two or three years more. I am truly ashamed
at seeing nuns vowed to poverty taking so much
care about their clothes. Alas! how differently
do the true servants of God live ! I read yes
terday that the great S. Paul was content with
having enougli to appease his hunger and to
cover his nakedness. Alas, how far are we from
this spirit of perfect poverty ! Endeavour to
impress this on the hearts of your subjects, and
do not allow them to be careful of themselves,
nor anticipate what is necessary for them ; this
is contrary to the vows and the rule." When
our saint saw a sister with her habit well patched,
she said : " That pleases rne much, because it
savours of a true religious." She ordered the
superiors, in her Replies, to be very attentive
in making the sisters observe the vow of poverty,
and to give them every opportunity of practis
ing it. She was wont to say that we should affec
tionately and reverentially kiss our old and
mended habits ; she was seen to do this her*
self ; she wore the same winter habit for eleven
90 S. JA.XE FRANCES DE CHA.NTAL.
years, of which she spoke above, and would not
have changed it, had she not been obliged on
going to the foundation at Turin, to wear a robe
similar to those worn by the sisters of the foun
dation.
Once the wardrobe keeper wanting a pair of
slippers for a sister who was ill, she gave her the
pair which our Blessed Mother had worn, pur
posing to make her new ones. On her perceiving
it she had new ones made for the sister and
took back the old ones, saying, " My daughter,
it is but right that I who teach others that
each should wear out what she has commenced,
unless it pleases the superior by her authority
to change it, should follow the same rule my
self." Thus she wore the same slippers through
out the whole winter, although she was much
inconvenienced thereby, as she afterwards ad-
mitted that her slippers were too small. When
she left for her last journey to France, she
would not allow any new habits to be made
for her, and on the eve of her departure she
asked for pieces to mend her tunic, which was
torn; she basted the pieces in herself, and then
taking them to the wardrobe-keeper, begged her
to sew them, showing her how well it did, and
adding, that she thought herself quite fine when
she had anything that savoured of poverty. At
the time of our foundation at Turin, visiting
some houses for her religious, the Marquis de
Lullin desired her Royal Highness, who was pre
sent, to observe the splendour of the foundress
of the order ; her shoes had two or three patches
S. JANE FRANCES DE CHANTAL. 91
on the top, and were tied with strings of leather.
This great princess was exceedingly edified and
esteemed her all the more. She was ever on the
watch to practise poverty; she had so small a firo
in her cell in the winter that it could scarcely
warm her. I speak of the fire in her own cell, when
she had one to herself, which our dear Mother de
Chatel made her take, for until the age of sixty
she had always slept in the dormitory, in a small
cell like the rest; she never had more than one
lamp except when she wrote in the evening, and
though for a wick it had only three threads of
cotton, or two if the cotton was thick, she used to
say ; " I delight in seeing this little light, it savours
so much of poverty." While she slept in the dor
mitory, she very seldom lighted the lamp in her
cell, but opened the door and used the common
lamp. Madame de Toulonjon, her daughter,
wished to make her a habit of Milan serge, as
she was travelling with one which was very heavy
for the summer ; but our Blessed Mother would
not hear of it, and said to her : " Why, my
dear child, if I wore a habit of Milan serge,
however light the stuff, I should be so weighed
down by it, as to have no repose until I had left
it off; the poor should feel the effects of poverty,"
One of our sisters having learned to bleed, a
case of instruments, of which the lancets were
mounted with a little silver, was offered her ; but
our Blessed Mother would not allow her to
accept it ; and because the sister who had offered
her the present, was a superior of one of our
houses, when she came to this convent on busi-
92 S. JANE FRANCES DE CIIANTAL.
ness, our Blessed Mother took that opportunity of
instructing her bj telling the sister in her pre
sence, that the very desire of having these pre
sents would deserve a good penance ; adding ;
, Remember, raj child, all your life, where silver
will answer as well, not to use gold ; and where
pewter will be equally useful, not to use silver ; and
where lead will do, not to use pewter; for the true
daughter of the Visitation should not look for
rich, polished, or elegant things, but for those
which are common, substantial, and simply neces
sary.
CHAPTER XIV.
OF HER LOVE FOR POVERTY CONTINUED.
She looked on the habit of working continually
as a true practice of religious poverty ; and
she always practised it most faithfully, even in
the parlour, except when the conversation turned
on very spiritual matters : she then left off work
ing to be more attentive, as also, when she spoke
to strangers, or to persons of high rank or dignity,
At the end of every month she always wished
either to see the work of each Religious, or that
they should tell her how they had employed their
time. She held those religious in high esteem
who made good use of their time ; and some
times told us that wealthy ladies in the world
were ordinarily idle, but that the servants of
God ought to regard themselves as poor in His
S. JANE FRANCES DE CIIANTAL. 93
house, and consequently should love work. The
love which our Saint had for holy religious poverty
made her dislike to make rich presents to the
wealthy, alleging that it did not become poor
religious to give presents to the great ones of the
world, unless it might be some little appropriate
article of piety and devotion, to mark the
respect felt for them; and that we must keep
what we have to distribute to the poor in their
necessities.
Our saint having been informed that one of our
superiors had given some presents of considera
ble value to a Bishop, she wrote to her as fol
lows : " I have been told, my dear daughter, that
you have given a present of great value to your
bishop ; I must tell you, in all simplicity, that
this action of yours has displeased me, as being
altogether opposed to religious humility and
poverty ; not that I disapprove of presents being
occasionally given to persons to whom we are
indebted, but it must be in accordance with
what is laid down in our Coutumier. If you
desired to give a present to his lordship, you
might have made a beautiful chalice veil for his
chapel, or a handsome mitre ; these may be
easily made by ourselves, but jewellery, my dear
daughter, are presents fit for the royal family ;
it must not then be done again ; your house
has not yet a revenue of its own, and there are
many who are poor in the institute, in whose
favour alms would be well employed ; in a
word, my dear daughter, believe me, it behoves
us to mortify our nature thoroughly, which is
94 S. JANE FRANCES DE CHANTAL
averse to every thing that humiliates ; let it be
shewn by our humility that we are poor, and that
consequently we are unable to give rich presents
to the wealthy, unless it be some object of devo
tion, as such ought to be our whole wealth ; for
the rest, let us keep ourselves little, and eat our
bread with the poor of Jesus Christ ; such are
the friends with whom we shall have to do in the
eternal tabernacles. Oh ! how rich will the poor
be there !" A community of our institute once
sent a ring to our good mother as a present to
the late Bishop of Geneva, because he was the
brother of our Blessed Father, and this ring
having been given by a postulant, had not been
purchased by the house ; she however returned
it, excusing herself sweetly for not doing what
had been requested of her, because she thought
that as the ring was valuable, she would contra
vene religious simplicity and poverty by this
present. Our Blessed Mother read the letters
from our poor convents with great care and
visible pleasure ; and she sometimes said to us,
"My God, how happy are these nuns, to have
such an opportunity of practising their vows !
I invariably remark that the poor convents
always abound in devotion, joy, and goodness."
She encouraged them by her letters to enrich
themselves with this heavenly poverty, and oftea
repeated to them the counsel she had laid down
in her Replies, that the superiors who were
in poor houses should speak but to few of their
poverty, and then only to those who might assist
them ; "For," said she, "we never complain of
S. JANE FRANCES DE CHANTAL. 95
that which we love." Wheii she perceived any
of our pfcor convents dislike begging with impor
tunity, and taking a delight in working to gain,
their livelihood, she kept them in her heart, and
would, when writing to others, speak of them
as an example, saying that it was a beautiful sight
to see the spouses of God like those who were
truly poor, working in imitation of the great
apostle, to obtain their livelihood. She begged
the superiors of our poor convents, if their peti
tions for assistance were somewhat roughly re
fused, to rejoice at it with a double joy, as it was
a precious consequence of their poverty, to be
rejected. She wrote as follows to a superior
before setting out on her last journey to France.
" I conjure you, my dear daughter, to corres
pond with your poverty in all the extent of this
grace ; teach your subjects to delight in seeing
their sacristy, their dormitory, their wardrobe,
their refectory, all displaying poverty ; be care
ful of entering into useless expenses or embel
lishments in your house ; humbly use what you
have for the support of your sisters."
Our worthy motller was wont to say that she
was delighted in finding, from the letters that
she received, that the generality of our houses
were poor, since there were only one or two
houses completely finished and endowed. She
wrote to our poorest convents, that the care
with which our dear sisters of Cremieux con
cealed their poverty from the world, and worked
hard for their livelihood, thus adhering to the
designs of God, who left them poor, had drawn
96 S. JANE FRANCES DE CIIANTAL.
down upon them the blessing of heaven ; that this
convent had been insensibly raised from its
extreme poverty, and their building had been
in great part finished, because they had sought
first the kingdom of God and His justice, the
rest having been added unto them over and above.
She once wrote to a Jesuit father, " We never
complain of poverty, it is the most valuable
treasure that a servant of God can possess."
It appeared to her that two of our houses,
which were not in a position to make founda
tions, might begin to practise the following article
of the Constitutions, " When a convent is finished
and endowed, novices ought to be received from
charity." She notified this to them in the most
forcible manner, and wrote also to their spiritual
father about it, entreating him to be upon his
guard, and to remember that an abundance of
worldly goods would be very much opposed to
that perfection of soul to which the daughters
of the Visitation are called ; and she had great
consolation, as she said in her Replies, in the
fact that in that point this house had anticipated
the rule, having received a considerable number
of novices gratuitously. I remember that in the
year 1640, our Blessed Mother wrote three or
four letters to our sisters of Cremieux, begging
them to receive a pious young woman of Bur
gundy, who had no money. She told them
that she made this request with joined hands,
and if I am not mistaken, the following words
were in one of her letters. "Imagine, my
daughter, that I am on my knees before you,
S* JANE FRANCES DE CHANTAL. 97
and asking you with joined hands to admit this
young person." The good superioress of Ore-
mieux wrote to her, that her humility had drawn
tears from their eyes, and that she had succeeded
in obtaining permission to receive this Postu
lant ; at this our Blessed Mother expressed great
joy, and she wrote a letter of thanks to our sisters
in. very affectionate terms, and told them that
this young woman would be among them the
daughter of the Blessed Virgin, and a loadstone
to draw down on their house the blessings of
heaven. We have spoken above of the poverty
which our Blessed Mother practised in the Foun
dations, especially at those of Bourges and Paris.
She said upon this subject that she felt great
delight in not being over busy or manifesting
her poverty, and added, " We allowed this new
new rose tree to grow quietly with the thorns
of many urgent wants, which hurt us indeed,
but gave us great hopes that the roses would
be all the more beautiful."
When our Blessed Mother was travelling, and
was obliged to lodge in secular houses, she was
always put, through motives of respect, into the
best room ; and was occasionally told that she
was put iuto the room where the king had slept,
and that she had the same furniture as had
been used by his majesty, which displeased her
exceedingly. In the evening she carefully rolled
up the silk counterpanes, and covered herself
with her clothes, saying to her companion,
" Let us, for the love of God, rise early to-morrow
morning and leave all this worldly luxury." She
7 VOL. ii.
US S. JANE FRANCES DE CHANTAL.
showed much more satisfaction in sleeping in
miserable lodgings, on straw or leaves, as she
was occasionally obliged to do, than in large
tapestried rooms and downy beds. Notwithstand
ing her age and her delicate constitution, she
never allowed them to carry a bed for her, nor
to have a sumpter-horse, but only a small box
put in the litter for her books, papers, and a
little linen for a change, for she said that good
religious should, like St. Paul, be content with
what they find. She often said that the greatest
trial she had had since she had been in religion,
was to submit to her superiors, who had her
treated somewhat differently from the rest, on
account of her great age and delicacy of health,
as well as her infirmities, and the great labour
she had to undergo. When she changed supe
riors, to show that she regarded herself as a
poor and simple religious, who wished to possess
nothing without permission, she showed them
whatever she had for her own use, and when
our honoured Mother de Blonay, her last supe
rior, arrived, she showed her even her protes
tations of faith, and the prayers which she
carried about with her, in a little bag round
her neck, asking permission to keep them, and
a small picture of Jesus, Mary, and Joseph,
which she always kept in her Constitutions, and
taking out the drawer of her table, she showed
her that she had nothing but a small piece of
green taffety, which she sometimes used as a
shade for her eyes. In her visits to our houses,
they often gave her a prie-Dieu with cushions
S. JANE FRANCES DE CHANTAL. 99
in the choir, but she would never use it. " Take
it away, my sisters," she was wont to say,
"where is your poverty ?" She always knelt on
the bare floor. Two years before her blessed
death, her age rendering her very weak, so that
she could scarcely rise when she had been sit
ting on the floor in choir, it was wished to give
her a down cushion, but she would not hear of
it, and only consented to use a small cushion of
coarse black cloth stuffed with straw. I believe
we have above related, when speaking of her
charity to her neighbour, how she not only loved
poverty, but also the poor, and how she patiently
listened to their complaints, doing them all the
good she could. When at the end of the seasons,
she inspected the dresses and shoes which the
sisters returned, she desired the officials to keep
for her all that they could for the poor, without,
however, prejudicing the interests of the commu
nity. She also desired that the shoes that were
given them should be mended. If she had been
allowed, she would have once given, in the
depth of winter, her own tunic to a poor
woman. Generally before the Presentation of our
Lady, the day on which we renew our vows, our
Blessed Mother was wont to urge the sisters to
see if they had anything more than was necessary
for use, and she used then to visit all the
cells, to see if there was anything superfluous in
them. She had such a dislike, that those who
had made a vow of poverty, should have the
least unnecessary thing, that when, in conse
quence of her great age, she was unable to
100 S. JANE FRANCES DE CHANTAL.
sew, she returned to the sister who had the care
of the work, the needles which were in her pin
cushion, and we know for a certainty, that she
felt a scruple at the end of her life for having
kept more pins than she wanted in her cushion.
CHAPTER XV.
OF HER LOVE FOR OBEDIENCE.
S, JOHN Cliraacus esteemed him great who
renounced gold and silver ; but he regarded
him as a saint who divested himself of his own
will. We, therefore, according to his words, must
esteem our Blessed Mother as both great and
saintly, for she renounced nothing so fully, so
absolutely, and so perfectly as herself, and her
own will. This truth may be remarked in the
whole of her life and actions ; and besides, she
was shown from Heaven, as we have said above,
that she was destined to be a victim sacrificed
by perfect observance. Oh ! how much did her
desire to be directed make her sigh and weep
before the Divine Majesty to obtain a director ;
and when, by an innocent mistake, she had
placed herself under a director who was not the
one to whom God had given his light to direct
her, with what fidelity did she obey him, against
all her own ideas, and interior attraits. But
when Heaven had placed her under the guidance
S. JANE FRANCES DB CHANTAL. 101
of our holy Father, what language can express
the perfection of her religious obedience, to which,
she had bound herself by vow ? Our Blessed
Father said that, among all the multitude of
souls who were under his direction and followed
his advice, he had never met with one who equalled
our Blessed Mother in the perfection of obedi
ence. I believe that I have forgotten to say in
its proper place, that in the second journey
which our Blessed Mother made to Savoy, to
consult our Blessed Father on the state of her
soul, he had appointed the day when he would
meet her at Sales, where he would wait for her.
Now it happened that, on account of some press
ing business, she was obliged to delay her departure
for two days later than she had expected. Having
started on horseback, she made very long days*
journeys, to make up for lost time, and finding
that it would be impossible, notwithstanding all
her haste, to arrive at the appointed day, she
travelled all one night, although it was raining
in torrents, with a heavy thunder-storm. Our
Blessed Father was delighted at this act of
obedience, and asking her why she had so
fatigued herself, she answered him ; " I did not
think that it would have been right for me to
use any pretext, to exempt myself from what
you had ordered, about arriving here to day."
The Saint then told her how much he desired
liberty of spirit in her obedience, and that she
ought rather to love obedience than to fear
disobedience; and rather to consider the mild
ness of his intentions than the rigour of his words,
102 S. JANE FRANCES DE CHANTAL.
on such occasions. Once our Blessed Father,
speaking of the virtue of obedience, said to her,
"You have never disobeyed me in anything
whatever, except in your condescension to our
two first daughters," (of which we have spoken
above,) upon which our Blessed Mother threw
herself on her knees, with abundance of tears,
exclaiming that she had been shipwrecked at
the very entrance of the harbour. Our Blessed
Father raised her up and consoled her, admiring
how acutely this soul felt for the slightest fault
against obedience. Not satisfied with writing
on her heart the counsels which she received
from our Blessed Father, she also put them
down in writing, and made extracts in her little
book of the principal points of his letters, in
order to have them always before her eyes, and
to direct her exterior, and still more her interior,
by obedience. We know that by an unheard-of
obedience, she begged our Blessed Father to
command her spirit, that it might not wander
in prayer ; the following words are found in the
handwriting of them both. She says ; " I am
not mistress of my mind, which, without my
permission, desires to see and manage everything,
and therefore I ask my dear lord for the assistance
of holy obedience to stop this miserable runagate,
for I think it will respect a positive command."
Our Blessed Father thus wrote to her : " Dear soul,
why do you wish to play the part of Martha
in your prayer, since God has shown you that it
is His desire that you should keep to that of
Mary ? I command you, then, simply to remain
S. JANE FRANCES DE CHANTAL. 103
in God, or near God, without endeavouring to
do anything, and without making any inquiry
of Him, unless He move you to do so. Do not, in
any way, return upon yourself, but remain near
Him." Is not this truly a perfection of obe
dience ? Her guardian angel would have to tell
us with what perfection she practised this com
mand.
Our Saint was always, not only in the hands
of our Blessed Father, but of her other supe
riors, like the faithful servant of the gospel,
going and coming to many different places, as
obedience ordered her ; and where obstacles from
men opposed her, her obedience found its sport in
overcoming them all. Once when it was feared
that sovereign authority would be employed t
retain her, if she went to found one of our houses
in a certain town, she said with great firmness,
that as for that, they need not think of it ; that
nothing could keep her out of Annecy but obedi
ence, and that if a tower were built expressly
to confine her, if her superior commanded her to
return, she believed that God would give her
sufficient strength and energy to break through
the walls, and execute the obedience. In all
her journeys she never desired her own will to
have any part in them, but simply that superiors
should have been led to see the necessity of
commanding her to go, being perfectly indifferent
to all that was ordered her, without endeavour
ing in the slightest degree to influence their
determination, either for or against. When she
was returning from Lorraine, hearing that the
104: 8. JANE FRANCES DE CHANTAL.
Bishop of Geneva was being written to, to
induce her to go to Paris, and fearing that he
would leave it to herself to do as she pleased,
she anticipated him, and humbly begged his
lordship to order her expressly to do as it seemed
good to him, and not to leave it to her own
determination. Having been sent to spend
several weeks in some of our convents, the late
Bishop of Geneva asked her what her heart said
on the subject of this journey. She replied,
"My lord, I have not consulted it, and had I
done so, it could give me no other answer than
that I ought to obey." In her last journey to
France, where she left her precious life, words
would be wanting to express her utter self-abne
gation. She wrote to our most worthy Madame
de Montmorency, saying that she should indeed
be delighted to see her, but that she could not
say a single word about it, and could only do
whatever was commanded her, and our dear
sister, Marie-Helene de Chatelus, then superio
ress at Moulins, having begged her to point out
to the Bishop of Geneva the necessity of her
making this journey, our Blessed Mother replied
by excusing herself, as she did not wish to pre
judice the judgment of her superiors, adding,
"I assure you, my very dear daughter, that I
have an infinite desire to employ the little time
that remains of my life in the practice of holy
obedience." While travelling she often looked
at her obedience, that she might perform ifc
in every respect with the greatest exactness. la
this last journey, our Blessed Mother s compa-
S. JANE FRANCES DE CHANTAL. 105
nion, our dear sister Jane Theresa Picoteau, wrote
from Paris to our honoured Mother de Blonay,
that she conjured her to abstain from requesting
our Blessed Mother to shorten her stay as much
as she could, for that, looking on her as her
superior, she feared to stop ever so little a
while against her intention. Our Blessed Mother
wrote in this same journey to our honoured
Mother as follows : " My very dear and very
good Mother, tell me plainly what you wish,
and believe me that if obedience wishes me to
leave Paris and return to Annecy, I will do so
in spite of the winter, although my work is not
completed, for thank God I wish to attach myself
only to obedience."
The love, honour, and respect which our Saint
bore to her superiors cannot be expressed. She
had an inexpressible desire that the Institute
should have a most religious reverence for the
Bishops, our true and legitimate superiors. She
had an exceeding submission and confidence in
our very honoured spiritual father, which made
her free in writing to him on many little occa
sions. She said that she was especially thankful
to our Lord for having given her so good and
kind a superior, that she could have recours.e
to him in everything which was in any way
unusual, and that thus she lived with more
tranquillity under obedience. Her religious re
spect was extended also to her superioresses,
to whom she paid the greatest deference and
respect, and after she had been deposed, it might
have been thought that she had never com-
106 S, JANE FRANCES DE CHANTAL,
manded, so perfectly did she know how to obey.
Wishing for no other liberty but that which is
found in obedience, she carefully asked per
mission for everything which she wished to do.
When our very dear and good Mother de Chatel
was elected superior in this convent, our Saint
earnestly begged her to exercise her in the virtue
of obedience, telling her that she had been so
long accustomed to command others, that she
was apprehensive that she did not possess that
virtue which makes true religious. She said to
her at the same time, " My dear mother, here
are several letters to which I ought to reply,
order me then to reply to this one to-day, and
to that to-morrow, and thus give me matter in
which to obey you." She invented other little
ways of inducing them to command her ; and
she so deeply valued all that her superior told
her, that she wrote down all that she said, and
always carried about with her some advice
which our very honoured Mother de Chatel had
given her at her earnest entreaty. When our
Very honoured Mother de Blonay had arrived
"here, our Saint, after having given her a faith
ful account of her interior, and particularly of
all that had passed since the decease of our very
dear Mother de Chatel, begged her, in the most
earnest manner, to direct her according to the
light which God should vouchsafe to her for her
welfare. Before leaving for Moulins, she gave
her a short sketch of the present state of her
interior, beseeching her to give her a rule which
she might observe during her journey ; she
S. JANE FRANCES DE CHANTAL. 107
besought her also to give her the book which
she might judge to be the best adapted for her,
looking on herself, absent as well as present, as
under her direction and guidance. Our dear
Mother satisfied her wishes, at which our Saint
evinced much pleasure, saying that that was
truly what she needed. On leaving the house,
she wished our dear Mother to give her her
blessing. She asked her for it with love, and
received her refusal with humility, saying, " Well,
my dear Mother, I shall receive it in spirit."
Our Saint was exceedingly desirous that our
Congregation should profess a very perfect obe
dience. She often spoke of this virtue, and
frequently recommended our sisters the superio
resses, to ground their subjects well in the prac
tice of obedience, in the manner which the
constitutions pointed out. She once wrote thus
to one of them : " Make your daughters become
more and more perfectly obedient. We are
endeavouring to establish our novices well in this
virtue, and I think that if I wished them to go
to heaven they would go there, and if I wished
them to go into the centre of the earth they
would do so." One of our dear sisters of Autun
wrote to our Blessed Mother, saying that it had
been left to her choice to return to Moulins, where
she was professed, or to remain at Autuu, and
that she did not know what to do about it ; that
having sacrificed her whole soul to obedience,
she had no longer any judgment to decide for
herself, or to make a choice, being equally ready
to go or to come. Our Saint kissed this letter
108 S. JANE FRANCES DE CHANTAL.
several times, saying, " May God bless this dear
sister, who has no will of her own ; if she
performed miracles I would most readily believe
them." She wrote to her, urging her to perse
vere in her self-denial, saying that whoever has
been vowed to obedience, and afterwards con
cerns herself about herself, her employment, her
abode, or her direction, retracts her vow, and
after having died for God, miserably rises again
by self-love, to live in herself. In a word,
our Saint might well boast of her victories, for
she was most obedient at all times and in all
conditions, in the world, and as a religious, as a
superior, and as a subject, in health, and in sick
ness, in her travels and in the house, in little
and great things, in her interior as well as her
exterior, for others and for herself, in life and in
death ; for when asked what should be done with
her body after her death, she replied that she had
no orders to give about it, and that she was
under obedience to her superiors, and the con
vent of Annecy ; and when the Duchess de
Montmorency requested her to leave her com
panion, our dear sister Jane Teresa, at Moulins,
she replied that she had no authority to order,
and that permission must be obtained from the
superior of Annecy, where she had made her
profession.
S. JANE FRANCES DE CHANTAL. 109
CHAPTER XVI.
OP HER LOVE TOR PURITY.
I KNOW not what to say on this third vow, save
what our Blessed Father has written ; " That the
virginity of this holy widow, repaired by humility,
was more excellent than a less humble virginity,
and that she truly merited to be associated with
that honourable body of holy widows, worthy
of being honoured as the temple of God. While
she was a maiden and a wife, possessing the
most attractive beauty and grace, her innocence,
her modesty, and the majesty of her counte
nance kept the most licentious in awe. As soon
as she became a widow, her heart became a
garden closed by the sacred vow of chastity,
and surrounded by the hedge of thorns of mor
tifications and exercises of virtue." Our Blessed
Father said that she was a tower of ivory, so
fit was she to make of her chaste heart the throne
of the peaceful Solomon. When left a widow,
young and beautiful, she renounced everything
that could flatter the senses ; the mere mention of
a second marriage was a horror to her. All her
friendships were frank, simple, and sincere, but
holy and without familiarity. She had engraved
deeply in her heart, and carried it written in her
little book, that the Blessed Virgin, the Abbess
of her interior convent, of which we have already
110 s. JANE FRANCES DE CHANTAL.
spoken, feared, seeing an angel in human form,
because he praised her. After her example, she
would have feared a man, though he had appeared
in angelic form, if he had praised and caressed
her. She had got our Blessed Father to writo
for her the marks, whereby to discern false
friendship from real, and had this sentence
impressed on her heart : " The friendship of
this world is enmity with God." Speaking
once in confidence with our very honoured
Mother Faber, she said that she never remem
bered having had to say a word in confession
touching chastity, and that she humbled herself
in thus perceiving her own weakness ; and that
without doubt had she been strong, God would
have permitted her to have been attacked by
this temptation as well as by others ; that she
compassionated those souls who were tempted
by it, and that she was especially careful to pray
for them, and to aid and console them. She
confirmed the same thing in the account which
she gave to our very honoured Mother de Bloiiay,
before her departure for Moulins, telling her that
she had been attacked with all kinds of temp
tations, except those against purity. She once
said that the cell, retirement, mortification, and
prayer are the great safe-guards of the chaste
soul, and that the true religious ought not to
look at the pleasures of the world, of whatever
sort they be, except behind the cross of their
Spouse ; that is to say, with an eye of contempt.
She ordered that those who were tried by tempta
tions of impurity should speak of them but little,
S. JANE FRANCES DE CHANTAL. Ill
and that they should not partioularise any of
their trials, save with their confessor, and that
only when they had any scruple. Whenever there
were any counsels about chastity in the reading at
table, she always had them passed over, saying that
these things ought never to be read in common, but
only in private, by those who were in want of
them. She once said to a sister who spoke to
her of her trials on this subject, " My daughter,
take to yourself the wings of the dove, and fly
for refuge to the corner stone, to the wounds of
Jesus Christ, and remain there in tranquillity,
without a look, without a dispute, without
replying a word to your enemy." She never
spoke much on such temptations, but with tho
most admirable clearness of mind said in four or
five words all that the soul who consulted her had
need of. Her incomparable purity of heart
appeared in the perfect neatness and propriety
of her external appearance, and of all that she
did. She had so expelled from her heart human
love by divine, that she seemed to be altogether
of a spiritual nature, being purified from all
that was not purely divine, and we may declare
that we have seen this Blessed Mother living
and breathing for her Heavenly Spouse alone,
not only in all honesty and purity, but in all
sanctity of mind, words, behaviour, and action,
which made her conversation immaculate and
truly angelic.
112 S. JANE FRANCES DE CHANTAL,
CHAPTER XVII.
OF HER LOVE FOR HUMILITY.
THE Rev. Father Binet, of the Society of Jesus,
having seen our Blessed Mother at Paris in 1619,
bear long- continued contempt and humiliation
with sweetness and constancy, he said that ho
believed that she had been professed with four
vows, and that the fourth was humility, enquir
ing if that vow was not made in our congrega
tion. "My dear Father," replied our Blessed
Mother, with a sweet smile, "it is my desire
that we should practise humility as exactly as
if we had vowed it ; knowing this, we join
this precious virtue to those of the three vows."
A soul which has been endowed with the grace
of God in an eminent degree for many years, and
which leads a life corresponding to what it has
received from His Divine Majesty, wrote once to
our very good Mother de Chatel, in reply to a
question which she had asked of her, as follows :
"For more than twenty years that God has made
me to know our very worthy Mother de Chantal,
His goodness has always made me see, both by
intellectual ^vision and by experience, that He had
especially and from the beginning chosen her to
be in this age, a mirror and clear representation of
the hidden life of Jesus Christ ; and to speak to
you sincerely, my very dear Mother, beseeching
S. JANE FRANCES DE CHANTAL. 113
you, however, not to mention my name, having
rendered myself unworthy of the grace of God,
the first time that I heard of the order of Mary,
I was powerfully drawn to pray for its progress,
and after holy communion Jesus Christ made
me see that when He uttered those sublime
words, Learn of Me, because I am meek and
humble of heart/ He had looked with a glance
of especial love and election on our Mother do
Chautal, whom 1 then saw in spirit with Jesus
Christ made man, in an abyss of humility, hidden
in God." Let us see how our Saint corresponded
with this regard and election of God by her
most holy humility. Whence came that great
and longing desire, from the timo of her widow
hood, to be instructed and guided by another in
the spiritual life and in virtue, but from a genu
ine and virtuous distrust of herself? The fol
lowing are her own words : " After God had
deprived me of Monsieur de Chantal, and I had
consecrated myself to His Goodness, I conceived
great regret in my soul for the vanity in which
I had let my days run by in the world ; it seemed
to me as if this evil had happened me because
I had been the mistress of my own actions. In
my great desire to have a director, I said to our
Lord, with abundance of tears, My God, I who
am so ignorant, shall be certain to err if I
am not instructed, and my soul weaker than
weakness itself, will fall from bad to worse, unless
Thy Majesty give me a master and support. "
Our Blessed Mother was naturally very high-
spirited and imperious, and it was necessary that
VOL. II.
114 S. JAXE FRANCES DE CIUNTAL.
the power of grace should subdue that which
came from nature, ; and, indeed, it cost her
much. God taught her at the very commence
ment of her widowhood, to subject herself to all
creatures for His love. He humbled her so as
to make her become the servant of the servant
of the house, in the house of her father-in-law,
rather than his daughter. She had no authority
whatever, her actions were continually under
espionage and continually censured, her words
misunderstood and misinterpreted, her good works
criticised, and her most indifferent actions
blamed ; in a word, as a good Father Capuchin,
named Matthias, said, she made there a longer,
more humiliating, and more mortifying novitiate
than she would have done in the most rigorous
orders of the Church. Our Blessed Father, as
a prudent director, seconding the designs of the
Holy Spirit upon this great soul, kept her always
in the pure way of humility, and desired that her
chief object should be to root her heart well in
this virtue. At first he taught her that the
Christian widow is the little violet in the garden
of the Church, a lowly flower, which has nothing
in it striking, neither colour, nor scent, but which
is all sweetness, lowliness, and modesty. He told
her that having lost her husband she had lost her
crown, and that having lost her virginity she had
lost her glory, so that nothing now remained to her
but lowliness and abjection ; and he ordered her
to exercise herself not in pompous and showy
virtues, but in those which were suited to her
widowhood, which he said were humility, con-
S. JANE FRANCES DE CHANT AL. 115
tempt of the world and of herself, simplicity, love
of abjection, the service of the poor and the
sick ; and he assigned her as her dwelling-place
the foot of the cross, telling her that it should be
her glorj to be despised, and that she should
reckon as her crown her misery, her littleness,
and her abjection. Some very spiritual persons
seeing this holy widow endowed with such high
dispositions for the interior life, wished to urge
her on, but our Blessed Father said to her, "No,
no, be content with spinning the threads of
the little virtues of humility, sweetness, morti
fication, simplicity, and others which are suitable
to widows ; he who tells you otherwise deceives
and is deceived." This great director desired
that our Blessed Mother should be so submis
sive to his direction, and so entirely self-subdued,
that once when she had written to him respecting
certain somewhat ardent desires which she had, he
answered her, God willed nothing more of her than
that she should be submissive in everything.
" Leave to me," said he, " the conduct of your de
sires, I will take great care of them, and do you
have no anxiety on the subject ; moreover, I shall
never give them back to you, and it would not be
expedient that I should do so, but be assured that
I shall make no bad use of them, having to render
an account of them to God." Was it possible to
find a soul more submissive and more utterly
divested of self than she was, since her director
governed her desires, and, as we have said above,
commanded her very thoughts ? She kept herself
thus lowly, little, and humble, like a little child,
116 S. JANE FRANCES DE CHANTAL.
holding the hand of him who guided her in the
name of God, without so much as asking, " Where
are you leading me ?" She said rather with
the ardent St. Paul, in that spirit of holy blind
submission ; " What wilt thou have me do ?"
God having regarded the humility of His servant,
and having made her the honoured mother of so
many daughters, she wished to appear rather a
disciple than a mistress in the sublime lesson of
humility, and she wrote as follows to our Blessed
Father ; " I ask my dear lord s assistance for
the honour of God to humble myself, I desire
to be most exact in never saying anything 1
whence glory or esteem may redound to me."
Our Blessed Father wrote these words in reply,
on the same piece of paper : " Doubtless he who
speaks little of himself does extremely well, for
whether our words be to accuse, to praise, or to
abase ourselves, we shall see that they will only
serve as a bait to vanity."
Every one knows how much the Institute is
indebted to our Blessed Mother, nevertheless she
was ever anxious to persuade us that she had
no share either in its commencement or founda
tion, and often said that it was not right to
do such a dishonour to so flourishing a Congre
gation as to call her its foundress, and that it
had but one founder, our Blessed Father ; and
wherever she found herself called foundress she
effaced the word. We know that when the
depositions for the canonization of our Blessed
Father were taken, she took the pains of reading
them carefully through, however badly written,
S. JANE FRANCES DE CHAXTAL. 11J
that she might erase the title of foundress which
she feared they might have applied to herself.
She would never accept any other title, either in
the contracts or in the process for the beatifica
tion, save those of humble and devout mother.
Although our Blessed Father had given her full
and entire power to establish or abolish in the
Institute whatever she thought fit, telling her
that she was mistress of the family, and could
order what she liked, yet she used this power
with such humble modesty, that she told us she
had never ventured to establish anything in the
Institute, unless she had first received the order
to do so from our Blessed Father, and therefore
she always carried a memorandum book with her,
to write down those things which circumstances
showed ought to be established, in order to speak
of them to our holy founder, and after his decease
she felt a scruple in establishing anything, unless
her conscience dictated to her that such was the
will of our Blessed Father. As we expressed our
astonishment, she said ; " What then, is it right
for servants in a house to do anything beyond
that which is according to the orders and wishes
of their master?" thus showing that she only
regarded herself as the servant of the Institute.
This she explained with great simplicity, saying
that in the first years of the Institute when there
were many foundations, she was like servants of
all work in harvest time ; the father of the family
says to them, " Come here, go there, return to
that field, go into that other." But when these
poor peasants become old, they are only fit for
118 S. JANE FRANCES DE CIIANTAL.
spinning, and cannot help at times saying to the
children,-, whose father they have outlived, " Your
father did not do so ; your father wished that
it should be done in such and such a way ;"
then applying her comparison to herself, she
said, " At the commencement, as being the
servant of the Institute, our Blessed Father
said to me, * Go and found at Lyons, go and
found at Grenoble ; return to go to Bourges, leave
Bourges to go to Paris, leave Paris and return
to Dijon. " Thus was I for several years doing
nothing but going and coming, at one time in
one of the fields, at another in another, of this
dear father of the family ; now I am only a poor
old creature of sixty-five (this was her age at that
time) it seems as if I was no longer of any service
to the Institute, unless it may be a little to tell
the intentions of its Father." She added that
she had never had any thought which pleased her
more than this. She especially honoured our
older Mothers and sisters, and would not call
them daughters, regarding them as her compan
ions, but our Blessed Father commanded her to
do so, and our Blessed Mother, writing on this
subject to our very dear Sister Fran9oise Margue
rite Favrot, said to her, " I find at the conclusion
of your letter that you are jealous at my calling
our sisters superioresses, daughters, and not
you ; my God, my very dear sister, you would
wish me, then, to call you my daughter ; I will
do so willingly to obey you, with the same tender
affection as the rest. It was through respect that
I abstained from doing so, and I wished to do
S. JANE FRANCES DE CHANTAL. 119
the same with our first mothers, but in conse
quence of their earnest entreaties, our Blessed
Father commanded me to do it. Your humility
in desiring it will increase my respect, and in
calling you my dear daughter, I shall honour
you with all my heart as my very dear sister and
my very honoured Mother." She wrote also as
follows to our Sister and Mother Claude Agnes
de la Roche : " My advanced age allows me now
more easily to call those daughters, whose mother
I clearly see I neither am nor deserve to be ;
but as I am their eldest sister, and they have lost
their father, they desire to call me mother.
my God ! may they make me such, and not
be ashamed at having me as their servant ;
surely, my dear daughter, I should indeed be
presumptuous, seeing the little good I have done
in the congregation, if I desired any other posi
tion than that of servant, and a very useless one
too."
CHAPTER XVIII.
OF HER LOVE FOR HUMILITY, CONTINUED.
AFTER our Blessed Father s decease, the Chapter
of this house of Annecy, fearing that the humility
of our Blessed Mother would induce her to resign
her position, elected her Superior general in the
hands of M. de Sales, cousin to our Blessed Fa-
ther, Provost of the cathedral church of Geneva,
120 S. JANE FRANCES DE CHANT AL.
and our spiritual Father. But our Blessed Mother
renounced in full Chapter this election, and could
not be induced to accept it, declaring that she
would never act as superior upon such a title,
though assured by the elder sisters and by the
Provost that our Blessed Father had declared it
to be his intention that, during her life, this
house, which is the mother-house of the Institute,
should have no other superior than her, and that,
as its Superior, she should be the common Mother
of all. She replied that her conscience told her
that if our Blessed Father had been alive, he
would have approved of her acting thus, and sho
adhered to her resolution with such persevering
humility, that they were obliged to yield to her,
and the election was made for the triennium.
Consequently, at the termination of her third
year, she sent her resignation in writing from
Pont-en-Lorraine, where she had gone for a foun
dation, and she had gained over the late Bishop cf
Geneva, to put a stop, by an absolute order, to the
opposition of the Chapter. They then proceeded
to the election of another superior, who was, as
we have said above, our very honoured Mother do
Chatel, and afterwards our Blessed Mother was
elected every three years, and not only would
never remain superior longer than the Coutumier
permitted, but at this last election, when she
might have been again elected for three years,
she would not suffer it, giving strong reasons for
her refusal. She told us sometimes, that besides
her total incapacity to guide others, she was very
happy in having this opportunity, by being alto-
S. JANE FRANCES DE CHANTAL. 121
gether deposed, of doing away with an error
which had insinuated itself into most of the
houses of the Institute, that those were in some
way to be censured, who only remained three
years in the office of superior.
From the moment that our Blessed Mother
was deposed, without desiring either exemption or
privilege, she took the last rank, bowing and
paying all other little honours, not only to the
Superioresses, but to the Assistants while they
were in office. She was very attentive in assisting
at the Chapters, and accusing herself ; it was in
vain to put hindrances in her way, or to give her
occupations, for she always found means of
escaping from them, in order to humble herself,
which annoyed our very honoured Mother de
Blonay exceedingly, as she did not like seeing
this venerable saint in the lowest place, humbling
herself before her. She used to try and manage
that at the hour of the Chapter our Blessed
Mother should be wanted in the parlour, but she
soon found means to disengage herself, which
made our very dear Mother once, at the end of
recreation, hold the Chapter without ringing the
obedience, thinking thus to take her by surprise ;
but it was in vain, as she suspected the trick,
and leaving the company in the parlour, went to
the Chapter. Our dear Mother perceiving it,
requested her to withdraw, saying that the Chapter
had commenced, that for that time it was not
necessary for her to come, but that she might do
BO the Saturday following ; the saint obeyed, and
retired, but with a heart so truly touched with
122 S. JANE FRANCES DE CHANTAL,
grief at not having been permitted to practise
these exterior acts of humility, that she wept
most bitterly ; she then went to spend the re
mainder of the time of the Chapter with a sick
sister in; the infirmary, to whose prayers she
recommended herself most earnestly, adding that
it was a just punishment of God that she had
been prevented from humbling herself like the
others, and that, as unworthy to be with the com
munity, she was separated from it ; and she said
this with such tears and sobs that she had never
been seen to weep so bitterly, and both her sick
sister and the infirmarian cried in sympathy with
her ; after Chapter, she begged our dear Mother s
pardon, throwing herself on her knees before her,
for having replied too much to her, in order to be
allowed to accuse herself, begging her to humble
her, and give her a penance for this fault. This
was a common practice of hers, and I can assert
that I never saw her weep bitterly, except when
praised, or when refused permission to practise
acts of humility, as the last in the house. As long
as her strength allowed her, she served in her turn
in the refectory like the others, and washed the
dishes, and fearing that she might not be called in
her turn, she watched the turns, and would oc
casionally go out of her turn. She would never
dispense herself from sweeping, according to the
list that was ptfsted up, except when ill ; and even
on the eve of her departure for Moulins, on her
last journey, she swept. She was accustomed to
collect the dust with feathers bound together,
but with such care and time in order to do ifc
S. JANE FRANCES DE CHANTAL. 123
well, that a sister who was waiting for her at the
gate with some letters of consequence, said to
her, " My mother, it seems as if your chanty
were finding pearls, you gather up the dust so
carefully." The Saint answered her with an
unutterably serene and recollected countenance :
" I am gathering up more than that, my daughter,
and if we only knew what eternity was, we should
think more of gathering up dust in the house of
God, than pearls in the house of the world."
The sister immediately wrote down these words
so truly religious, so fearful was she of losing a
syllable of them. She not only practised humility
on ordinary occasions, but received with open
arms every opportunity of humiliation ; these never
failed her, and she once said, that she had a sub
ject for rejoicing and humbling herself, inasmuch
as she knew no superioress in the order who was so
much censured as herself, and when she was told
that, being Mother of all, she must bear the whole
weight, she said, " I did not mean it in that
sense, but only that I do wrong more than the
rest." One of our good Mothers, 4he superioress
of Nantes, Marie Constance Bressand, wrote to our
Blessed Mother in all confidence, that there were
many who censured her for allowing herself to be
called ivorthy Mother ; she received this notice
with great joy, saying that the censurers were
perfectly right, and thanked the good mother
heartily for her sincerity. But with incomparable
simplicity she declared that when she had had
things written she had never paid attention as to
whether she was called worthy or not, which pro-
124 S. JAXE FRANCES DE CIIANTAL.
ceeded from her great indifference to the things of
this world, and her continual attention to God.
A few weeks after this she received letters from
others, which were anything but civil, telling her
that it gave great disedification, that she allowed
herself to be called worthy mother, and that she
should efface this word in the writings of the
Institute. This truly worthy Mother read this
letter with still greater pleasure, because it was
very humiliating, and made us write to all the
Communities of the Institute, beseeching them
not to call her so any more. She also took the
trouble to have read to her the lives of our
deceased mothers and sisters, as well as the Book
of Foundations, in order to efface this word worthy,
ordering the sister who wrote them not to use
the word again, telling her that common sense
might have warned her, seeing that it was a shame
to call her worthy, who was so unworthy. One
of our superioresses wrote to her, through an
excessive simplicity and confidence, saying that
she thought that age had made her relax in
that mortification which had formerly appeared in
her. Our Saint made us read this letter, three
or four at a time, one after another ; she also told
the community that it was but too true that she
had relaxed in her attention to her little acts of
mortification, and that she wished to profit by this
advice, thanking her who had given it her,
with words full of tenderness, gratitude, and
love. On several occasions, when our Blessed
Mother or her relatives had been sp oken ill of in
the most cutting language, she never appeared to
S. JANE FRANCES DE CIIANTAL. 125
notice it, and told several that were in her confi
dence, that this contempt and abjection had been
so very useful for her interior, that if she had not
feared to confuse those who had rendered her this
good office, she would have thanked them for it on
bended knees ; these were her own words, and she
added that she had done so in the sight of God, and
had said, " Father, forgive them, for they know
not what they do ; by these words," added she,
" I meant, they did not know the good which
this little contempt had done me." She was often
known to suffer insults and reproaches without
making known her innocence, saying, " We must
bless God for everything, and not excuse our
selves." M. du Peron, a very great servant of
God, speaking to us of the sweetness with which
he had seen this Blessed Mother support a humi
liation, which was perhaps the severest she had
ever suffered, related to us that she had never
spoken to those who were the cause of it, but
with words of honour, esteem, and affection ; and
that her countenance had appeared so joyful,
that he could not look on her without admiration.
The love of contempt in our worthy foundress
was followed by a mortal hatred of all praise,
which she did not oppose by a multitude of words
of humility, but contented herself with three or
four spoken so truly from the heait, while her
eyes swam with tears, that it was impossiblo for
any one to go on. {She acknowledged once to
our very dear Mother do Chatel, that after her
interior pains she suffered from nothing more
severely than from praise, through the clear view
126 S, JANE FRANCES DE CIIANTAL.
which she had that God alone deserves to be
praised. She often recommended us never to
praise any one in his presence, nor during his life,
because we could not tell what might be his end.
She added, also, that God had reserved judgment,
glory, and vengeance for Himself, and she occa
sionally spoke for a length of time on these words
to the community. Giving once a definition of
what it was to be a daughter of the Visitation,
she said, " To be a true daughter of the Visita
tion, is to esteem contempt, and to contemn
honour." She added, that humility was the key
of the treasures of God, that if the soul presents
herself before Him without this key, she will
obtain none of the treasure in the eternal coffers,
but will be always wretched and poor. She
once wrote to a superioress of our Institute, that
apart from solid humility there were nothing but
shadows and mere phantoms of virtue. She
often recommended humility in her letters and
speeches, but only true humility, which makes us
love to be reputed and treated as that which we
know ourselves to be before God. She would not
read the funeral oration on her brother, the late
Archbishop of Bourges, because her relatives were
praised, and she said to me, " If you find any
thing devout, tell me when you have read it, but
for the rest, I do not wish to hear of it." God, who
does the will of those who love Him, satisfied the
desire of His humble servant, and permitted that
she should die in the pure practice of humility,
having no office in the order, and holding the
last place and last rank ; but all that we can say
S. JANE FRANCES DE CI1ANTAL. 127
of the humility of our Blessed Mother cannot
equal the praise given her in three or four words
by our spiritual father, " that the excellence of
the humility of this holy soul consisted in conceal
ing her humility."
CHAPTER XIX.
OF THE SWEETNESS AND HUMILITY OF HER GOVERNMENT.
THESE two dear virtues of sweetness and humility
were the points on which the whole government
of our Blessed Mother always turned. She wrote
at various times to some newly elected supe
rioresses, who dreaded the burden of the supe
riority, that if they were humble they would be
sufficiently strong. Among other things she wrote
to one of them in the last months of her life, that
if a dry stick had the power of humbling and
annihilating itself before God, and was elected
as superior, God would rather give it sense and
intelligence than disdain to govern well by means
of it, and that superiors would never be deficient
in governing unless they were deficient in humi
lity. When she wrote to the superioresses and
sisters who were going to found, she invariably
recommended them to establish their government
in humility, and said that, like foundation stones,
they ought to place themselves so low, by humi
lity, that they would not be able to find them-
, 128 S. JANE FRANCES DE CHANTAL.
selves again in order to ascend. " Blessed are
the souls," she wrote to one of our sisters, " who
descend so low in the abyss of humility, that
they lose sight of the earth. God blesses such
souls in their government and their enterprises."
We may say that the general and private govern
ment over her Institute of our Blessed Mother
was rather carried on by sweetness and humility
than by authority. She never undertook any
thing concerning our houses except after- prayer,
and paid the most absolute deference to our
Prelates and -spiritual fathers. A person of con
sideration urged her once to command one v of our
superioresses to do something which he greatly de
sired, but the Saint replied ; " Three things hinder
me from doing what you request ; first, because
it would be a mockery for me to command where
I have only a right to obey," (she was then de
posed ;) "secondly, that I having now no legitimate
power to order, our sisters would be under no obli
gation to obey ; thirdly, that the thing being
reasonable, doubtless as soon as we shall have
requested our sisters they will comply with our
request." The Rev. Father Binet wrote to her
once, that they were spreading a report that she
desired to withdraw our sisters from the service
of the Magdalenes, to which she replied as fol
lows : " With respect to the coldness conceived
for me, as your reverence informs me, by several
persons of rank, who imagine that I desire to with
draw our sisters from this charity, in truth, my
dearest father, I embrace the abjection of it with
all my heart, though in reality I have not even so
S. JANE FRANCES DE CHANTAL. 129
much as thought of it. In the first place, my
rashness does not go so far as to presume that
I should have the authority to do it even if
I wished it, nor should I even wish to 4 have
it; when, therefore, my opinion is asked on
such points, I make it known with all can
dour ; if it is not followed, I am not offended, 1
my dearest father, and should in truth be very
wrong if I were offended. If our sisters write to
me for my opinion, I ask our Lord about it with as
much simplicity as I can, and if His goodness deigns
to hear me, and to give me light about His holy
will, I answer them, according to the perfect
union and confidence which God has wrought
among us, leaving them, however, as is but
reasonable, entire liberty to act as they please,
for, my very dear father, I cannot and ought not
to act otherwise with our houses, and should in
deed be throwing myself open to censure from
superiors were I to do so." In these words
we have a faithful and simple account of the
manner in which our Saint behaved towards the
Institute.
Some one wrote to her another time, say irig that
she was much censured for not having arranged
for the appointment of a superioress-general after
her death, since she herself performed the functions
of one, to which she replied ; " My very dear daugh
ter, you may tell Jesus Christ that I have written
to you, that if 1 have done any actions which have
looked like a superioress-general, they have origi
nated in my pride, and the natural quickness of my
temper, for I never thought of being superioress-
9 VOL. ii.
130 S, JANE FRANCES DE CHANTAL.
general, and if I had such an idea, and wished to
act as such, I should wish to be everywhere point
ed at as vain and void of the spirit of truth. It
is true that the Institute applies to me, because I
have nearly always been superior of this house of
Annecy, to which all the convents have as much
right to apply as children to their parents, and
assuredly if I have ever been particular about any
thing, it has been to behave to those houses which
address themselves to us, in a spirit of meek
and humble charity, and without any other power
than that of cordial prayer." When our Saint
visited our houses, she would never do anything
that might savour of superiority, not even sit in
the choir in the seat of the superior, nor recite
the Benedicite or the grace. If she had anything
to say to the whole community, she caused the
sisters to assemble somewhere else than in the
Chapter, which she would not hold, nor did she
ever do so except when she was superior. While
at Moulins, during the latter part of her life, where
there was no superioress, because she had not ac
cepted the office, as we have already said, she left
it to the assistant to perform all the offices of
superior, not even giving benediction at the end
of Complin, and the sister assistant having pro
nounced the words without presuming to make the
sign of the cross over the sisters in her presence,
she said to her, " What, my dear daughter, have
you then deprived me of so great a benefit ; I
beseech you not to do so again, for every one should
discharge her own office, and it is for you and
not me to perform the functions of superior.
S. JANE FRANCES DE CHANTAL. l3l
When our Blessed Mother perceived anything
in a house that ought to be corrected, she correct
ed it with a frankness truly humble, maternal, and
generous, and when informed of any faults, she
never hesitated in writing about them without tho
slightest flattery, but with all sincerity and cor
diality, pointing out the evil, and showing the
remedy with admirable ingenuity, always appeal
ing to superiors with a respectful and submissive
deference ; and when matters required it, she
wrote herself to the Prelates with such filial
humility, confidence, and that they generally
gave her full power in the convents under
their jurisdiction ; a power which she used
with great modesty and deference. The more
she advanced in age and in perfection, the more
gentle became her government, and in the last
year of her life she said to our very honoured
Mother de Blonay, " My very dear Mother, I have
veered and turned to every side that can be
imagined, I have considered and tried every mode
of government, and after all I have seen that
that of mildness, humility, sincerity, and patient
forbearance is the best, and the one which the
superiors of the Visitation should keep to." She
also wrote as follows to one of our superioresses,
" Be firm, my dear daughter, in your observance,
but be more rigid to yourself than to others ;
I do not say this only as regards your bodily
infirmities, for in this respect you should be
charitable to yourself, otherwise you will give
great anxiety to your daughters ; but I mean it
with regard to regularity, and the little miseries
132 S. JANE FRANCES DE CHANTAL.
of the soul ; the longer I live the more do I sea
that sweetness is requisite both for finding au
entrance into hearts, and for abiding there, in
order that they may do their duty towards God ;
and, in fine, our religious are the sheep of our
Lord, and therefore we are allowed, while leading
them, to touch them with the rod of correction,
but not to shear or flay them, or lead them to the
slaughter-house, for that belongs only to the
Sovereign Master."
It was also one of our Saint s chief maxims in
her government, not to render the yoke of religion
heavy by loading her subjects with new obedi
ences, for she said, that a religious had enough to
do in obeying her rule ; that the yoke of religion
is light because God makes us love it ; but that
inasmuch as it is a yoke, it captivates and brings
nature into subjection ; that superiors ought
always to keep up the courage of their subjects,
in order that they may bear this yoke without
wearying of it all their lives. She was wont to
say also, that while a nun obeyed her rule, it was
necessary sometimes to exercise her, in order to
to make her advance more and more in perfection,
but without harshness, and in the spirit of sweet
charity and loving zeal. As for those who failed
in observance, she desired that they should be led
themselves to ask penances for their faults, and
counselled that light penances should be given,
when they really humbled themselves, inasmuch
as the repentance of a contrite heart is great,
when it perceives that it is treated with kindness.
Never in giving a penance or correction did she
S. JANE FRANCES DE CHANTAL. 133
use words of contempt or of reproach, or that in
any way expressed disdain ; and she well knew
how to cure a fault, and yet comfort the defaulter.
She was wont to say that one of her greatest
trials while superior, was the obligation of cor
recting and giving penances, which she neverthe
less regarded as one of the solid parts of the
preservation of religion. The Prelate, in one of
our convents, had ordered a sister to drink only
water for a few days ; our Saint believing that
the weak health of this sister would suffer there
by, obtained permission to mitigate the penance,
which she did, by secretly putting some white
wine in her water-bottle, in order that the com
munity, who had witnessed her faults, might not
perceive that her penance had been dispensed.
She had incredible patience in bearing with weak
souls. It would be difficult to decide which most
predominated in her government, a gravity alto
gether holy and full of majesty, which cut off all
effeminacy, loss of time, and reflections of self-
love, or a maternal kindness, which rendered her
affable, amiable, and compassionate towards the
infirm in mind and body. She anticipated their
wants with charity, listened to them with patience,
spoke to them with charitable sweetness, and
assisted them with humble perseverance. We
should not, she was wont to say, put those who
are at all cowardly all at once at the head of the
army, for fear of their being alarmed, nor show
them all their wounds, for fear of their believing
them to be incurable, but we should sweetly teach
them to walk, as did the great Apostle, who acted
134 S. JANE FRANCES DE CHANTAL.
like a tender nurse among her children. She show
ed a generous and active charity in her care for
the bodily succour of her daughters, and showed
them an affection truly maternal, which made people
marvel how she could attend to such little things
when she had so much to do ; but she was yet
more constantly and cordially solicitous and inde
fatigable for their spiritual welfare ; it was her
principal object, and when she saw a soul pro
gressing in solid virtue, and in the interior life,
she had a special zeal in urging them to good,
saying that such willing subjects only required
their path to be made clear for them, and their
affections to be enkindled ; and that for every
little assistance which was given them, they
advanced very far in perfection.
Writing to a newly elected superioress, she gave
her the following advice : " Your office, my very
dear daughter, is that of a mother of a family ;
apply yourself with a holy zeal to the care of your
household, which is twofold, both temporal and
spiritual. Let your government as regards the
former, be generous and humble, neither niggardly
nor splendid ; be on your guard lest your house be
involved in debt, for this gives great anxiety and
subject for complaint to those who succeed you ;
if you are poor, go on in sweetness and humility.
As to spiritual affairs, let your vigilance be con
tinual yet sweet. Make your subjects as devout
as you possibly can, for on this depends their
good, for if they take pleasure in conversing with
God, they will be very retired and mortified. Be
not like those mothers who dare not punish their
S. JANE FRANCES DE CHANTAL. 135
children, nor, on the other hand, like those
impetuous ones who are ever making them cry.
Do not flatter self-love, and induce jour daugh
ters to leave the care of themselves to you. You
must know, my very dear daughter, that your
sisters will not all make the same flight towards
perfection ; some will soar very high, others will
fly low, others again will take a middle course ;
serve each one according to her capacity. There
are certain good but little souls of whom one must
not expect more than to see them go on their
little way in the path of observance, without
pressing them, for that would only make them
fall and embarrass them with bitterness and dis
gust : others have great dispositions, and these it
is necessary to urge on to the true virtue of humi
lity and divestment of self, but with sweetness and
great constancy, and not to spare them. If your
government be praised, humble yourself before
God, duly referring the glory to Him alone ;
if you be blamed, humble yourself with the know
ledge that nothing can produce nothing, and ever
bear it in mind, as a certain truth, my dear
daughter, that you will do great things with the
grace of God if you are humble, sweet, generous,
and devout."
136 S. JANE FRANCES DE CHANTAL.
CHAPTER XX.
HOW SHE DESPISED EVERYTHING WHICH SAVOURED
OF WORLDLY VANITY.
Ix life and death our Blessed Mother recom
mended to us the love of humility, and to avoid as
deadly poison everything which savoured of the
world, or which would give us credit in its eyes.
She was once told that one of our superioresses
had a fine mind, that her convent was superior to
every other in the province, that she was spoken
of in all the higher circles of society, in a word,
that her house was quite the vogue. Oar Blessed
Mother was sensibly touched by this, and only
replied as follows : "I am never so much pleased
about our houses as when I hear that humility,
devotion, and love of solitude reign in them, and
that their spirit shines only in simplicity, poverty,
and contempt of the things of this world." She
inculcated upon us most carefully, that we should
always keep ourselves little and humble before all
other religious orders, and she spoke of it very
strongly in her Replies. Writing to one of our
superioresses, who complained of the underhand
opposition made by some other religious to our
foundation in a certain town, in order that they
might establish their own house more easily, our
Blessed Mother said to her, " It is true that
wherever the good religious mentioned by you can
S. JANE FRANCES DE CHANTAL. 137
oppose us they do so, but let us only oppose their
power by our weakness ; if they wish to found at
, and people wish for them there, let them do
so, and do not oppose them ; is it not reasonable
that they should have the precedence ? If we are
humble, God will furnish us with establishments,
and better than those which we are deprived of.
Our Saint would not boast of the assistance which
she had from kings, queens, princes, princesses,
great lords and ladies, and she was wont to say,
that we must avail ourselves with such modesty
of the favours and good will of the great, that
they may see that we esteem ourselves unworthy
of it, and that we do not wish to be importunate ;
and that every one may know that we do not
make a boast of our interest.
A person of high life, and to whom we were
under great obligations, asked her one day to write
in his favour to her Royal Highness, to obtain for
him the post of captain in her guards, but he
never could induce her to do so ; she assured him
with profound humility that it would be a subject
of ridicule, if she were to presume to claim so
much interest. Although it grieved her exceed
ingly to refuse him, yet she did so, and said to
the sister who was present, that she should indeed
have been ashamed if it were said at court, " Such
a one obtained his place through the interest of
Mother de Chantal." She however requested the
Bishop of Geneva to write to the queen in behalf
of this man, saying that she would pray to our
Lord for him, and that true religious ought not to
think that they have favour with any one but God.
138 S. JANE FRANCES DE CHANTAL.
She was told that a deposed superioress, who
had acquired considerable interest, used it in be
half of those who applied to her, whereon our
Blessed Mother adroitly sought for an opportunity
to warn her about it in charity, and to point out
to her that it was too grand a thing for our little
ness, telling her in confidence about herself, that
though she had great connections and interest in
the parliament of Dijon, yet she never remember
ed having made any application to her relatives
since she had become a religious, except once to
one of her cousins, in a matter of religion and
charity, and that we ought to regard ourselves as
too insignificant to be mentioned or known in par
liament or at court. Our Saint was not ignorant
of the esteem and affection in which she was held
by the queen, who often enquired after her.
When heaven granted the prayers of France, and
this good queen became enceinte with the Dauphin,
who had been so long desired, the Archbishop of
Bourges going to congratulate her, her majesty
requested his grace to write to our Blessed
Mother to recommend her to her prayers, as well
as those of her order, The Archbishop of Bourges
urged her, on this occasion, to write to the queen,
to congratulate her on being enceinte, assuring
her that her majesty would be very much pleased
by it, but she excused herself, begging this good
prelate to assure the queen that she had written
to all our houses, that they should pray earnestly
for her majesty ; and when we begged her to
accede to his request, and write this congratula
tory letter, she replied : " I cannot, for what am
S. JANE FRANCES DE CIIANTAL. 139
I, to venture to write to this great queen ? We
ought to keep ourselves so low and hidden, as
never to do anything to be observed by the great ;
if we perform well towards them our duty before
God, praying to Him for their preservation, their
success, and especially for their salvation, God will
make us known to them when we want their pro
tection, and will incline their affections towards
us." She said once that she believed that there
were few congregations more beloved by the great
than our own, and that it was a gift of God,
which we should certainly lose if we sought to
preserve it by human means. She altogether broke
off some very important business, because it was
bringing us into notice and worldly influence ;
and once, when speaking of this subject, she
placed her hand upon her eyes with a most
charming grace, and exclaimed, " As soon as ever
I saw the worldly splendour of it, it dazzled my
eyes, and I could no longer see at all in the busi
ness." She often said " The splendour of the
nuns of the Visitation is to be without splendour,
and their glory is their lowliness." She was once
told that our sisters at Paris could do much in
some business, as they had great interest with
the parliament ; she replied, " It is true they have
great interest, and God preserves it to them,
because they preserve for God their simplicity
and humility, and a very great forgetfulness of
the world. I can assure you that these three
virtues shine brightly in their community, and
this is our true glory."
When our Blessed Mother was travelling, she
140 S. JANE FRANCES DE CHANTAL.
avoided as much as she could, all pompous and
ceremonious receptions. When she was obliged
to receive addresses from the clergy or magistrates
who went to visit her in a bodj, she blushed
like a young maiden who receives an insult, and
answered in very few words, as wishing to show
that she did not know how to correspond to any
thing which savoured ever so little of vanity or
pomp. A sister once told her that her daughter,
Madame de Toulonjon, had requested her to let
her know when she was to set out for France, in
the year 1655, that she might meet and accom
pany her on her journey. The Saint turned
sweetly to our dear Mother Faber, and said to
her, " What shall we do ? God knows how delight
ed I should be to have my daughter with me ; but
it is a pity ; we should have to have litters and
carriages, and a train of attendants, which would
all displease me exceedingly ; when we arrived
in any town they would say, It is Mother de
Chantal, who is going to St. Mary s ; all this
breathes the spirit of the world, and is very dis
agreeable to me. I love so much," she added " my
little company, our shut up litter, our ecclesiastic,
and two muleteers." How strenuously did our
Blessed Mother refuse to allow that five or six of
our sisters at Annecy, belonging to high families,
should accept certain abbeys which were offered
to them by their relatives, and how much was she
delighted with our dear sister Anne Marie de
Leage, for the generous resistance which she
made herself to a similar offer from her brother
the Duke de Puy. She wrote in the following
S. JANE FRANCES DE CHANTAL. 14:1
terms of it to our dear Mother Marie Jacqueline
Faber, " For the rest, our dear mother of Poitiers
is indeed happy in having shown such virtue and
such a love for her lowly vocation, and for having
given such an example to her institute, of which
indeed those are not the true daughters who would
not willingly prefer humility to grandeur. Oh
God, how I should grieve to see any of our sisters
leaning on a crosier, and possessing the rank,
name, and attendance of a lady!" Our Saint
declared in her Replies, with words which seemed
exaggerated, though they were only what her
zeal really inspired, that we ought never to accept
or possess abbeys, or priories, unless it be to
change them entirely into convents of the Visita
tion, and that with permission from Rome, and
even in this she wished that we should be very
reserved. One of our nuns, who was rather dis
satisfied, wrote to our Blessed Mother, stating that
she had left an abbey and a priory to become a
daughter of Mary, and that having refused the
crosier which St. Benedict presented to her, she
had only found a cross in the hands of our Blessed
Father. Our Blessed Mother thus replied : " My
daughter, it is your ^happiness to have found the
cross ; the crosier never opened heaven to any
one, the cross opens it to the whole world.
In vain do any come to the Visitation if they hope
to find anything there but the hidden and humble
life of the cross, for, my daughter, do you not
read that the congregation is even founded on
Mount Calvary ?" Our Blessed Mother not only
hated show in matters of importance, but even in
142 S. JANE FRANCES DE CHANTAL.
things of less consequence ; composed counte
nances, studied speeches, affected proprieties,
fashionable language, complimentarj letters, and
far-fetched words, were all an abomination in her
sight, and when a new postulant spoke affectedlj,
our Blessed Mother did all in her power to change
her mode of speaking, correcting her at every
turn, making her read before her, in order to
make her pronounce her words simply and
straightforwardly. She would not permit us,
when speaking of spiritual matters, to use learned
or elevated language, saying that it was contrary
to the humility and simplicity of life which we
ought to profess utterly and entirely.
She generally found kneeling- stools prepared for
her in the choir when visiting our houses ; she
would never use them, nor suffer a cloth on her
table. "Are we ladies ?" she used to say ; " Do
we require the luxuries of the world ?" Once a
religious came here who was a little scented,
Our Saint said that every time she approached
her she felt quite sick. " I wonder at this,"
she said, " for our princesses come here so scented
and perfumed, that everything they touch is
redolent of it, and I do not so much as think of
the scent, but this religious makes me quite ill ; I
believe it arises from the aversion which we ought
to have to worldly things. Religious should have
no other scent than the good odour of their
piety, humility, and modesty." She detested all
shakes and prettinesses in singing, and though she
liked much to hear fine voices, and to have the
litanies and hymns well sung, she wished the sing-
9. JANE FRANCES DE CHANTAt,, 143
ing to be simple, and without these worldly orna
ments. She desired that not only our persons,
but our buildings also should show humble sim
plicity and contempt of the world. Our Blessed
Father speaking of her in a letter respecting the
little room we have in this first convent, says, " As
to our Mother, she has learned so well to lodge
on Mount Calvary, that every earthly habitation,
seems to her to be still too fine." Our Saint
often said that superiors, when they build, should
be careful that the architects should do nothing
which should show splendour. She was much
mortified whenever she thought of a certain lodge,
which forms the entrance to the apartments of the
tourieres, and to the parlour, in our house at
Tours, "because," she said, "it resembles a
chateau, but it was made with such affection and
good faith on the part of the architect, that that
alone makes it tolerable to me." When we wrote
the Foundation of our convent at Troyes, our
Blessed Mother made us add that there were
certain superfluities in the building which the
architect had made, which the sisters had been
unable to control, as the building was far from
where they lodged. In her last journey she cen
sured our dear sisters at Nevers, because the
door of their church was too highly ornamented,
and ordered them to write to all our convents,
that they had done wrong in this, so much did
she fear that these examples might have bad con
sequences, and induce others to do the same.
144 S. JANE FRANCES DE CIIANTAL,
CHAPTER XXI.
OF HER LOVE FOR, REGULAR OBSERVANCE.
THE rule and the actions of our Blessed Mother
were so well adjusted to one another, that we may
say that the one was the exact measure of the
other, and that she had, according to the in-
structions which she gave us at the end of her
life, conformed all her inclinations to the rule,
and not the rule to her inclinations. She inces
santly recommended punctuality in observance,
both in her letters and in her discourses ; but punc
tuality without vexation or narrowness of spirit, a
gay and loving punctuality, a punctuality proceed
ing from the heart. She often bid us be punctual
not to the mere letter, but to its meaning and its
spirit. " It is good," she said, " to observe the
rule which says that* we should go promptly at the
first stroke of the bell, but it is better to observe
most minutely that which orders the perfect self-
denial of our own will." She often said to us,
" My sisters, I am very much afraid lest we should
be satisfied with this external observance, without
applying ourselves to the rules which purely con
cern interior perfection, for we shall have to give
a more exact account of the latter than of the
former." She said that she knew no rule which
told upon her more than this, " They shall do
S. JANE FRANCES DE CHANTAL. 145
everything in a spirit of profound, sincere, and
frank humility ;" for that it should be remarked
that the rule says in a spirit, not in look, in words,
or in appearance.
She also recommended, with singular affection,
exactness in little things, and reminded us of
those words pronounced by the Eternal Truth,
" He that shall break one of these least command
ments, and shall so teach men, shall be called the
least in the kingdom of heaven." This truth
leads us to believe that our Blessed Mother was
very great in the kingdom of heaven, for she
observed, and taught us to observe with a most
exact fidelity, all those least commandments of
rules, ceremonies, and observances, which are
very numerous in religious houses, and by which
everything is done in good order. The more she
advanced in age, the more punctual was she in
these little ordinances and practices ; she would
not dispense herself from an inclination of the
head, from any little ceremony, or from taking
care to raise her dress while descending the stairs.
When deposed, she was the first, on the eve of the
new year, to give her cross, her rosary, and pic
tures to the sister assistant for the change, in
which she drew, like the rest of the sisters,
refusing any dispensation, She knelt down before
the superioress for the corrections like the rest
of the community. If any of the sisters or
the community in general were told of a fault,
she was the first on her knees to accuse her
self of it, in whatever little way she might have
failed in it, for she never approved of any one
10 YOL. ii.
146 S. JANE FRANCES DE CHANTAL,
accusing herself generally, and was wont to say,
that this was to perform a most solemn action
without application, and in a careless and per
functory manner. Her exact attendance on
all the offices, and even extraordinary prayers,
which are only permitted, and not prescribed by
the rule, was truly wonderful. Her age, and the
multiplicity of her business, having made her
mornings necessary to her, she requested permis
sion of the Bishop of Geneva, to exempt herself
from assisting at Tierce and Sext, to which she
only went on festivals. She also wished that
our good Mother de Chatel should ask our
most honoured spiritual father for the same
privilege, for a sister whom she employed as her
secretary, and who could not therefore assist at
the community offices. When our Blessed Mother
was having the decorations prepared for the
Beatification of our Blessed Father, as it was a
very long business, and it was absolutely neces
sary that the sisters should rise earlier in the
summer mornings, and absent themselves from the
offices, she spoke of it to the Bishop of Geneva,
and ordered us to have a time fixed, and a bell
rung, at which we were to be ready to go and
perform our spiritual exercises, in order that even
in this we might keep our observance. When she
ordered the sisters to do any common work, such
as carrying wood, stones, lie for washing, or
other things, she never failed in taking part in it,
and even when her age and her weak health had
diminished her strength, she used to carry three
loads in honour of the Blessed Trinity, and five
S. JANE FRANCES DE CHANTAL. 147
in honour of the five wounds, and then retired,
saying most graciously, " Our sisters offer to our
Lord according to the riches of their fervour, and
I according to my weakness and poverty." What
enabled her almost always to have time to be with
the community, was that she never lost her time
in useless conversation. She listened to all the
sisters had to say concerning their wants with the
greatest kindness and patience, but she invariably
cut short everything superfluous with such holy
firmness, that none ever dared to approach her
for this purpose ; she used even to reprove the
sisters, if through not taking care to ask for
their permissions in the time of obedience, they
were compelled to speak in the hour of silence.
She was very adroit in getting away from the
parlour, and as she was ever ready to remain
there as long or as often as charity required, for
the consolation of any soul, so also did she, with
a holy rigour, invariably retire when the office or
any other of the community exercises sounded,
whenever she was only kept there by those whom
she could leave, or engaged in indifferent conver
sation. She said that our greatest civility is to
show ourselves good religious. It was easier, it is
true, for her to act thus than any other, as many
were satisfied with only seeing her. She was also
wont to say, that the religious who is fond of
useless conversation, does not know what it is to
converse with God. She had a great affection for
holy reading, nevertheless, on work days, she
only employed half an hour in this exercise, as
the rule requires, and when it was decided that
148 S. JANE FRANCES DE CHANTAL.
those who did not wish to take their half-hour s
repose in summer, in the middle of the day, should
be obliged to go on with their work, our Saint, who
till then was accustomed to spend this half-hour
in holy recreation of her soul, by reading the holy
Scriptures, altogether retrenched this liberty, and
subjected herself like the others to do her work,
whenever she did not repose. When the sisters
urged her to employ this half-hour in reading, she
replied, " We should always do that which is most
in conformity with the rule, when we know it."
She used occasionally to return from the parlour
quite worn out ; when there was not more than
half a quarter of an hour of recreation remaining,
the sisters would try to persuade her for so short
a time, not to take up her work, but she would
reply with a sweet smile, "Ah ! what shall we do
with the rule which orders the sisters to work
at the recreation ?" and saying this she would
take up her work.
She was often heard to say that nothing was
ordered uselessly in rules and religious houses,
and felt a great dislike for any interpretations or
questions which trenched in the least upon sim
ple and exact observance, and her usual reply
used to be, " See what is written, and do it." A
superioress proposed to her a certain method
of making the sisters give an account of their
interior, so that they should only do it every
three months, saying that in the other months
they need say but little, and that so all might be
finished in an hour. Our Saint was touched to
the quick by this proposal, and answered with
S. JANE FRANCES DE CHAXTAL. 149
some severity, that if she knew any houses were
the rule was interpreted with such latitude, she
would complain of it to superiors ; she also ad
vised the good Mother, if she had acted thus,
to confess her fault, and to inflict on herself some
penance, that she might remember it all her life.
About the same time another superioress wrote to
her, that she made one part of the choir give her
this account one month, and the other part the
next, and that she did so because she was very
busy in the building, as well as other business.
Our Saint replied to her, " My dear daughter,
your principal business should be to observe your
rule, without omitting one iota of it, and I am
of opinion that you are infringing it in a very
essential point, which is the interior direction of
the sisters ; now I entreat you to make a thorough
amendment in this matter, and to ask pardon of
your Chapter for the bad example you have shown,
in perverting this rule, in order that none may
be led astray by it. I thank God that I am now
in my last three years without my ever having
passed a mouth without making our sisters
render this account, except when I have been
travelling, and once only during my illness." Our
Blessed Mother was so exact on this point, that
when she had to visit those houses which were
near us, as Chambery and Thonon, she set out
after having made her sisters give an account of
their conscience, and returned on an appointed
day to hear them the following month.
Some of the sisters consultors of one of our
houses, wrote to our Blessed Mother a few weeks
150 S. JANE FRANCES DE CHANTAL,
only previous to her departure for Moulius, on
occasion of her last journey, to request her to allow
the second three years of their Mother to be
extended to four years, or that they might delay
her deposition for a few months, and then allow
a year to elapse without an election, so that this
superioress might be only nominally deposed, and
might really continue to govern them, alleging
that she was exceedingly useful to them, for the
building and for other reasons, which our worthy
Mother called unreasonable. She was so much
grieved by this proposal, so contrary to obser
vance, that she wept bitterly at it, and told us that
if God abandoned her so far as to let her write to
allow the rule to be transgressed, and things to
be done contrary to observance, she would wish
that her hand might wither, to give an example to
all the order, to keep firmly and simply to ob
servance ; that all such interpretations were in
the Institute like those who falsely interpreted,
and consequently made void the law among the
Jews, and calling our dear Mother de Blonay,
she said to her, " My dear Mother, what would
you say of these daughters who have written to
me thus ? I assure you that if a convent acted
as they say, and superiors refused to set the
matter right, I would have recourse to Rome, for
after having made a trienniuni of four years, it
would be said that it might very well be pro
longed to five, and thus the rule would gradually
go into abeyance ; and if I did not know the
innocence of these daughters who have written to
me, and were not sure that they will abide by
S. JANE FRANCES DE CHANTAL. lol
what we shall tell them, we would procure them
a good penance from their superiors, and get
them deposed from their office of consultors."
Our Blessed Mother had this holy observance
so much at heart, that she was exact in it even in
her journeys, being accustomed to carry a watch
to make her prayer and spiritual lecture, and to
say her office at the hours appointed by the Con
stitutions. She always carried her Rule about
with her, and read some portion of it daily, and
kissed it after reading it ; and she was not
content with reading the Constitutions through
once a month, as is ordered, but there were cer
tain points which regarded interior perfection,
which she read often, and counselled her sisters
to do so likewise, saying that there is no better
book for a religious than her Rule.
CHAPTER XXII.
OF HER SWEET CONVERSATION AND EXACTNESS IN
SILENCE.
How delightful must have been her conversa
tion, whose heart was in heaven ; I do not speak
of her conversation before her widowhood, as it
was only that of a noble lady of good judgment
and agreeable humour, exceedingly attractive,
and simple in her .manners, without flattery
or affectation, very modest, and exceedingly
amiable, and beloved by all. When she became
152 S. JANE FRANCES DE CUANTAL.
a widow, she formed her conversation on the
instructions which our Blessed Father gave to his
dear Philothea. It was ever full of gracious
seriousness, or sweet and amiable piety, or
prudent and devout condescension, without awk
wardness or constraint, according to the variety of
times, seasons, places, and persons. But when
she had entirely left the dens of leopards, to enter
into the secret recesses of the religious life, it
must be acknowledged that this holy spouse spoke
a new language ; her discourse was ever that of
the Sunamitess ; and we have been told by our
first Mothers, that nothing could be more fervent
than were the recreations and conversations of our
sisters, at the commencement of the Institute.
These happy souls were inebriated with a milk far
better than wine, and could not satisfy nor enjoy
themselves but with the remembrance of the
breasts of their Sovereign lover. They hardly
spoke of anything but of prayer, fervour, and
fidelity in mortification, which they called their
little property, of which our Blessed Mother gave
them so sweet an example, that all were drawn
by the odour of her perfume. This went so far
that our Blessed Father ordered them not to
speak so much of prayer at recreation, but of
things less serious and of indifferent subjects.
For the full enjoyment of the recreation, our
Blessed Mother s presence was necessary, and
when she was absent there was not half the same
joy or sweetness ; she brought them both in her
very look ; and she was very careful in her Replies,
to inculcate upon our superioresses how necessary
S. JANE FRANCES DE CIIANTAL. 153
recreation is to nuns, especially those who, 15 ko
ourselves, ought to profess great solitude, retire
ment, and interior life. Once ono of our supe
rioresses told her that she thought she ought to
give some advice respecting the recreations, in
order that they might be conducted with serious
ness ; that she was pained at seeing her daughters
laugh, when she remembered that St. Benedict
never laughed. Our Blessed Mother replied ;
" We must, my dear daughter, honour all that
the saints have done ; if you were a Benedictine,
it would be our duty to explain to you this feature
of the life of the great St. Benedict, but since you
are of the Visitation, you should understand the
spirit of your holy founder, who was a saint, as I
can assure you, and yet his sanctity did not
hinder him from being full of sweet joyousness at
times of holy recreation, or from communicating it
to others, and he would laugh heartily when
occasion required it. I read but a few days since,
in Holy Scripture, that Sarah said respecting the
miraculous conception of her son, The Lord
hath made me laugh, and I reflected that the
spirit of God brings joy, and that since Providence
has made it necessary for us to eat, drink, sleep,
and divert ourselves, we should say, the Lord
makes me drink, the Lord makes me eat, the Lord
makes me sleep, laugh, and amuse myself, and
thus all would be done in obedience and in the
name of the Lord. Be careful, my dear daughter,
not to deprive your sisters of the liberty which the
rule gives them, and be not so severe ; provided
the recreation be made according to the rule, be
151 S. JANE FRANCES DE CHANTAL.
satisfied ; do you not see, my dear daughter, that
we who are superiors, when we have spent a por
tion of our day in transacting business, or in the
parlour, or speaking with the sisters, when we
come to the recreation, we seem to have a little
leisure, and would willingly give that time to
entire recollection, but our sisters who have not
moved from the choir or their cells, have need
to unstring their bows, as our Blessed Father
said."
It is very true that our worthy Mother after
some years, either through the multiplicity of
business, or the greatness of her interior atten
tion, or the intensity of her spiritual sufferings, or
her continual weariness of life, or the depression
of old age, did not enjoy herself so much at
recreation as during her first years, but she left
us entire liberty, and when she saw that we
were silent on her account, she begged us to talk,
adding that if she did not speak, it was on account
of the oppression of her stomach, and to give us
confidence, she occasionally amused us by relating
anecdotes. She watched over her whose duty it
was to remind us of the presence of God at times
during the recreations, and often did so herself,
mingling a few words of devotion, and when the
end of the recreation was drawing nigh, she
introduced some devout subject, that we might
return to silence with a spiritual appetite. In
Advent and Lent it was her wish that our re
creations should be more devout than at other
times, and she occasionally said to us on those days,
not that she made a regular custom of it, " Amuse
S. JANE FRANCES DE CIIANTAL. 155
yourselves as you please for one balf hour, and
give me the other half to speak about our Lord."
While we were spending the first half-hour, she
kept her eyes closed gently winding her distaff,
but when it was time to speak of our Lord, she
quickly found her tongue and her stomach. As to
her conversations in the parlour or in private,
they were wise, holy, sweet, and gracious. She
never remained longer than was necessary in the
parlour, not desiring to know the news, and if
she perchance heard any, never related it to the
community.
From her sweet conversation we must pass to
her great fidelity and love of silence. As to the
silence in the afternoon, being almost always
superioress, and obliged as such to speak to the
sisters and on business, she never made any
scruple about doing so, but as regards the great
silence, we must acknowledge that she was holily
austere and rigid, and without real necessity
would never have said a single word. She repri
manded those sisters who came at that time to
tell her something which might have been foreseen
or delayed. Her exactness in the great silence
caused a most amusing mistake while she was in
our convent at Grenoble. She had retired to say
Matins in her cell, when not finding any office-
book, she made a sign to her companion for it,
t naming it to her in half a word ; her companion
knowing that she had made a bad supper, thought
that she was ill, and that she had asked for an
egg (o3uf ) ; she went to the superioress, and told
her of it. They were the more anxious about it,
156 s. JANE FRANCES DE CHANTAL.
because it was well-known that our Saint never
made such requests. What made the joke still
better was, that there were no eggs in the house,
and a lay sister was obliged to be sent to get
some from a neighbour. While they were gone
for and were being cooked, our Blessed Mother
had to wait in her cell alone, on her knees before
the crucifix. At last the superior, her companion,
and some other sisters, entered her cell with the
eggs, wishing also to see how she was. When she
perceived the mistake, she laughed so heartily
that no eggs had ever done her so much good,
but by a holy austerity to keep her resolution
not to speak in the time of the great silence, ex-
cept for necessary things, she contented herself
with saying, " I asked for an office-book," and de
layed till the morrow s recreation to tell the story
in full, wishing the superioress and her sisters
good night, by a gracious smile and a bow of
the head. This mistake and others led her to
decide that it was better to write what was wanted
in the hour of silence, or to say five or six words
when real necessity required them, than to make
unintelligible signs, which either cause annoyance
or ridiculous mistakes.
The Baroness de Thorens, the daughter of our
Blessed Mother, often resided in our convent,
for besides that she was the daughter of our
Foundress, we were not then as yet strictly
cloistered. Every morning this amiable lady was
wont, on the bell ringing for prayers, to go to
her room door, to wish her dear mother good
morning, who returned it without breaking silence^
S. JANE FRANCES DE CHANTAL. 157
by a loving look and an inclination of her head.
Our Saint very often spoke to us of the virtue of
silence, iiot only exterior but interior. She rarely
spoke of one without the other, and said that she
had remarked, in her visits to many of our houses,
that where silence was best observed, the sisters
enjoyed more extraordinary graces. She recom
mended us most strongly to speak but little, and
said that as we ought to have a holy joy and
gladness at the recreations, so at other times we
ought to be exceedingly reserved, in order to
apply ourselves seriously to God. She repeatedly
said, " My dear daughters, we should serve God
seriously, and make great account of holy mourn
ing, for blessed are they who mourn in this world,
for they shall have eternal consolation and joy in
the next." For many years she spoke to us much
about this holy mourning, and that virtuous sad
ness, which makes us to work out our salvation
with fear and trembling, and she said that silence
was a great means of obtaining it. When she
found anything in a book about speaking too
much, or the utility of silence, she usually had
it read aloud to the community, expressing a
great desire that we should not only be very
exact in silence through obligation, but also that,
through devotion and a desire of perfection, we
should be very zealous in retrenching all useless
words, except at the time of recreation. As to
herself, she always said much in her silence ; her
admirable modesty, a glance from her dove-like
eyes, the seriousness, wisdom, and calmness,
which appeared in her actions, spoke more than
158 S. JANE FRANCES DE CHANTAL.
her tongue. She was wont to say that a religious
who loves silence is always very careful in every
little practice of observance or of virtue, because,
wheii the occasions present themselves, she
is always at home by recollection. Our saint
was so desirous that none of those things
which appear trifling should be neglected, that
she often spoke to us of them, pointing out to
us that they seem indeed to be trifling, but
that love ought to magnify them ; and she was
so careful about them herself, that we were
astonished at her exactness.
CHAPTER XXIII.
BEGINS TO TREAT OF THE INTERIOR OF OUR BLESSED
MOTHER, AND, FIRST, OF THE HONOUR AND OBEDI
ENCE WHICH SHE PAID TO HER DIRECTOR.
IT seems as if it were fitting for us to enter into
the interior of our Blessed Mother by the door
of silence. We will not here speak of the honour
and respect which our Blessed Mother paid her
first spiritual father, of whom we have spoken
above ; but when this obedient Tobias had
found the angelic Ananias to be her guide in
the journey of perfection and of the interior life,
she loved him as her father but she revered him
as her guardian angel : " I knew not sometimes,"
said she, "when I looked at this holy prelate,
whether I should regard him as an angel whom
S, JANE FRANCES DE CHANTAL. 159
God had sent to live among men, or as a man
who had made himself an angel by the grace of
God." She esteemed herself unworthy of spin
ning clothes for him, or of mending with her own
hands the linen which he used. God showed her
this His faithful servant so exalted in perfection,
that she often seemed to despair of attaining to his
standard, and was obliged sometimes to encourage
herself with those words of the Saviour; " Be ye
perfect, as also your heavenly Father is perfect."
All the words which this holy bishop uttered
for the instruction of this beloved daughter,
were seeds of love which she sowed in the good
ground of her heart ; she watered them with a con
tinual desire, and a great fidelity, and thus pro
duced fruits of every kind of virtue. She obliged
herself, in the year 1604, to obey this holy prelate,
by a vow made with her whole heart, and written
with her own hand, as we have said above.
Our Blessed Father bound himself also by vow to
be the spiritual director of our Blessed Mother.
The following is the form of it, which our Blessed
Mother ever carried about her, and with which
she desired to be buried ; " I, Francis de Sales,
Bishop of Geneva, accept on the part of God the
vows of chastity, obedience, and poverty, just
renewed by Jane Frances Frdmiot, my very dear
spiritual daughter, and after having myself reite
rated the solemn vow of perpetual chastity, made
by me on the reception of orders, which I con
firm with all my heart ; I vow and promise to
direct, assist, serve, and advance the above-
named Jane Frances Fre"miot, my daughter, as
160 S. JANE FRANCES DE CHANTAL.
carefully, faithfully, and holily as I can in the
love of God and perfection of her soul, which,
from this time forth, I receive and hold as my
own, to answer for it before God our Saviour,
and this I vow to the Father, Son, and Holy
Ghost, to whom be honour, glory, and bene
diction, for ever and ever. Amen. Made while
elevating the Blessed Sacrament of the Altar in
the Holy Mass, in the sight of His Divine Majesty,
of the Most Holy Virgin, our Lady, of my guar
dian angel, and that of the above-named Jane
Frances Fre"miot, my very dear daughter, and of
all the heavenly court, on the 22nd day of August,
the Octave of the Assumption of the ever-glorious
Virgin, to whose protection I commend with all
my heart this my vow, in order that it may Be
for ever firm, stable, and inviolable. Amen.
Francis de Sales, Bishop of Geneva." From
these reciprocal vows arose that perfect and pure
union of heart in these two saints, and that entire
communication of spiritual goods ; so that to them
might well be applied St. Luke s words when
he spoke of the commencement of the Church,
t They had but one heart and one soul,"
After the decease of our Blessed Father, our
Blessed Mother wrote with her own hand on the
paper of the Saint s vow : " most adorable and
sovereign Trinity, who from all eternity, by Thy
incomprehensible mercy for me, hast destined me to
the happiness of being directed by Thy most
humble and holy servant, Francis de Sales, my
true and most dear Father, vouchsafe, most
sweet Goodness, that this vow may not be ter-
S. JANE FRANCES DE CIIANTAL. 161
minated, but that he may continue his paternal
care and direction over me until he has led me
into Thy heavenly tabernacles, after which I sigh
incessantly through the merits of the Passion of
my Saviour ; but if this prayer be not agreeable
to Thy Divine Majesty, I desire never to have
made it, re-confirming to-day, in the presence
of the Divine Sacrament of Thy true Body, the
vows which I have made to the ever Blessed and
adorable Trinity, in the hands of this my Father,
and the entire self-renunciation which I made
without the slightest reserve, on the Wednesday
before the Festival of the Holy Spirit, 1616."
After this our Blessed Mother adds a long
prayer, written with her own hand, vowing herself
anew to observe all that she had learned from
the saint, and finished it with these words : " O
my Saviour, have I acted against the reverence
I owe to the character of Thy saint for having
written the above ! Alas ! if it displeases Thee,
I beg of Thee to efface it, and to pardon me,
as also all my offences and failures in obedience
and respect which I have so often committed,
though involuntarily, against Thy servant, my
Blessed Father." It is to pay great honour,
and to have a great submission to a director, so
as not to let it be ended even by death. Our
Blessed Mother often said, that she would rather
die than fail in accomplishing what she knew to be
the intentions of our Blessed Father, either as
regarded herself or the Institute. If she continued
her obedience to him, so also did he his direction,
for not only did she meet with all that she
11 VOL. II.
162 S. JANE FRANCES DE CHANTAL.
wanted in his writings, but she also said in
confidence, that for many years she had fre
quently had an intellectual vision of our Blessed
Father at her right hand, as a second guardian
angel, who was her interior guide and instructor,
and strengthened her in her most difficult trials.
Who is there that will not easily believe that
this good pilot, having himself safely arrived in
port, would often return by an invisible as
sistance, concealed indeed from the senses, but
visible to the mind, to guide her who had so
absolutely abandoned herself to his pilotship in
the open sea of perfection ? As the Bishop of
Sens said, this Blessed Mother was so humble
that she thought, and wished others to believe,
that what she received in an extraordinary way
were only dreams and simple thoughts. Actu
ated by such humble sentiments, she wrote as
follows : " Our Blessed Father has since his
death appeared to me thrice in a dream. The
first time, he said to me, * My daughter, God has
sent me to you to tell you that it is His wish that
you should be extremely humble ; the second
time, he said, God has sent me to you to make
you a perfect dove ; the third time, My daughter,
never complain of anything that is done against
you, nor be angry at the faults which are com
mitted in the convent, but only say ; What !
ought servants of God to do such and such things?
Never be excited, but do all things in a spirit
of repose and of tranquillity.
On the Feast of the Holy Innocents, 1632, in
one of these mystical dreams, our Blessed Mother
saw our Blessed Father in his Pontifical vestments,
S. JANE FRANCES DE CIIANTAL. 1G3
seated in a beautiful chair, in great majesty and
glory. She threw herself on her knees before him,
and said : " Father, tell me what thou wishest mo
to do in order to arrive at the perfection to which
I aspire." The Saint replied: "Do always well
what you have begun to do well." "But, my
true Father," replied she, "teach me the will of
God, that I may perform it." He replied : " God
wills, my daughter, that you should finish with
love and courage what love has made you begin."
Often and often did our Blessed Father visit
her with most sweet odours, interior words and
continual assistance ; and she on her side fol
lowed this good director with perfect fidelity,
constant love, and so great a devotion, that its
equal could not be found in the world. Her
care in collecting and printing all that she could
of the writings and words of our Blessed Father,
her continual zeal, and admirable diligence
in obtaining the informations of his holy life and
miracles, all that she said at every opportu
nity of his intentions and words, her care in
adorning his shrine and procuring ornaments for
his beatification, her devotion in distributing his
relics, all these, and a thousand other matters
which might be brought forward, are an irrefra
gable proof of her incomparable fidelity to her
holy and perfect director ; and this faithful con
stancy in following her guide, is a sure sign of
the great progress which she made in the inte
rior life, since she never turned aside to seek
after any other path than that which her Raphael
showed her on the part of God.
}(J4 S. JANE FRANCES DE CHANTAL.
CHAPTER XXIV.
OF HER WAYS OF PRAYER.
LET us enter into this house of grayer, since we
have found its master and the road. God had
always given to this holy soul a great attraction
to apply to prayer. But her love for her husband
and her children, the care of her household affairs,
and the amusement of her parties, divided this poor
heart, which God wishing to possess alone, He
separated her from all things, as well by the
decease of the Baron de Chantal, as by the ge
neral disgust which He gave her for the things of
the world. As soon as she was a widow, she
became entirely devout, and had such an attrac
tion to lead a life altogether pure, disengaged )
and contemplative, that, as we have already said,
she would have left her country, had not her
children retained her, to go and lead a retired
life, concealed from the eyes of the world. With
out knowing what she did, nor what God was
operating in her, having never been instructed in
the spiritual life, she would have spent her nights
in prayer on her knees ; her servants watched one
after another to make her retire to rest, as she
was in the habit of getting up in the middle of
the night to enjoy her God in quiet prayer, favour
ed by the darkness and stillness of the hour.
When she placed herself under the guidance
of her first director, of whom we have spoken
so much, he gave her certain very tedious
methods of mental prayer, to which she applied
herself with as much fidelity and care, as if she had
S. JANE FRANCES DE CIIANTAL. 165
felt great pleasure therein, though, in truth, her
heart was greatly tormented by such methods.
When under the guidance of our Blessed Father,
she seemed to swim in deep water by the method
which he gave her for meditation ; but especially
because he left her at liberty to follow her inte
rior attrait, and taught her that we often by
our own human devices oppose the Spirit of God,
and the operations of His grace in our souls.
She spent seven years in the ordinary train of
meditations and reflections ; but after these seven
years of faithful and painful service, without being
deceived, her heart was married to the lovely
Rachel of holy contemplation, to which she never
presumed herself able to attain, for she never
in any way entered of herself into any extraordi
nary kind of mental prayer ; indeed, after some
times speaking of spiritual things with a very great
servant of God, who counselled her to use a very
spiritual method of mental prayer, and one sepa
rated from sensible objects, our worthy Mother,
who never took a step without her guide, men
tioned it to our Blessed Father, who wrote that
she must still wait in the valleys to gather
hyssop ; that her arms were not yet long enough
to reach the cedars of Lebanon. "Let us gather,"
said he, "humble flowerets at the foot of the
cross ; let us be satisfied with kissing the feet
of our Spouse ; He well knows when He should
call us to kiss His mouth."
During the seven years that our Blessed Mother
employed this mental prayer, she received great
favours from heaven, and often was rapt into ecsta
sies, as may be seen in what we have said above.
1GG S, JANE FRANCES DE CHANTAL.
But when this holy lover had gathered myrrh for a
length of time, she was introduced into the cellar
of wine. She was put to sleep by this sweet charm,
and kept in a very pure method of prayer, and
withheld from all other action, save that of a
simple abandonment of herself to the Divine Will.
As she possessed a quick and fertile understand
ing, the inferior part of her soul opposed this
holy idleness, wishing always to act, though in
reality her attrait was to be entirely passive.
Our Blessed Father said to her once, to encou
rage her in this method ; "You are like the
little St. John, while others are eating at the
Lord s table by pious meditations and reflec
tions, you repose on His sacred bosom ; that
love of simple confidence and loving sleep of
your soul in the arms of her Saviour, contain
more excellently all that you are searching for
here and there according to your taste." This
Blessed Father and skilful director once wrote
to her thus : " Remain, my dear Mother, in this
simple and pure filial confidence near our Lord,
without stirring in the slightest degree to make
sensible acts, either of the understanding or of
the will; have no more thought for your safety
than a traveller who has embarked with good
faith on board a vessel, whose only care is to
remain in it, leaving the care of catching the
breeze, and furling and unfurling the sails to the
pilot, to whose conduct he has entrusted him
self ; Jesus is our pilot, under whose guidance
you have placed yourself; leave Him to govern
your soul, and since He wishes you to be inac
tive, be so as long as lie wishes."
8. JANE FRANCES DE CHANTAL. 1G7
enquired : " Should Dot this soul, thus abandoned
to God, remain without any choice or wish ?"
Our Blessed Father answers, "The child in his
mother s arms allows her to do everything, and
hangs round her neck; 1 "But," said she, "does
not our Lord take especial care to order all that
is requisite and necessary for this soul thus
abandoned to Him?" Our Blessed Father re
plies, " Persons in this state are as dear to Him
as the apple of His eye."
Our Blessed Father thus spoke in the last
advice that he gave our Blessed Mother : " This
day, the 6th of June, dedicated to the honour
of St. Claude, and sanctified by the Octave of
the Blessed Sacrament, a memorable day for
your congregation, I thus make a resume of all
the advice which I have given you. Be faithfully
firm in your resolution of remaining with the
most simple unity and single simplicity in the
presence of God, by an entire abandonment of
yourself to His holy "Will. Do not divert yourself
from this your path, and remember that the
dwelling of God is in peace; follow the guidance
of His divine movements, make yourself obedient
to His grace ; be active, passive, or suffering,
as God wills, or as He leads you; but do not
of yourself leave your place. Kemember what I
have so often said to you, and put also into
Theotime,t which is composed for you and others
like you : you are the wise statue ; the Master
has placed you in your niche, do not come out
of it until He shall take you thence Himself."
These and several other counsels which our
J 1* f His Treatise of the Love of God.
1G8 S. JANE PRANCES DE CHANTAL.
Blessed Father gave her, so confirmed her in
her path, that she could not be moved from
it; and when she committed any fault in it,
that is, when she wished to do anything after
her own taste, love corrected her for it, as we
have seen written with her own hand in these
words, " On leaving Holy Communion, having
wished to make more special acts than those of
iny simple regard and abandonment to God, His
goodness reproved me for it, and showed me
that it was only through love of myself that I
wished to make such acts, by which I did a3
much harm to my soul as is done to a weak and
sickly person who is startled from his first sleep,
and who cannot afterwards find repose."
CHAPTER XXV.
OF HES WATS OP PEAYEE CONTINUED.
THE heart of our Blessed Mother was truly
that house of prayer which the Eternal "Wisdom
has built for Himself; and as I have heard it
said by a person of great spirituality, the Divine
"Wisdom presented two sorts of food for the nou
rishment of His well-beloved, one of which waa
firm and solid, the other liquid and flowing.
The solid was that constant and generous devo
tion, separated from all tenderness, delicacy and
self-seeking, and closely applied, on the contrary,
with admirable attention, to every virtue even
the most minute ; the liquid food was a pouring
forth of the divine grace into the soul of this
well-beloved, a simple, calm, sweet, and experi-
S. JANE FRANCES DE CHANTAL. 1G9
mental knowledge of the goodness of God, and of
His pure, ardent, arid all-consuming love, and in
proportion as grace was infused into this loving
heart, it left itself, and lost itself in God, with
all its desires, fervours, lights, and affections.
In this silence, this soul, holily infantine, was
nourished with milk from her Beloved, which
made her heart grow in His divine love ; she
there received a delicious wine, which warmed
and fortified her iu her labours, and recreated
her in her weaknesses. In this banquet of the
Spouse, the honey of sweetnesses which she ate
was rather to purify her soul, than to amuse her
with the sense of its sweetness. She not only
with the ear of the heart heard many things
which pass all human intelligence, but at timea
also a distinct voice, as we have said, and as
we shall relate hereafter. In this loving silence
and sleep, with her eyes closed, she saw clear
lights, and was taught many mystical and secret
things ; seeing everything by simple faith, she
had sweet experiences of those things which can
not be touched or seen. In this sacred path, not
withstanding her continual temptations, her un
derstanding was altogether simplified, and if we
may say so, this faithful spouse allowed her hu
man eyes to be blinded with the veil of faith by
the hands of love, this love having withdrawn
her from the senses and from the operations of
the understanding ; and she being thus despoiled
of all, by an absolute quitting of herself and all
things, possessed, above all, Him, for whose love
she had trodden both herself, and all things,
underfoot.
170 S. JANE FEANCES DE CHANTAL.
In this passive state, she did not fail to act
at certain times, when God withdrew His opera
tion, or excited her to do so ; but her acts were
always short, humble, and loving. She once
wrote to our very honoured Mother Faber, who
had asked her if she did not make any acts in
prayer, " Tes, my very dear daughter, always
when God wills it, and shows me that He does
so by the movement of His grace ; I make some
interior acts, or pronounce a few exterior words,
especially in the rejection of temptations ; God
does not permit me to be so rash as to presume
that I never need to make any act, and I believe
that those who say they never do so, do not un
derstand it ; I believe even that our Sister N*
makes them, though without perceiving it, and
at least, I cause her to make exterior ones. *
Our Blessed Mother well knew that there is
no union in this world so close, that it does not
need to be yet more so, nor any sleep so tran
quil, as not sometimes to be disturbed, even
against the prohibition of the Spouse, and that,
however pure and active a dove may be, she has
sometimes occasion to quicken her flight. She
also did the same by her simple returns into
herself, shutting the gate of her heart on herself,
as says the Gospel, to be there in secret, in
silence, and in repose with the heavenly Spouse ;
and though in this state her heart was often, es
pecially in the last years of her life, all despoiled,
without consolation, and, as it were, insensible
to good, without the taste of any spiritual joy,
without hearing or understanding, without sight,
or light, she never left her silence ; this holy
S. JANE FRANCES DE CHANTAL. 171
seen that she felt great difficulty in quitting this
holy interior solitude to discharge the business
of the world. She was wont to say to us, that,
in order to pray, it is not necessary to be always
on our knees ; that since the Spouse said, " I
sleep, but my heart waketh," that is, my heart
prays, my heart loves, a good religious can al
ways say, " I am in recreation, but my heart
prays ; I work, but my heart is at rest." Once
our Blessed Mother, while they were speaking
of some affairs that concerned her, had her eyes
closed. Our dear Mother de Chatel said to her,
" Tell me, I pray you, my dear Mother, what
you have just said to our Lord." She replied,
"Ah, my dear Mother, you well know I do not
say a word to Him, but I earnestly desire that
my interior silence may unceasingly revere and
adore the Eternal Word."
Our very dear Mother de Blonay having told
her that she had read somewhere that whatever
we ask of our Lord at certain times He grants ;
she replied, " As for myself, my dear Mother, I
never ask anything in particular from our Lord."
She was, in truth, satisfied with saying the Our
Father, except that occasionally she read certain
prayers in her Hours, such as the thirty petitions
to Jesus Christ for the public wants, and that
for the purpose of honouring holy Church, who
orders and approves of such prayers. Being once-
asked how she kept her promise with so many
who recommended themselves to her prayers, she
replied, that she put them in her general inten
tion, or else that she went to say the Our Father
172 S. JANE FRANCES DE CHANTAL.
for them, asking God that His will might be done
in them, and His name be sanctified.
This great cessation of interior operations made
her discover this invention of love ; she wrote
with her own hand, and signed with her blood,
a long prayer which she had composed herself
of all the thanksgivings, praises, and prayers,
which her devotion and her duties suggested to
her, for general and particular benefits, for her
relatives and others, for the living and for the
dead ; and this paper she wore night and day
hung round her neck, with her protestation of
faith ; having made this loving agreement with
our Lord, that every time she pressed the little
purse containing the aforesaid papers on her
heart, she meant to make all the acts of faith,
thanksgiving, and prayers contained in this wri
ting. Thus her simple recollection, her single
regard, and her devout actions were in her in
tention a great and long actual prayer, although
her heart remained passive, calm, and silent,
without saying one word ; for love speaks in a
mute language, by the eyes or simple signs, as
it pleases the lover to interchange communica
tion with his beloved. We shall speak in another
place of the maxims and counsels of our Blessed
Mother respecting this method of prayer, which
is not for all kinds of souls.
CHAPTER XXVI.
OF HER INTERIOR TRIALS.
To trust in God, and to be faithful to Him in
the sweetness of interior prosperity, is very easy ;
S. JANE FRANCES DE CHANTAL. 173
but to be equally faithful to Him amid storms
and tempests, trials and abandonments, belongs
only to a truly loving, pure, and disinterested
heart like that of our Blessed Mother. We have
seen her with a fidelity ever increasing in the
service of God, with a countenance always serene
and mild, and ever advancing steadily and with
out wavering in her path ; yet it might be said
that as her attrait, and the way which she pur-
sued was that of simple regard, loving repose,
a total abandonment of herself to God, and holy
interior silence, this would, without doubt, di
minish her sufferings. It was, however, quite
the contrary, as our Blessed Mother once said
in confidence to one of her daughters, in these
words ; " In deprivation of all sensible graces,
my simple road is a new cross, and my inability
to act is an increase of every privation, as would
be the case if a person were afflicted with some
great pain, and were unable to turn from one
side to the other, or were dumb, and unable to
express his pain, or blind, and unable to discern
whether those who approached his bed were
physicians or poisoners ; so that the soul in this
state of deprivation prefers remaining in a suf
fering and powerless state." how many years
did our Blessed Mother spend in this state, and
in still more painful ones, as we shall presently
see.
She was wont to say, weeping most bitterly,
that she saw herself without faith, hope, or cha
rity for Him in whom she believed, and hoped,
and whom she supremely loved. Our Blessed
174 S. JANE FRANCES DE CIIANTAL.
Father said to her, " It is a real insensibility
which deprives you of the enjoyment of all the
virtues, which you nevertheless possess and in
good measure too ; but you do not enjoy them ;
you are like a child under a guardian who de
prives him of the use of his property, so that
while everything is his, yet he has no manage-
ment, and does not seem to possess anything,
or to have anything but his life ; and, as sajs
St. Paul, he differeth nothing from a servant,
though he be lord of all, and thus, my dear
daughter, it is not the will of God that you
should have the management of, or enjoy your
faith, your hope, your charit} T , and your other
virtues, except in order to live interiorly, and to
use them in occasions of pure necessity. Ah ! how
happy are you to be thus held fast in the embraces
of this heavenly guardian ! continue then to do
what you now do, adore your guardian in silence,
and throw yourself into his arms and bosom."
What words can express the languor and mar
tyrdom of loving souls when their well-beloved
goes away, and hides Himself, and makes them
see and feel that He treats them as if they
were his enemies, They feed themselves with
tears night and day, while it is said to them,
"Where is thy God?" The satisfaction of the
presence of a prince or of one that is dearly
beloved, by itself makes labour delightful and
danger desirable ; but there is nothing which
evinces such fidelity, and which is so exceed
ingly trying as to serve a master who knows
nothing of it, or who, if he knows it, does
S. JANE FHAXCES DE CIIANTAL. 175
not appear to know or to care for it ; and that
love must indeed be powerful, since it supports
itself alone, and without being supported by any
pleasure or private end. Our Blessed Mother
was in this state when our Blessed Father wrote
to her the following words : " I am now working
at your ninth book of the Love of God, and to
day, while praying before my crucifix, God made
me see your soul and your state, by the com
parison of an excellent musician, born the subject
of a prince who loved him exceedingly, and who
had told him of his passionate fondness for the
sweet melody of his lute and voice ; this poor
musician became, like you, deaf, and no longer
heard his own melody, his master often left him,
and yet he did not leave off singing, as he knew
that his master had taken him to sing," This
comparison is drawn out at length in the Treatise
of the Love of God.
The heart of our Blessed Mother in her long
privations was like this deaf musician, who was
not even aware that he was singing, and beside
this, was oppressed with a thousand fears, trou
bles, alarms, and wearinesses, the enemy suggest
ing to it that perhaps it was not pleasing to its
Divine Master ; that its love was useless, nay,
even false and vain. She saw neither the good
of her labour, nor the well-beloved for whom she
was labouring ; and what increased her woe, says
our Blessed Father, was that the higher part
of her reason could not give her any sort of
relief, for it was so surrounded with suggestions
of the enemy, and so alarmed itself, that it was
176 S. JANE FRANCES DE CITANTAL.
sufficiently hard put to it to prevent giving any
consent to evil, so that she could no longer make,
as she had been wont to do, sallies by the gate
of the will to destroy the enemies which attacked
her understanding, for in this new way of suffer
ing even her will was not able to go forth to
disengage the inferior part of her soul ; and
though she did not lose courage, she was so
furiously attacked, and so wearied, that if she
was without fault, she was not without suffering ;
and to complete her affliction, she was deprived
of the general consolation which remains to the
most miserable in this world, the prospect of
seeing an end to her trials.
Our Blessed Father, consoling her on this ina
bility to look forward to the termination of her
interior trials, wrote to her in her little book as
follows: "Fear not, my dear Mother, faith re
sides in the uppermost part and summit of your
soul, and this assures you that your trials will
be brought to an end, and that you will enjoy
the wished-for repose in the bosom of God ; but
the loudness of the cries and noise made by the
enemy in your reason almost prevents the remon
strances of faith from being heard, but I am not
at all disturbed, my dear mother, at all this ;
on the contrary, I bless God in the night of
your sufferings, and thank Him heartily who
shows you how much you must suffer for His
name."
Our Blessed Mother, amid so much darkness,
sometimes went to seek light of him, to whom
God had imparted it for her guidance. She once
S. JANE FRANCES DE CHANTAL. 177
wrote as follows to our Blessed Father ; " I write
to you, and cannot help doing so, for I find myself
more disconsolate than ever this morning ; I see
that I am wavering at every step, in the anguish
of my soul, which is partly caused by my inte
rior deformity, which is very great, I assure you,
my good lord and very dear Father, so that I
am lost in this abyss of misery. The presence
of my God, which formerly gave me such ineffa
ble delight, makes me now tremble and shudder
with fear ; where I see no fault, the eye of my
God sees a horrible and almost infinite number ;
I seem to see this divine eye, which I adore
from the bottom of my heart, pierce my soul
through and through like a sword, and look on
all my works, thoughts, and words, with indig
nation, which keeps me iu such great distress
of heart, that death does not seem so terrible to
endure as all this. It seems as if everything
had power to hurt me, I fear everything, not that
I fear being hurt myself as far as I am con
cerned, but I am in dread lest I should displease
my God, and His divine assistance should be
withdrawn from me, which has made me pass this
night in great affliction, and I have done nothing
but repeat, " My God, why dost tliou abandon
me ? I am Thine, do with me what Thou wilt."
At break of day God made me see almost imper
ceptibly a little light in the uppermost reigons of
my soul ; all the rest of my soul remained in
its trouble, and even this light only lasted during
the space of half an Ave Maria when a fresh
trouble came violently upon me, and completely
12 TOL. II.
178 S. JANE FRANCES DE CHANT AL.
enveloped me in darkness. In the weariness of
this painful abandonment, I sometimes say to
our Lord, that He may hew, and cut, and burn,
for I am entirely His."
Our Blessed Father gave excellent instruc
tions to his holy disciple upon her state, telling
her that now was truly the time to serve the
Saviour purely for the love of His will, not
only without pleasure, but amidst these deluges
of sadnesses, horrors, fears, and assaults ; as
did the Blessed Virgin and St. John on the day
of the Passion, remaining firm in love, even when
the divine Saviour, having withdrawn all His
joy into the very summit of His soul, allowed
neither gladness nor consolations of any sort to
appear in His sacred countenance, and His eyes
covered with the darkness of death cast on them
only looks of sorrow. He told her also that love
deprived her of light and sensible affection, in
order that God alone might possess and unite
her to Himself, will to will, and heart to heart,
immediately, and without the intervention of any
satisfaction or desire, however spiritual it might
be. In this state of depriving and separating
love, like another Magdalene, she received favours
and interior words from God without perceiving
it, the greatness of her loving grief prevented
her from recognizing her lover. We found among
the papers of our Blessed Father several notes
written by our Blessed Mother, which she had
not been able to find to destroy them. In one
of them she says, " I believe I shall not be able
to see you to-day, my dear Father, and there-
,S. JANE FRANCES DE CIIANTAL. 179
fore I am going to ask you what I ought to do
on these festivals. For the last three days, since
Maundy Thursday, I have seen myself alone of
all creatures abandoned, and deprived of the
merits of my Saviour s Passion, and my tempta
tion martyrs me with such cruel tortures, that
I have no words to express them."
It seemed to her sometimes as if all her
faculties and powers had made a rebel garrison
in her heart, in order to prevent her entering into
that sacred inner cabinet, in which, at other times,
she had so lovingly taken her repast, and reposed
in the sunshine of holy favours with the Heavenly
Spirit. Our Blessed Father compared her to a
sick bee, who has no other remedy than to be
exposed to the suu, being unable to go into the
flowers to gather honey. He compared her also
to David, leaving his city, king as he was, weep
ing, barefooted, and his head covered, abandoned
by all. " He is, however, still king, said our
Blessed Father, "and will reign, and reduce every
thing under his obedience. It is Absalom who
has troubled the kingdom, and has made it revolt ;
it is the human spirit and the sensual soul which
rise in you, and trouble and disturb the Christian,
spirit and the spiritual soul." He compared her
also to a ship out at sea, a sport to all kinds of
storms. Another time he said to her ; " It seems
to me, my daughter, that your soul is like the
prophet^ when the angel carried him into the
air by the hair of his head ;" and going on yet
further, he added, " Your abandonment resembles
that which our Lord was pleased to feel in His
180 S. JANE FRANCES DE CHANTAL.
passion, when His soul was sorrowful even unto
death and grievously abandoned: but jou have
only sweetly to persist in your remedy, leaving
your soul entirely in the paternal hands of
God." Our holy Mother had taken from a Can
ticle, composed by a devout servant of God, the
four following verses, which, she said, were so
suitable to her case, that she could hardly be
lieve but that her guardian-angel had dictated
them to the composer.
Mon ame adhere intimement
A son Dieu seul, sans conuaissance.
J endurerai fidelement;
Croire et souffrir c est ma science.
Si 1 amour est ardent,
L ame se trouve en se perdant.
Cette pauvre ame est sans pouvoir ;
Ce qu elle fait, elle 1 abhorre,
Mais il lui semble le vouloir ;
C est un tourment qui la devore.
Si 1 amour, etc.
Elle a plutot haine qu amour,
Plus de dedain que d esperance,
Elle se perd cent fois le jour,
Et croit etre sans conscience,
Si I amour, etc.
Oh! quel tourment, quelle douleur,
De vivre en cet etat; privee
D espoir, d amour, vers son Seigneur,
Ainsi qu une Sine repreuvee
Si 1 amour, etc.
But we must add a fifth verse for this state of
trial, anguish, and loss :
S. JANE FRANCES DE CIIANTAL. 181
Dieu la soutint secretement,
Dans une foi tres simple et nue;
Ayant consenti pleinement,
Elle vecut de vie inconnue;
Mais son amour ardent
La fit trouver en se pcrdant.
CHAPTER XXVII.
OF HER TEMPTATIONS.
IF our Blessed Mother was able to say that she
never had to combat against flesh and blood, in
that infamous temptation which sometimes at
tack the most saintly with such violence, that it
has driven some of them to throw themselves
into thorns, and others into ice and snow, we may
truly say that in exchange she had to combat
against an entire host of spiritual enemies ; so
that speaking with one of her daughters, on the
eve of her departure for her last journey into
France, about certain things which were alarming
her, she said, " And I, my child, who for forty-
one years have been pursued by temptations,
must I on that account lose courage ? no ; I
will hope in God, though He should kill and anni
hilate me for ever." A faithful daughter of
Israel indeed, thus to travel forty-one years in the
wilderness without once turning away her heart
from the Lord !
Our Blessed Father wrote to her before she
became a religious, some words which she trea-
182 S. JANE FRANCES DE CIIANTAL.
sured up in her little book, and kept often
before her eyes : " You must resolve to suffer
temptations nearly all your life, never t consent
to them, and not to be astonished at them, for
what does he know who is not tempted ?" It
is a great mark of the powerlessness of the enemy
against this city of God, this house of prayer, that
it was so long besieged by him, and yet never
surprised. Our Blessed Mother, while speaking
of her temptations, was wont to say, " My soul
was like a piece of iron, so rusted with sin, that
it stood in need of this fire of the justice of God
to clean it a little."
But all the trials, sufferings, and tempta
tions, which she had suffered since the time
of her widowhood, seemed to her as nothing
compared to those which she suffered during
the last eight or nine years of her life ; and
her torment was the greater as the subjects
in which she was tempted were more subtle, spi
ritual, and divine. She often said to some of her
daughters during the latter part of her life ;
" See, my dear daughters, by the continued vio
lence of my mental temptations and trials, I
am now reduced to such a point, that nothing
in this world can give me any comfort, save only
death ; and I search my memory to find how long
my father, grandfather, and ancestors lived, in
order to comfort my soul with the thought that
I shall not have long to remain in this world ;
I am, however, ready to live as long as God
wishes." She fully appreciated these words of a
spiritual person, " That there being now no perse-*
S. JANE FRANCES DE CIIANTAL. 1 83
cution of the Church, we must sacrifice ourselves to
life, as the martyrs sacrificed themselves to death ;"
"and therefore," said she to one of her daugh
ters, " I do not wish any more to think when I
shall die, for I feel a great scruple at losing
time by considering that my father only lived
to his sixty- third year, and that I shall not live
longer than lie did ; it is but a useless con
solation." Another time she said, also in con*
fidence, that the horrible and continued torments
which she suffered from her temptations were so
great, that she felt neither hunger nor thirst, and
she would never even have thought of taking any
bodily refreshment, had she not been reminded
of it. "These assaults are so furious," said she,
" that I know not what to do ; it seems as if I
was about to lose all patience, and to give
everything up, and all that I say to others is
useless to myself. I never speak of my sufferings,
not even to God ; it is sufficient for me to know
that His goodness knows and sees all."
She also said that the more she was assaulted
interiorly, the stronger she felt herself in body,
which was a new martyrdom to her ; one of her
daughters asked her if she never confessed these
great temptations and interior pains ; she replied
in the negative, having no knowledge of having
consented, that the only effect produced by her
trials was to make her suffer, and that while she
was superioress, she never spoke at all of her
temptations, save to a few good souls for their
instruction and consolation under their own.
She said that she had rested on those words of
184 S. JANE FRANCES DE CIIANTAL.
the Rule, which says in accordance with Holy
Writ, " He who neglects his way shall perish ;"
that her way was always to look at God, and to
allow Him to do as He would, without looking
at herself or curiously examining what was pass
ing in her soul ; that when she had a superioress,
she ever felt great comfort in following her
direction ; that beyond that she sought for none,
except in the instructions of our Blessed Father.
She once said to one of her daughters in the
spirit of maternal confidence ; " God has given
me from my very infancy such a love for the
faith, that I have offered Him my blood a thou
sand times in its defence ; His goodness has not
found me worthy of this, but His justice has allow
ed such a cruel tyrant of temptations to enter into
me, that there is not an hour in the day when I
would not willingly change it for the loss of my
life ; and before meeting our Blessed Father,
and being under his holy direction, I thought
I should have lost my mind, because being greatly
disturbed at it, I forgot to eat, drink, and sleep."
Our dear Mother Peronne Marie de Chatel left
the following written among some copies of letters
of our Blessed Mother : " All the daughters of
this worthy Mother would have been in great
apprehension and pain, had they been aware of
the interior martyrdom through which she passed,
and that day and night, in and out of prayer,
at work and at rest, her heart was under the
infliction of an interior martyrdom, which was
known to her superioress alone, who could not hear
it spoken of without being moved to most tender
S. JANE FRANCES DE CHANT AL. 185
compassion ; although on the other hand she
had the highest idea of the designs which God
had on the soul of this dear Mother, in making
her pass by so strait a way." Being so sorely
pressed by temptations and evil thoughts, she
was fearful lest her spirit, wearied by the long
continuance of the trial, might commit some
faults, and therefore asked Mother de Chatel, if
she advised her to bind herself by a vow not to
look at or reply, voluntarily or otherwise, to her
temptations. Our dear Mother de Chatel has
left it in writing, that she would not permit
her to make this vow for her whole life, but in
the morning for the whole day ; and she made
this vow every morning at her exercise. This
was in the year 1636; we do not know whether
our Blessed Mother continued this practice for
the remainder of her life.
In the same year 1636, during the Octave
of Corpus Christi, our Blessed Mother desiring
to give an account of her soul to our good Mother
de Chatel, that dear Mother, with her usual
frankness, and being besides very glad to know
and treasure up all that she could, said to her, " I
have not time now, but I beg you to put down
for me on a bit of paper the state of your
heart." Our Blessed Mother obeyed in simplicity,
and wrote on the back of a letter, which we pre
serve as a precious relic, the following words :
" I write of God, and I speak of Him as if I
felt everything ; and that because I desire and
believe in this good, as it seems to me, above my
suffering and affliction, and do not desire anything
186 S. JANE FRANCES DE CHANTAL,
but the treasure of faith, hope, and charity, and
to do all that I may know God wishes me to do.
I have had occasional respites since Easter, that
is, from my anguish, and such frequent bad
thoughts ; and have more repose in the simple
view of God ; however, as regards the subject of
my trial, I always see it within me, and ever
from time to time the anguish returns ; but my
soul is in her simple retreat, where the blows
fall around her like hail, while God prevents her
from regarding anything ; she dwells in peace,
but is much wearied. Sometimes she is alarmed,
and looks about to see if she cau apply any
remedy, but finds none. Now until she throws
herself into the merciful arms of her God, without
any act of her own, for I can make none, which
pains me much, she is wholly occupied with
cutting off all reflection ; it is an inexplicable
torment, which, however, does not prevent my
application, nor hinder me from writing, speak
ing of business, or other things, notwithstanding
that my trouble, when it is severe, is nearly
always before my eyes. This makes me long
for death, fearing lest the long continuance of
my suffering should make me fall. I should wish
to be in Purgatory, in order not to offend God,
and to be certain of being united to Him eter
nally ; but I do not allow this wish, for provided
that God be not offended in all this, and that
it be His good pleasure that I should suffer all
my life, I am content to do so, provided also that
I know what He desires me to do, and am faithful
in doing it. Sometimes, nay often, my mind is
S. JANE FRANCES DE CHANTAL. 187
a chaos of darkness, impotence, thoughts, emo
tions, doubts, waverings, and many other mise
ries. When the trial is at its height, these are
almost continual, which causes me inconceivable
pain, and I know not what I would not do to
be freed from this torment ; on one side, the
trial presses me, and on the other, I have such
a love for this holy Faith, that I would will
ingly lay down my life for the least tittle of it.
When I see every one enjoying this happiness,
it is a martyrdom for me to feel myself deprived
of it, as well as of the confidence and repose which
I formerly tasted in abandoning myself entirely
into the hands of God and His Providence. When
I consider these privations, though ever so little,
it places me in a labyrinth ; if God did not keep
me, I seem to be on the brink of despair, and yet
I cannot despair, nor would I wish to be liberated
from my sufferings, if I am assured that it is
God s will that I should remain in them ; and I am
even unable to accept the evil which the tempta
tion presents to me, but this inability I do not
recognize while the trial lasts, but only after
wards, when I know that God has supported me ;
then, sometimes, I enjoy a little interior peace
and sweetness, though very little, and have ardent
desires not to offend God, and to do all the good
that I can."
In these words did our Blessed Mother express
herself ; and she was always able to do this,
either with respect to her graces and sweetnesses,
or to her pains and sufferings which were so
severe. One of our sisteis who slept near her
188 S. JANE PRANCES DE CIIANTAL.
has stated, that hearing her sometimes turn and
sigh during the night, she would go and enquire
if she was ill : " No, not as to the body," was
her reply, " but pray for me, I am in great dig-
tress and anguish of spirit." Amidst the loss of
all other consolations, lights, and interior sup
ports, there had always remained to her a sweet
affection for spiritual reading ; but He who
desired to possess this noble soul utterly divested
of everything, deprived her also of this satisfac
tion, and permitted that she should have so great
a disgust and aversion for reading, that she said
in confidence to one of her daughters, that in only
hearing the reading at table, every word seemed
like a dart which pierced her very heart. She
was by this fresh trial so utterly deprived of all
enjoyment, that she said that her soul was like
a person who was always in an agony from being
unable to eat anything whatever.
When in 1641, the last year of her life, she
prepared to resign her office as superior, one
of her daughters enquiring why she did so, this
Blessed Mother said to her, " My daughter, I will
mention the external reasons for it in community,
but here is one which is peculiar, and which
ought to make you consent to my being deposed, if
only through compassion ; it is that ray soul is in
so miserable and wretched a state, that I am
immediately attacked by all the spiritual temp
tations, trials, and aversions, about which my daugh.
ters consult me ; God enables me to speak to
and console them, and I myself remain in my
misery ; ought I not then to desire to be in the
S. JANE FRANCES DE CilANTAL. 189
hands of a good superioress, who may guide me
in this dangerous state and most painful blind
ness? * When our dear Mother Marie Aimee de
Blouay had arrived in this monastery after the
election, wishing to speak of her interior to our
Blessed Mother, she began to speak of some trials
which she had had in past days. Our saint said
to her, with clasped hands, and tears in her eyes,
" My very dear Mother, I beseech you not to go
on, I shall be overwhelmed by this temptation,
I see it coming, I am already attacked." She
had copied out with her own hand in two places
the following words from Cardinal Bellarmine, in
order to read them the more often : " There is no
more safe and sure conduct, or truer assurance
of salvation, than in the performance of the will
of God, which is signified to us by our superiors ;
should it please our Creator and Redeemer to put
us into anguish and dangers, who are we to dare
to say to Him, Why have you thus treated us ?"
Our Blessed Mother greatly loved these words,
and we may say of her fidelity, without wishing
to make comparisons, that which was said of the
holy and patient Job, that he offended not nor sinned
in his sufferings ; which is true of our Blessed
Mother, since she, who had so pure a conscience,
was never able to remark in all her trials the
slightest consent, which she could venture in
truth to mention in holy confession, which is the
true place of simplicity and truth.
190 S. JANE FRANCES DE CHANTAL,
CHAPTER XXVIII. "
OF THE SUPERNATURAL AND EXTRAORDINARY FAVOURS
AND GRACES WHICH OUR BLESSED MOTHER RECEIVED.
THERE is no spring, however fresh and beauti
ful, which is not followed by a hot summer ; nor
any autumn, however agreeable, which is not suc
ceeded by unpleasant winter ; and I think that
there is no one, who is ever so little acquainted
with spirituality,, who does not know that we
are not always in the same state ; those of our
Blessed Mother were very different, and we may
say that she had great goods and great evils ;
but that everything went well with her, because
in everything she constantly loved and laboured.
We will not here speak in detail of all the
extraordinary graces whch our Blessed Mother
received from the divine liberality, as the rapture
in which she saw our Blessed Father, the vision
of the gate of St. Claude, and that of that multi
tude of virgins and women who came to her, and
whom God placed under her direction ; that of
those three pilgrims who disappeared after she
had given them her ring, which she had kept
for the love of her husband ; and the rapture
which she had when she saw the pleasure which
God takes in a pure soul. We will here speak
of some other graces which we could not easily
S. JANE FRANCES DE CHANTAL. 191
introduce in our history ; her great gift of purest
contemplation deserves well to be considered ;
that cessation of interior operations by an immer
sion of her soul in the Divinity ; that fire of
love which supported her, and of which she
often spoke to certain souls in confidence, espe
cially to our Mother de Chatel, to whom she
gave an account of herself as to her superior ;
all these prove that she had received a grace of
God, which made her vigorous in mind amidst
her weakness of body, so that it seemed to her
in the first years of religion, as if her body were
as a stranger associated with her, and as if she
would never have thought of it, if she had not,
by a well-ordered charity, attended to its neces
sities.
She also told her that from the year 1615 to
1619, she felt at all the daily communions which
she made, an interior heat about her heart, so
great that she could scarcely bear it, and that
she had first received this grace on communi
cating between Annecy and Lyons, when sho
was going there to make the foundation. "At
that time," said she, "I was full of the fervour
of my vow to do always what I knew to be the
most perfect ; it seemed as if at every communion
this fire burned and consumed something of my
interior imperfections." Our Mother de Chatel
replied to her, " Our Lord acted towards you
like a good father of a family, who sets fire to
his field to burn the thorns, that it may only
produce good grain. "That is true," said our
Blessed Mother, "but with this difference, that
192 S. JANE FRANCES DE CHANTAL.
thorns crackle and make a great noise in burning,
and the interior fire, which I felt, acted with
great tranquillity and sweetness."
She often heard, even with her bodilj ears,
a sweet and agreeable voice, which instructed
her in a few words. The first time she heard it,
that we know of, was when she was praying
God to give her a director, when it was said
to her; "Persevere, and I will give you one."
She persevered in asking for him with ardour
and many tears, and he was shown to her in a
vision with these words, " This is the man in
whose hands you must place your conscience."
Another time she was told in an ecstasy, " As
my Son was obedient, so I intend you to be
obedient." While praying at Grenoble for our
Blessed Father, (he was already dead, but she
did not know it,) she heard a voice which said
to her distinctly, "He is no more." The year
after his death, praying before his tomb, the same
voice said to her, " Your hearts are always united,
as to the object of their union, but the one enjoys
and the other must suffer ; whereby she com
prehended the glory and felicity of our Blessed
Father, and saw that she herself had still much
to suffer. At the conclusion of a Novena, which
she had made to the Blessed Virgin, on account
of her sufferings from her interior impotence, she
heard these words : " It does not belong to you
to work in your interior, but you must leave it
to the Divine Master, who has no need of you
to assist Him in His work." She wrote the fol
lowing words after this favour : " God, I give
S. JANE FRANCES DE CHANTAL. 193
myself up to Thee, grant that I may in truth be
able to say, it is no more I who work in me,
but my Saviour, into whose hands I have com
mitted myself." On the 8th of June, 1636, while
praying in the Oratory of our Blessed Father
with great anguish, on account of her tempta
tions, she heard this sweet voice, which said to
her distinctly, "Read the eighth book of the
Confessions of St. Augustine." We have found
this in the handwriting of our Mother de Chatel,
who adds that our Blessed Mother found in this
reading consolation and diversion from her pains.
After the death of our Mother de Chatel, as our
Blessed Mother was filled with anguish, at being
deprived of so dear a support, the same voice
said to her one morning when she was quite
awake, " Read the thirty-seventh chapter of the
third book of the Imitation of Jesus Christ."
"We have found it in the writing of our Mother
de Chatel, in her Memoirs, that on Good Friday,
1637, while praying with great fervour, that if
it could be done without opposing the Divine
Will, the chalice of her interior sufferings might
be removed from her, the voice said to her,
" What ! the man of sorrows was not heard ; do
not thou think to be so," I cannot at all say
what this voice was.
13 TOL. II.
194 S. JANE FRANCES DE CHANTAL,
CHAPTER XXIX.
OF HER ABANDONMENT TO GOD AND HIS DIVINE
PROVIDENCE.
This perfect abandonment of herself into the
hands of God, was the very marrow of our
Blessed Mother s interior life ; it was her attrait
from the very commencement, and she made spi
ritual exercises expressly for this entire .sacrifice
of her free will and divestment of herself, to
which she had put herself under a solemn obli
gation. She asked our Blessed Father to cele
brate its renewal annually in these words : " You
must ask your dear lord if he thinks it good
that you should renew to him every year your vows
and general abandonment into the hands of God.
You must particularly specify whatever touches
you most, in order at last to make your self-aban
donment perfect and without exception, so that
you maybe able in truth to say; "I live, now
not I, but Jesus Christ liveth in me ;" and for
this you must ask your good lord not to spare
you, nor permit you to make any reserve, either
little or great ; and to mark the daily exercises
and practices required for this purpose, in order
that this abandonment may be really and truly
made." Our Blessed Father wrote at the bottom
of the page, " I reply in the name of our Lord and
His Blessed Mother, that it will be good, my
S. JANE FRANCES DE CHANTAL. 195
dear daughter, for you to make the proposed
renewal, and to renew the perfect abandonment
of yourself into the hands of God. For this
purpose I will not spare you, and on your part
you will retrench all superfluous words respecting
the love, though just, of creatures, especially of
your relations, houses, country, and above all,
of your father, and as far as you can, all long
thoughts of all these things, except when duty
compels you to order or arrange necessary busi
ness, in order to practise these words perfectly,
" Hearken, daughter, and attend, and incline
thine ear, and forget thy people, and thy father s
house," Before dinner, before supper, and in
the evening before going to bed, examine your
actions to see if you can say, " I live, now not
I, but Jesus Christ liveth in me." She faithfully
practised and continued this exercise, and at last
arrived at the point which our Blessed Father
had predicted to her, a perfect arid entire divest
ment of everything. God laid His hand upon her
to despoil and strip her of all that could give
her satisfaction and support, either interior or
exterior, in order that she might follow and imi
tate Jesus Christ in His nakedness. The more
she acquired virtues by a constant and faithful
practice of them, the more our Lord despoiled
her of them, so that as if she had never done or
acquired anything, she always saw herself poor
and naked, and thus gave up to God both her
self and her perfection.
The more this holy soul did great things for
God, and the more His goodness permitted her
196 S. JANE FRANCES DE CHANTAL.
perfection to shine brightly in the eyes of all
the world, the more did He conceal it from her
self, and that so absolutely, that when she wag
universally regarded as a saint, she saw herself
devoid of every virtue, and trembled at the
judgments of God, believing herself to be un
worthy of His mercies. God, like a loving master,
to try the faithful love of His servant, after
having given her many graces, joys, and sweet
nesses, deprived her of them all, as if she had
been a bad manager of them ; in this also she
abandoned herself to His guidance. We have
found the following in her own handwriting ;
"After the evening prayer I saw that God had
taken back to Himself all the virtues and graces
His goodness had formerly vouchsafed to me, and
that I also must take refuge in Him." She
remained thus in her pliant way, constant in
good, and content with the will of God, retired
in God, in her abandonment and resignation of
all things. She wore during her life, and wished
to wear after her death, the following words, writ
ten with her own hand, and signed with her
blood : " I beseech thee, Eternal Father ! in
the name of Thy Son Jesus, to take into Thy
hands the free will which Thou hast bestowed
on me, and of which I now divest myself- I
abandon it entirely and unreservedly to Thy holy
disposition, in order that it may please Thee,
arid I beseech Thee, by the precious blood of
Thy Son, that it may never be left to my disposal
to do anything contrary to Thy will. I renew
with all my heart the entire abandonment which
S. JANE FRANCES DE CHANTAL. 197
I made within Thy hands, of all that I am, and
of all things, without any reserve, as Thy Majesty
well knoweth, having so often renewed it, and
especially this last Good Friday, 1637, abandon-
ing and depositing anew in the bosom of Thy
protection, and the secret recesses of the fidelity
of Thy holy love, the precious treasure of faith,
Lope, and charity, which Thy grace has conferred
on me, for the achievement of my eternal salva
tion, and for the repose and interior peace of my
soul ; my consolations and satisfactions, my reflec
tions on all that passes within me, the desire
of being delivered from my interior trials, and,
in a word, all things without exception, desiring
to plunge and lose myself in the bosom of Thy
paternal Providence, and to leave myself entirely
to the care of Thy love, desiring by means of Thy
holy grace no more to seo or regard anything
that passes within me, but only Thee, in order
to repose on Thee, and simply trust myself to
Thee; not for the sake of the happiness of trusting
in Thee, but because it is Thy holy will, which
Thou hast made known to me by Thy divine at-
traits, and by the counsels of my Blessed Father,
to whom, by the assistance of Thy holy grace, I
will be faithfully obedient, I abandon from this
moment all that may happen to me hereafter to
Thy care, and now as well as then, I recommend
all the most difficult and terrible events to the
secret dispositions of Thy Providence, not desir
ing in any way to examine into them, but sweetly
to do in them whatever I may be able ; leaving
to Thee the care of all, and abandoning myself
198 S. JANE FRANCES DE CHANTAL.
to Thy Divine Will for time and eternity. And
since it hath pleased Thee, my God, that I
should have no other arm to lean upon but Thine t
and Thy providence, conduct me Thyself, my dear
Master, in this holy path ; do with me as Thou
pleasest, and grant that I may die to myself, and
to all things, in order to live .to Thee alone, my
only life ; and accomplish in me Thy eternal
designs, without my putting any obstacles to
them." This prayer is somewhat long, but it
is so devout that I should have been sorry to
omit it."
Her abandonment was entire and true, and
her love for divine Providence real and solid.
She was delighted when she could speak on this
holy Providence ; she had often in her mouth
those words of Scripture, "Eternal Father, Thy
Providence governeth all things," and under this
government she abode in peace. She had re
quested the Rev. Father Bertrand, Vice-Rector
of the College of the holy Society of Jesus at
Chambery, to write out for her the chief sentences
of Scripture, respecting Divine Providence ; he
did so, and our saint made in her own dear
handwriting a little extract of them, for she loved
such abridgments, and concluded it with this
thought, which she used most familiarly in her
conversation , " Divine Providence guides us with
all wisdom, power, and goodness ; I believe, then,
that the soul that trusts to it entirely will never
perish, neither through weakness, for the Omni
potent defends it, nor through ignorance, for tho
Eternal Wisdom teaches it ; nor through malice,
for Goodness Himself directs it."
S. JANE FRANCES DE CHANTAL. 199
Our saint had no curiosity as to the future,
so that she was wont to say, " I am well pleased
that the lot of man is uncertain, and that in
almost everything we can only trust in Him
whose Providence is infallible," She took occa
sion from everything, trees, herbs, flowers, &c.,
to speak of this holy Providence. At the time
that the plague was in this city, they desired to
pull up a quantity of white lilies which grew in
our cloister garden, because it is said that their
scent is too strong for times suspected of con
tagion, but our Blessed Mother begged them not
to destroy them all, "Because, said she, "it is
a great consolation for us when we pass by the
cloister, to remember that the Providence of our
heavenly Father keeps these lilies more beauti
fully clad than Solomon and all his glorious
court." In prosperity, in unhappy events or
unpleasant news, in a word, in all circumstances
our Blessed Mother had always the words " Provi
dence, Providence, and the will of God" on her
lips, and she often repeated them, without adding
anything more ; and it could be easily perceived
that her heart was annihilating itself, and adoring
in humble submission this divine Providence.
She spared neither pain, trouble, nor holy
prudence to avoid temporal evils, perils, and
losses, but if any of these happened, she rested
so absolutely in the divine good pleasure, that
her thoughts were wholly absorbed by it, and it
was a lesson which she continually practised and
taught, never to look at second causes in any
thing that happens to us, but only at the first
200 S, JANE FRANCES DE CHANTAL.
universal cause. Our dear sister, the superioress of
Turin, Madeleine Elizabeth de Lucinge, who often
accompanied her in her travels, wrote to us that
sometimes she had been astonished at seeing our
Blessed Mother not in the least frightened at
difficult roads and fearful precipices, and she
once said to her, "My Mother, how can you
help trembling? I shudder with fear at the
sight of those roads," Our Blessed Mother, with
a smile, said to her, " My dear daughter, a little
sparrow does not fall into the hunter s net with
out the Providence of our heavenly Father ; how
much more will a reasonable creature not fall
into a precipice without His order ; if He has
ordered it, what more have we to say ?" The
holy presence of God in every place, and His
continual providence over His creatures, were in
her heart like two eyes which guided her in all
her actions. She delighted exceedingly in those
two Psalms of David, " Domine probasti me/ 1
&c., and "Dominus regit me," &c. She said
them occasionally on Festivals in Latin through
devotion, and frequently sang them in verse
according to the translation of Desportes ; and
she wrote the following verses in her little
book :
Dieu governe cet univers
Par sa tres sage Providence,
Et par des conseils fort divers
Surpassant notre intelligence.
A Dieu seul convient d arreter
Ce qu il veut pour sa creature,
Laquelle aussi doit supporter
Tout ce qu il lui plait qu elle endure,
S. JANE FRANCES DE CHANTAL. 201
De notre vie tout le bien
Est en la volonte divine ;
Et lorsqu elle s accomplit bien,
La notre bonheur se termine.
The thought has come into my mind, that
the heart of our Blessed Mother was that house
which the Divine Wisdom had built, supported
by seven columns, which were the seven vows
which she made, viz., poverty, chastity, particu
lar obedience to our Blessed Father as regarded
her interior, to do always that which was most
perfect, to say her beads every day, and to
honour the Blessed Virgin, and, lastly, not to
think of her temptations either little or much.
CHAPTER XXX.
OF HER ENLIGHTENMENT AND SOLIDITY IN THE
DIRECTION OF SOULS.
GOD who had chosen our Blessed Mother to be
the directress of many souls in His holy love,
and in the pure spiritual life, taught her by her
own experience what she was to teach others ;
for one can travel much more securely under a
guide who has already gone the same road, than
under one who has only learned it by maps and
descriptions of the country. There are some
holy souls who have been elected for perfection
by a prompt and pure grace, in such a way, that
though in possession of perfection, they are not
202 S. JANE FRANCES DE CHANTAL.
fitted to guide others, as I have heard our Blessed
Mother say ; these souls are simply for God,
and for themselves, but our worthy Mother, who
was predestined also for the good of her neigh
bour, was made by God to pass through almost
all the interior states ; there was no way, how
ever secret, no road, however retired, no path,
however narrow and obscure in the interior life,
with which she was not acquainted.
We have heard from a great servant of God
that whatever degree of prayer, of sublime union,
of purified love, or of interior suffering, was spoken
of to our Blessed Mother, it was seen that the
penetrating eye of her soul, illuminated by God,
perfectly understood the proposition ; so that,
generally speaking the soul who spoke to her felt,
by an interior correspondence, that she not only
taught by a science infused from heaven, but
also by her own experience.
She said there were two secrets, for directing
souls well ; the first, to know well the attrait
of God in each soul, and to make them know
it ; the second, to act on souls for the interest
of God alone, without desiring to make them
appreciate our maxims, esteem our direction, or
attach themselves to us with any particular affec
tion, and she said that God had granted her
this grace of having no design or desire to
acquire the affections of creatures, inasmuch as
it ought to be sufficient that God has com
manded all to love their neighbour. One day,
while instructing one of her daughters, who had
been asked for by some convent as superioress,
S. JANE FRANCES DE CHANT AL. 203
she urged her, above all things to apply herself
with great care, when she should be in office,
to the interior guidance of her community.
"Avoid," said she, "a failing which I have
known ; some superiors wish to lead their sub
jects by their own way, thus, for instance,
one who goes by the path of interior collo
quies, wishes to lead all her daughters to prac
tise them ; another, whose attrait is to simpli
city and divestment, desires to put her subjects
into this way ; those who use considerations,
desire all to make interior acts ; now, this is
rather to turn back souls than to direct them.
"I have known," she said, " unmortified and
imaginative spirits, who imagine themselves to
be in states in which they are not at all ; I
make no scruple of turning them away from
these, however much they may wish to make me
believe that it is their attrait and their way,
for this is to turn them away from themselves to
lead them to God ; whereas, on the other hand,
when we see a daughter of solid virtue, if we wish
to change her way, it is turning her away from
the operation of God, and turning her to her own
operation, by which great wrong is done her. la
order to keep the souls under her charge more
encouraged, she did not appear to make much
account of extraordinary things, or of the ways
which seem most elevated ; she showed just as
much esteem for the more humble states, saying
that it showed great ignorance in the guidance
of souls to make so much of one way, and so
little of the others ; that as for herself, she did
204: S. JANE FRANCES DE CHANTAL.
not call any state low but that of sin and im
perfection.
A sister once told her that some spiritual per-
sous had urged her to turn from a very good
idea which she had had, and told her that she
ought to apply herself more immediately to God.
Our Blessed Mother replied ; " May God pardon
them for their advice ; we should never give such
advice, unless we have a full and thorough know
ledge of the souls to which we give it ; we should
not indifferently say things of this sort to all
souls, because they easily believe us; it is for
God to attract souls to supernatural states, and
not for men to drive them into them." She
said that the way of good thoughts and holy
conceptions is not at all opposed to the prayer
of quiet and of simple repose ; that when God
gives them to a soul without her being at much
trouble to invent them, it is as if He presented
her a plank by which to arrive easily at tha
haven of sacred interior repose, in which, after
having praised God in His work, our attention
is directed to the workman ; that those who were
enlightened in the interior way of our holy
Founder would see that it was his; everything
led him to God, and his holy thoughts on these
occasions were most frequent.
She wrote thus to one of her daughters :
" Follow your attrait, do not shut the ears of your
heart to that sweet voice of all rational and
irrational creatures, nor of those which have only
being ; when you hear their mute language,
listen to it ; their harmony passes away, but the
S. JANE FRANCES DE CHANTAL. 205
knowledge obtained from it remains, and is of
much use to many souls." One thing that was
most admirable in this great directress of souls,
was that, though she had attained to so high
a degree of contemplation, and a sight of God
so simple, and free from all sensible images and
acts, she was able to give advice as easily for
the first rudiments of beginners, and for the
advancement of those who had made some pro
gress, as for the perfection of those who were
already stepping from one height of perfection
to another. She had a wonderful light in dis
cerning the way of God in each soul, and in
knowing when an attrait was from God or
from self-love ; she saw whether the lights they
said they had received were from the angel of
light or the angel of darkness. She told souls
with the greatest candour of the defect or deceit
which she discovered in them, and made no
account of anything but that which brought
humility to the soul, and which rendered it vir
tuous and united to God. Her zeal was mosfc
ardent for the welfare and advancement of souls,
but she did not burden them with counsels, nor
urge them on but with sweetness ; she knew that
this often oppresses instead of advancing them.
A good soul thinking one day of our Blessed
Mother, to whom all sorts of persons addressed
themselves to be directed in the way of perfec
tion, represented her as one who from a high
tower sees travellers coming from different places
to ask their road, and who directs them without
moving from his place, saying to them ; " Go
206 S. JANE FRANCES DE CHANTAL.
you to the East, you to the West, and that other
to the South ; that so our Blessed Mother had
by many divine graces and many labours and
much fidelity on her part, arrived at the summit
of the high tower of perfection ; that from thence,
without moving from her place, she could see,
most clearly the various roads which those who
came to consult her should take, and answer them
accordingly. I remember that a very spiritual
person having lent a book on interior self-denial
to another, our worthy Mother said to her, " This
is very bad ; in the state in which this soul is,
this reading will throw her into trouble and diffi
culty, because these counsels are not proper to
strengthen her in the way in which God draws
her. It happened as she had said, and this
person came and placed herself in the hands
of our Blessed Mother for enlightenment, which
she speedily gave her, having received the grace
to do so.
She knew at once when a sister was walking
simply or using artifice. In one of our houses,
a sister pretended that the devils prevented her
from eating unless relics were applied to her with
much ceremony, which was done carefully and
in good faith, but our Blessed Mother immedi
ately discovered the deceit, and said that she
would herself apply the relics. She folded a bit
of wood in paper, placed it on the head of the
nun, who was apparently in a faint, whereupon
she immediately returned to herself, saying that
the relics had chased away the devils ; she arose
and ate very heartily, but our Blessed Mother
S. JANE FRANCES DE CHANTAL. 207
showed her that she had discovered her artifice,
and gave her a penance. On entering a convent,
one of the sisters said to her, " My Mother, I
have seen your guardian angel, who has cured
me of a temptation that I had to wish to bo
employed in offices of consequence ;" to which
our Blessed Mother, perceiving that she spoke
deceitfully, replied, " Follow, then, the grace, my
daughter, and ask your superior never to give
you any but trivial employments ; I feel sure
that she will grant your petition ;" a reply which
so wounded the sister, that it soon showed that
her humility was feigned and not holy. How
many persons did she disabuse, as much regard
ing the graces which they believed they had,
as with respect to the trials in which they
feigned to be ! the former deceived through
ignorance, the latter, through malice. When
the trials were genuine, she took inconceivable
care in succouring souls, as she knew how weighty
this burden was. She declared that when souls
communicated themselves to her, God made her
feel towards those who acted sincerely with her
a certain opening of her heart, by which she
was more thoroughly acquainted with the state
of those souls than by their very words, but that
when they acted deceitfully with her, she felt it,
because God withdrew her attention, and did not
inspire her with anything to say to such souls.
203 S. JANE FRANCES DE CHANTAL.
CHAPTER XXXI.
HER ADVICE AND MAXIMS, ESPECIALLY ON PRAYER.
Our Blessed Mother made no account in the
spiritual life of anything but solid virtue, and was
wont to saj, " I have met with so much vanity, so
much sensuality, such facility in imagining, and
such weakness in believing, in the human mind,
that I am not easily affected by extraordinary
actions, unless I see a true and solid virtue." A
superioress once sent her a long narration of
some extraordinary graces which one of her sub
jects had received, to whicn our Blessed Mother
thus replied ; " You have sent me the leaves of
the tree, send me a little of its fruit, in order
that I may judge of it, for, for my own part, I
think very little of the leaves ; now the fruits
of a good heart, which God waters and makes
to flourish by His grace, are a complete for-
getfulness of self, a great love of self-annihila
tion, and an universal joy without any exception
in the goods and happiness of our neighbour.
Another of our sisters superioresses told her
that she had a novice who was in the habit of
fainting during prayer, and who could not take
recreation, nor do her work, through the great
ness of the interior attraits which she said she
felt ; our Blessed Mother answered her in these
words ; " I have just communicated for your
S. JANE FRANCES DE CHANTAL. 209
novice, my very dear daughter, and I will tell
you sincerely that she deceives herself ; look on
the following maxim as inviolable ; these extra
ordinary graces are loving transformations in
God, in which the soul should say, <I live, now
not I, Jesus liveth in me. Now if Jesus lives
in the soul, He infallibly brings into it simplicity
and humility, for He is God and man ; as God,
He is an act altogether pure and simple, and
as man, He is all humility and lowliness, and
the more He unites the soul to Himself, the
more vile does she appear in her own eyes,
and the more desirous does she become of living
unknown and despised."
Our Blessed Mother did not like any to enter
of their own accord into supernatural prayer, and
she gave some excellent signs to know when this
state comes from God, and not from self-love.
The following, eight in number, were written by
her to a religious of our congregation. " Yes,
most willingly, my dear daughter, will I endea
vour to give you some signs by which you will
see if your repose and quiet are good and from
God : 1. See, my very dear daughter, if though
you have prepared your points of prayer like
the community, you cannot use them, but feel
that without any artifice on your part, or on
that of those who direct yours, your heart, your
mind, and your inmost soul, are sweetly drawn to
this sacred repose, peaceably enjoying Him whom
you have so ardently desired by divine grace for
so many years. 2. If you remark that this attrait
leads you to littleness and self-abasement. 3. If
14 VOL. ii.
210 S. JANE FRANCES DE CHANTAL.
you learn in these sweetnesses and this holy
repose to belong to God alone, to obey Him and
your superiors in all things without any excep
tion ; if you learn there to depend wholly on
Divine Providence, and to desire nothing but
His holy will. 4. If this repose takes from you
all affection or attachment to creatures and
earthly objects, and makes you quit them in order
to unite yourself only to the love of the Creator ;
for, my daughter, it is not reasonable that the
soul which takes delight in tasting God, should
seek also to enjoy things that are low and less
than God. 5. If it leads you to know yourself
better, to be simple, sincere, true, and candid, in
a word, like a little child. 6. If, notwithstanding
the consolation which you enjoy from this sweet
repose, you are not ready to return to imagi
nations, reflections, and even drynesses, should
such be God s will. 7. If you are not more
patient and humble in suffering your infirmities ;
if you are not even desirous of suffering more,
without caring for any other satisfaction, than to
content your Spouse. 8. Examine briefly, simply,
and in general, if your attrait and loving sleep
make you despise still more the world, and your
own vanity and private interests ; in a word,
if it does not seem to put the world, and all its
glory, and your own self beneath your feet, and
if it does not induce you to esteem above all
things contempt, simplicity, humility, labour, and
the cross. For the rest, my dear daughter, I
consider, in truth, your attraitHo be good and
from God, and do not trouble yourself about
S. JANE FRANCES DE CHANTAL. 211
nourishing your soul, for this sleep is better than
all other food, and I tell you, that although your
soul seems to be asleep, she still continues to
take nourishment and to eat, yea, a most excellent
and delicate food ; but she is so attentive to the
loving Jesus who feasts her, that she does not
think of the delicacies which He gives her, and it
is well that she does so, for if she acted otherwise,
she would be in danger of losing her position."
Our Blessed Mother used to say and repeat on
almost all occasions that the single practice of
the presence of God, and a retrenchment of all
useless reflections, could in a short time perfect
a soul.
She wrote to a superioress ; " Teach your
daughters faithfully preparation, meditation, affec
tions, and resolutions, in prayer, in order to allow
God to act ; if His Goodness wills that they
should know anything else, He will teach it them.
Whoever is faithful in withdrawing his thoughts
from all things to occupy himself with Gorl, may
be certain that God is faithful, and will Himself
occupy him.
One of the things which causes me much pain
is to hear so many speak of prayer, interior
favours, extraordinary graces, and not speak
with the same ardour of pure virtue and solid
mortifications. The soul who endeavours more
to rise in elevated thoughts, and to enjoy interior
repose than to humble herself, and to be perfectly
obedient and poor, knows not what it is to imitate
Jesus Christ. He who does not practise the
virtues when he has opportunities, annihilates
212 S. JANE FRANCES DE CHANTAL.
them in himself ; we may work miracles, but if
we do not practise virtue we are not servants of
God.
I have seen several spiritual persons laugh
at me when I recommended to our sisters the
holy fear of God ; it is a virtue which I esteem
so much, that if I followed my inclination I should
speak of it on all occasions and to every soul,
no matter how elevated she might be in the
spiritual life, for if she has not filial fear, she will
without doubt fall into sin."
On occasion of certain praises, she said ; " If
I knew that vanity had entered into any convent,
and that they made a parade of the powers of
this world, and were puffed up with the favour
of the great, I should be tempted to ask of God
fire from heaven to destroy that house, and to
purge the Institute of it ; it may be said to me
that I know not what spirit I am of, but if they
knew the humility which God requires of the
sisters of this congregation, and how much those
who are lifted up, and make a parade of worldly
things, oppose the Spirit of God, they would be
on my side. Nothing would be more likely to
shorten my days than to see vanity and disunion
among the daughters of Mary.
I have always remarked that God does not
impart the secrets of heaven, nor the solid de
light of His love to the soul who delights in the
news of the world, and who attaches herself to
the love of creatures."
Our Blessed Mother often spoke of those words
of the Gospel, " Narrow is the path which leadeth
S. JANE FRANCES DE CHANTAL. 2l3
to life ; oh ! how few there are that enter therein."
There is nothing, she would say, which ought to
render us so exact as the thought, "Oh! how
few enter therein ! "
She used to say, " My advice and my desires
are asked by all our houses ; for myself I know
nothing, nor have I any other desire but that
they should be faithful to observance ; this is
the desire and design of God upon our souls.
I am sometimes very much afraid lest through
the multitude of houses which are established,
their spirit may be relaxed, from not having
subjects and superiors solidly virtuous ; but I
abandon everything to God s holy providence.
Certainly if we do not take care, and do not
consider well if we are able to found new houses,
we shall be building many dove-cotes, where
our doves will die of hunger, both spiritually
and temporally. Let us not rejoice in a human
way at the good reception which our congre
gation meets with, but let us humble ourselves
and glorify God for it.
I have not so much pleasure in hearing our
Blessed Father very much praised, as in seeing
persons imitate his virtues ; words fly away, but
virtuous actions are lasting.
On the occasion of some elections of superiors,
she said ; O Jesus ! how much do I dislike that
restless search which our daughters make for
Mothers of great ability and experience ; do you
not see that this imaginary belief, that great abili
ties are necessary to superiors, entirely ruins the
pure perfection of obedience, for it is easy to obey
214 S. JANE FRANCES DE CHANTAL,
an angel, and difficult to obey a man ; we must
indeed choose a good superioress, but to pass
over several good ones, who have moderate
talents, to make an anxious search after others
from a distance, who may be more excellent and
attractive, is what greatly displeases me. If the
youngest of our professed sisters was given me
as a superioress, I should love her with all my
heart.
Writing to one of our superioresses, she said to
her ; " My dear daughter, take courage ; if you
are humble and devout, God will do wonders in
you, and in your daughters ; only take these for
indispensible maxims ; that the spiritual exercises
be faithfully observed, and that the letter of the
Rule be vivified by the spirit ; be neither quar
relsome nor extravagant in temporal matters, but
be very careful and very discreet, and also very
charitable to the poor. As to the guidance of
your sisters, be impartial in your affection, but
treat every one in particular according to the
gifts of nature and of grace, which God has be
stowed on her, and employ them in offices accord
ing to these, and not according to their wishes
and fancies.
Our Blessed Mother had a great dislike to
any one wishing for offices, and said that a sister
could not give a greater mark of her incapacity,
than when she believed herself capable, because
none are worthy of serving in the house of God
but those who are humble, devout, and mortified.
" Humility, said she, " makes us look on our
selves as insufficient for everything ; devotion
S. JANE FRANCES DE CIIANTAL. 215
makes us love our cells and our silence ; mor
tification makes us avoid amusements and plea
sures of sense. I have spoken to great queens
and princesses, to noble lords and ladies, but I
have never seen any who had not sharp thorns
in their hearts, under their dresses covered with
gold and silver, or who enjoyed that absolute
calm and sweet peace which I generally see in
our poor and humble religious. I thought this
morning that there was nothing so happy under
the sun as a religious, who loves God, her
superior, and her cell. The daughters of the
Visitation will never perish for want of instruction,
for our Blessed Father has said all that is neces-
for us, he has rigged our vessel well, but if the
wind of vanity enters into our hearts, it will
destroy us. I wish I could write with my blood,
to all our houses what our good spiritual
Father has said to us. That the general of our
order is humility ; that if all the convents obey
this general well, they will maintain the whole
Institute in union and uniformity. If we are
humble everywhere, it is all that is requisite.
What matters it to a heart which loves God
to suffer or to rejoice, provided the will of
God be accomplished? Would to God that my
lips wore pierced with a red-hot iron, so that the
lips of the daughters of the Visitation might be
for ever closed to the least word against the
charity, union, and maekness which ought to be
among them."
Our Blessed Mother had also written with her
Own hand a great number of sentences from
216 S. JANE FRANCES DE CHANTAL.
Scripture, especially from the New Testament,
which lead the soul to the serious practice of
virtue, to fear, to veneration of the judgments of
God, to the last great account, and to confidence
in His holy Providence, She said that in all
reading and sermons we should attach ourselves
rather to what was solid, than to what was agree
able. She was extremely pleased with the works
of the Rev. Father Rodriquez, and the Rev.
Father Dupont, and she used to say, " These are
my books, after those of our Blessed Father and
the Lives of the Saints."
She had an admirable habit of doing everything
in its proper time and place. We have some
times seen sealed letters lying in her cell for
twelve or fifteen days, from persons who were
both near and dear to her ; we enquired why she
did not read them ; " I am waiting until it is
time to reply to them," said she, " I should have
to read them again then, which is only self-satis
faction and loss of time." She was wont to
say that superiors should be careful to cultivate
well those subjects who were endowed with tal
ents of nature and of grace ; God does not per
form miracles every day ; when He gives these
graces to a subject, it is a sign that if they
correspond by their virtue, He wishes to be served
in a special manner, and in things of impor
tance, by such souls ; daughters of good judg
ment, great humility, and observance, are more
precious than gold."
Here I will conclude, and cease to consider in
detail the perfections of this Spouse, to say that
S. JANE FRANCES DE CHANTAL. 217
she was all beautiful. We shall not forget, I
think, her great recollection which always kept
her equally retired in herself, whether she was
in joy or suffering ; that great gift for every kind
of business, with such a readiness that occasion-
ally she made three of us write on different
subjects at the same time. She dictated the
most important letters with as much facility as
she spoke of other things ; and afterwards, if
her secretary had omitted anything, or added
anything of her own, were it ever so little, she
said, " This is not my style, but yours is better."
Let us remember also her firmness and equa
nimity in all circumstances, her countenance
always inflamed with love, always sweet, always
recollected, so that no matter how severe her
trials and interior disgusts might be, no ono
ever perceived them, except those of our sisters,
to whom in her holy goodness, she thought fit
to relate some part of them, for their good and
instruction. Let us call to mind her modesty,
as great in her old age as in a young virgin,
her hatred and aversion to all praises, or display,
or news of the world, her great love for poverty,
humility, and simplicity of life ; her general for-
getfulness of all things and of herself through
the continual remembrance of God, her inviolable
exactness in all the little practices of virtue and
obedience, her care in guiding her flock into the
heart of the wilderness of the interior life, to use
.the words of the Rev. Father Fichet, that unity
which she preserved in her order, and the humil
ity with which she acted, and was the centre of
218 S. JANE FRANCES DE CHANTAL.
all, yet totally disengaged from all particular
affection ; such were the miracles wrought in her,
and they were a consummate and perfect virtue.
There remain those which she performed in others,
and the esteem in which they held her.
THE LIFE
OF
S. ROSE OF YITERBO.
THE LIFE
OF
S. ROSE OF VITERBO.
BOOK I.
CHAPTER I.
ORIGIN OP THE MONASTERY NOW CALLED S. ROSE,
AND THE MIRACULOUS BIRTH OF THE SAINT.
WE gather from different accounts of Viterbo,
that in the year 1200 there did not exist a single
convent for women in that town ; and that its
inhabitants led godless, wicked lives. About this
time a pious woman founded an Institution for
young girls, which she governed with such devo
tion and humble trust in God, that in course of
time, its inmates lived by rule, as cloistered nuns.
For their support they depended alone on alms, and
placed themselves under the patronage of S. Da-
mian. To this Institution was shortly added a
church and monastery, the first in Viterbo ; it
bore the name of S. Mary of the Roses, and
was close to the city walls, and to the gate
now called S. Mark, at present known under the
more modern title of S. Rose. The nuns were
222 S. ROSE OF VITERBO.
called " the poor cloistered women of S. Mary and
S. Damian."
In the year 1235, this order of S. Damian was
confirmed by Pope Gregory IX., who gave them
the title of nuns, and placed them under the rule
of S. Benedict, whose habit they adopted, with full
privileges, and entire exemption from taxes, and
subsidies, even for the use of the Holy See. His
Holiness ordered the bishop of Viterbo to release
them from all episcopal jurisdiction, spiritual and
temporal, leaving them subject only to the Apos
tolic See, which Bull was confirmed by the consent
of the entire chapter given at Viterbo, December
the 14th, 1235. In order that the nuns might
occasionally inherit the property of their deceased
relations, and to secure the same from being
usurped by others, Pope Gregory in a Bull, dated
Anagni, 13th of September, 1238, in the 12th
year of his Pontificate, ordered the bishop of Sutri
to see that all such property be secured to the
Institution for the benefit of the nuns, and of the
monastery in general. For the completion of the
church and convent, the same Pontiff granted an
indulgence to all the faithful, who, with this in
tention, should bestow alms on this Institution,
as we read in another Bull dated the 17th of Sep
tember, of the same year 1233, which, together
with those named above, are kept in the archives
of the convent.
There dwelt a man at Viterbo at this time, close
to the monastery of S. Mary of the Roses, who
was constantly employed in the convent work ; he
was poor, but of an honourable and noble family,
S. ROSE OF VITERBO. 223
and his life was quite exemplary ; he had an espe
cial devotion to the holy Baptist, on which account,
when his little son was born, he named him John.
In due time, this young boy took his share in
assisting the holy nuns in their toil, and served
them with great love and zeal ; he truly followed
the footsteps of his father in his love to holy
Church, and professed all his virtues and piety,
and especially his devotion to his holy patron S.
John Baptist, for which reason he was found wor
thy to be the father of a child born by miracle,
just as the saint himself, who was born when his
parents were beyond the natural age. He married
a holy and devout woman of Viterbo, named Ka-
therine, in which town they lived in humility and
patience, following God s precepts, contented in
poverty, exercising charity, and every other pious
work that leads to Paradise. They were both
barren, and had never had any children, nor even
did they desire any ; but in the early spring of
1240, Katherine, contrary to all expectation, was
found to bo with child ; and whilst her husband s
father was still living, under the Pontificate of
Gregory IX., she miraculously brought forth a
child, full of grace and beauty, just at that sweet
season of spring when the roses first bloom ; this
child was no other than our S. Rose. After her
birth, her mother ever continued barren, as she had
been before.
It is no cause of wonder that this blessed virgin,
whose unexpected birth so much resembled that
of the holy Baptist, should always have an extra
ordinary devotion to S. John, as had been the case
224 S. ROSE OF VITERBO.
with her piou3 Catholic ancestors in those sad
days when vice and heresy were so prevalent.
And truly as a goodly perfect plant must produce
a sweet and pleasant flower, so from John and
Katherine, those saintly names, which in those
dark days, were rarely cared for, nothing could
proceed but a lovely fragrant Rose, at a time too
when Italy and holy Church were in such extreme
need. At this period, the whole of Italy and the
Apostolic See were so afflicted and tormented by
the sinful persecution of the Emperor Frederic II.,
that the faithful began to vacillate in their allegi
ance to the Catholic Church, and under the names
of Guelpbs and Ghibelliues, she was torn by
Ecclesiastical and Imperial factions, which in
fested the Church, and deprived her of her rights.
The people of Viterbo had always been, and
were still devotedly attached to the holy Roman
Church, and to her chief pastor, as they testified
by the solemn rejoicings with which they accom
panied his Holiness when he came from Anagni
to their city, to oppose the increasing aggressions
of the Emperor. But Frederic, well aware how
essential it was that he should possess Viterbo in
order to subdue the whole province, and to facili
tate his passage to Rome, pretended to be very
anxious for an interview with Pope Gregory, who
was then in that city; he therefore passed through
Viterbo on his way, with all his army, where the
Cardinal Ramiero Capocci received him as a friend,
and lodged him in his own palace, and treated him
with great distinction. Here, with a traitor s soul,
he flattered the nobility, and subdued the popu-
S. ROSE OF VITERBO. 225
lace by threats, so that by captivating the one,
and alarming the other, ho made himself absolute
master of all. Other places belonging to holy
Church he conquered by force of arms, and thus
obliged the Pope to take up the cross against him,
and excommunicate him as a sacrilegious man,
and a rebel to the Apostolic See. Thus the mise
rable town, become a slave to Frederic, was
crowded with strangers and enemies, and con
verted into a receptacle for heresy, and a refuge
for criminals, so bitter was the punishment due to
its sins. But oh, miracle of mercy ! Oh the won
derful grace, the long-suffering of Heaven ! Whilst
standing with the scourge in his hand, God merci
fully listened to the supplications of devout women,
and for the sake of their oppressed and guiltless
innocence, and at the very time when Viterbo was
occupied by Frederic and his troops, in the midst
of this horrible state of wickedness, and these
sharp thorns of tribulation, it was His will that
the holy blessed Rose should be born in the
parish of S. Mary on the Hill, just beneath the
Palace of the Emperor, and behind the Monastery
of S. Mary of the Roses, adjoining which, even
now, her house may be seen.
15 VOL. ii.
226 S. ROSE OF VITERBO.
CHAPTER II.
FROM HER INFANCY THIS VIRGIN SHOWED WONDERFUL
TOKENS OF HOLINESS.
UNFORTUNATELY, owing to the troublous times in
which our saint was born, no very precise details
have been preserved, so that it is impossible to
know all the interesting circumstances which at
tended her early years. But tradition tells us
that her birth, miraculous as it was, on account
of her parent s sterility, as well as remark
able for its occurring at the time of the aggressions
of the rebel Emperor against the Church, was
followed by strange and unusual incidents, but
the date of them is uncertain. Immediately after
her birth, she was brought to the sacred waters of
baptism, where she was made clean from the
defilement of original sin ; and from that moment
the Holy Spirit descended on, and sanctified her,
for she showed immediate and evident signs of her
justification and holiness, to the wonder not only
of her parents, but of all those who were present.
She was never heard to scream or cry as other
children do ; if her mother put her to the breast,
she took it ; if not, she showed no symptom of
impatience, but would tranquilly lie on her
mother s lap, looking up to heaven. Scarcely did
the blessed child begin to lisp her first words, and
to walk with tottering timid steps, when from her
S. ROSE OF VITERBO. 227
tender lips were heard those sweetest names of
Jesus and Mary, and frequently was she found
kneeling before their sacred images, and that of
S. John Baptist, which were kept in the house,
and ever venerated with much devotion, both by
her father and mother, as is the case with all
devout and pious Catholics, She listened to all
they taught her with humility and modesty, obey
ing them with extraordinary reverence and angelic
sweetness, and never grieving them by one act
of disobedience. Such indications did she give
of her goodness and innocence, such signs of her
future sanctity, and of God having chosen and
elected her from her cradle, to exalt her by His
grace as the rose is exalted above all other flowers,
that she might from her tenderest youth, without
learning, without strength, make miraculous and
signal progress against the enemies of the church,
to the glory of Christ Jesus, and to the exaltation
of the Catholic faith.
CHAPTER III.
IN HER CHILDHOOD LITTLE BIRDS TAKE REFUGE IN HER
BOSOM.
SOME meek and lowly creatures there are, who
from their very birth seem appointed to a life of
poverty and neglect ; but, if only cultivated by
the hand of the omnipotent God, they will bring
228 S. ROSE OF VITERBO.
forth the fruit of good works, and of holy deeds.
When Rose was born, her parents were very poor,
so that with no one to look after her, she was neg
lected and untaught ; but, being cultivated bj the
Eternal Creator, and irrigated by the dew of His
divine grace, from her tenderest youth, signs of
God s grace were evidently seen, to the edification
and wonder of those around her. She was scarcely
two years old when these wonderful acts of virtue
and devotion were manifested. Whenever sacred
subjects were discussed, she would remain silently
listening with the deepest attention ; her parents
advice she diligently followed, and with great hu
mility and innocence endeavoured to imitate their
holy works ; of which God soon afforded a some
what miraculous proof. One day as the blessed
child was sitting in the house with some bread in
her hand, several little birds were seen hovering
outside the door ; they flew into her bosom, and
pecked the crumbs which fell from her mouth ;
this occurred many times, and was witnessed by
many persons. The holy infant encouraged their
tender caresses, and fed the little birds with her
own innocent hands, for the love of Him to whose
will they were obedient. They flew away, and
returned again and again, to the marvel of those
who beheld them.
8. EOSE OF VITERCO. 229
CHAPTER IV.
HOW FROM HER YOUTH SHE LEARNS TO DESPISE THE
WORLD, TO FOLLOW CHRIST.
WORLDLY men are ever seeking after temporal
joys, and pursuing the pleasures of sense, desiring
and obtaining all kinds of luxuries and passing
delights, without which they cannot be satisfied.
Saints, on the contrary, are ever seeking after
spiritual joys, and the glories of heaven, they find
no time for other pleasures, they despise the world,
and hate the things it loves. Our young saint
cared not to frequent the world and worldly society
to procure happiness or earthly joys, but like a
delightful rose, aspiring to bloom again in Para
dise, she learned to fly from pomp and vanity, and
meekly to follow Jesus Christ. Thus did she daily
advance in virtue and in divine wisdom. In the
third year of her age, she felt an ardent desire to
visit some churches, and particularly one dedi
cated to S. Francis, of whose saintly life she had
heard so much. When there the blessed child
adored the presence of Christ in the divine Sacra
ment with intense devotion, attended to the holy
mysteries, and listened to God s word with such
attention, retained all she heard in the sermons,
and repeated their contents so faithfully, that all
who heard her were convinced that she was filled
with the Holy Spirit, and taught by God Himself.
230 S. ROSE OF VITERBO.
As we have already said, her parents were very
poor, but her study was to make herself poorer
still ; her greatest wish was to become a nun, and
by this means embrace spiritual poverty also, so
that she might inherit heavenly possessions, and
consecrate herself to Christ by perpetual virginity,
and thus attain the glories of paradise, so often
described to her by her virtuous parents. Thus,
guided by the blessed John Baptist, amidst the
trials and sorrows of the world, did this little child
become an enemy to all youthful pastimes and
vain amusements, and retiring to the remotest
part of the house, would, with a soul inflamed
with burning zeal, mortify her innocent body. In
order to increase her sufferings, she covered her
tender flesh with but one coarse habit, her head
Was always uncovered, and her hair disordered.
Thus would she be attired, and thus did she al
ways continue during the scorching summer
heats, and during the bitter winter cold, and all
more nearly to resemble her beloved Jesus, and to-
have no other glory, but that of Christ crucified ;
for the love of whom she began in childhood ancl
continued till death to macerate and subdue her
flesh with perpetual fasts, and constant absti
nences, so that it should never dare to rebel against
the Spirit.
S. ROSE OF VITERBO. 231
CHAPTER V.
HOW SHE WAS GIFTED BY GOD WITH SPIRITUAL AND
PERSONAL GRACES.
GOD does not bestow on all the same graces,
but divides and distributes them as He wills.
"When we behold a creature beautiful and per
fect in mind and body, how naturally we impute
it to God s election, and to the light of God s
countenance shining on him. At all events, we
are each of us bound to serve God with whatever
talent He has bestowed on us. Some there are
to whom God has been more bountiful, and to
whom He has granted still higher graces, still
He is ever the same God, whose works are the
perfection of justice, and whose eternal Providence
guides and governs all things. The youthful
Rose received all the gifts she could desire from
God s most liberal hand, and she was ever careful
and solicitous to employ them in the service of
Him from whom she had received all, and to ren
der to Him a worthy and grateful return, and thus
prove herself a devoted and faithful servant of her
Creator. With a light and graceful form, and a
diminutive stature, her person was very attractive,
her complexion was delicate, and she possessed a
certain dignity of expression in her countenance,
which, in a girl only twelve years old, was very
remarkable ; but all this was accompanied with
232 S. ROSE OF VITERBO.
such simplicity, modesty, and purity in her words,
in her actions, as well as in her dress and manners,
that all who gazed on her sweet holy face and
delicate form were struck with admiration, and
desired to tread in her steps, and to follow her
bright example in leading a life of virtue, and to
dedicate themselves to God, as she was doing.
And well did the qualities of her soul correspond
to these personal graces, for she possessed every
virtue which could ennoble a Christian soul in the
sight of man, and make it acceptable and pleasing
to Almighty God. To these natural gifts of body
and soul, were daily added supernatural graces,
which were bestowed on her by God s goodness ;
who chose by her means to manifest to the world
the holiness and innocence of a simple young
maiden, to the confusion of heretics, who denied
the supreme power of the Pope, disturbed the
tranquillity of the Church, and inflicted barbarous
punishments on Catholics.
CHAPTER VI.
OF HER VIRGINITY, AND THE GRACES BESTOWED UPON
HER BY THE HOLY SPIRIT.
HOLY and blessed was that mysterious union of
mother and son, contracted in virtue of Christ s
command by the most blessed Virgin Mary, and
S. John, at the foot of the cross, as an eternal
memorial of the holy state of virginity, and in
S. ROSE OF VITERBO. 233
order that the merit due to this virtue, and its
acceptability in the sight of the Divine Majesty
might be manifested to the world. Angelic Vir
ginity ! holy virtue worthy of Paradise ! to which,
beyond all others, is promised the palm of victory,
the glory of eternal salvation ! From her child
hood Rose valued this precious grace beyond all
others, and by it she consecrated herself to her
Saviour, so that she might one day join the celes
tial choir, and render to Him that sweet odour of
praise, in which He so much delights. So zealously
did she cultivate this sweet virtue, and so great
was her modesty, that she was never seen to raise
her eyes to the face of any man. She despised all
vanity of dress and person, and crucified her flesh
by rigorous discipline, generally confining herself
to a chamber in the house, and thus she observed
the holy precept of S. Jerome, Let virgins continue
in fasting, in humility, and in retirement." Such
was the mean opinion she had of herself, that her
greatest joy was to be despised and ill-treated even
by those inferior to herself ; for she knew full well
that no treasure could purchase heaven so surely
as that of holy humility, and that no virtue was
more efficacious and powerful in the sight of the
Divine Majesty. The gentle disposition of this
young saint could scarcely be surpassed, and with
angelic sweetness she would listen to all who were
in sorrow or distress, and give them spiritual con
solation. She was never known to be disturbed
by anger, save in holy zeal for the faith, and for
the honour of Christ. She suffered with the
greatest courage not only poverty and its conse-
234 S. ROSE OF VITERBO.
quent trials, but afflictions, fatigues, injuries, and
intolerable persecutions. All tbese wonderful
graces were gifts of the Holy Spirit, and made her
more beautiful in men s eyes, and more acceptable
to God.
CHAPTER VII
OF THE MANY VIRTUES SHE POSSESSED.
OUR hopes of eternal salvation are founded on
the three theological virtues ; faith, hope, and
charity. Faith helps us to believe, without doubt
ing, those things we cannot see, but which in sim
plicity of mind, and trust in God, we know to be
true ; to this, hope is always united, and this hope
is animated by charity, which is a habit of the
will infused by God into our souls, so that we may
love Him ardently as the end of our being, and our
neighbour as ourselves. Such was the firmness
of the blessed Rose in the holy faith, and so great
her zeal and ardour, that she frequently confessed
it against heretics, fearless of persecution or ill-
treatment, and only careful for the honour of God,
and the salvation of souls. She had placed all her
trust in the Divine mercy, and having no other
hope, her sole end was to attain the glory of eter
nal life. She was ever armed against our three
great enemies, the devil, the world, and the flesh,
and supported by the four cardinal virtues, which
served to render her prudent and just in all her
S. ROSE OF VITERBO. 235
actions, and strong and constant in seasons of
sorrow and persecution. Her life was one contin
ual fast and perpetual vigil, and it is impossible
that her strength could have been supported by
natural means. She was constant in prayer, in
succouring the poor, visiting and consoling the
sick and afflicted, in praying for the living and
the dead, and for the necessities of the Church ;
in instructing the ignorant, in converting sinner?,
and in counselling the doubtful ; and these works
of mercy were exercised by the holy child with
such excessive charity and zeal, that she was
venerated as a saint by all who knew her.
CHAPTER VIII.
OF THE SUPERNATURAL GIFTS SHE RECEIVED FROM GOD.
WHENEVER it pleases God to sanctify any crea
ture in this world, he confers on him a justifying
grace, which renders him acceptable to His divine
majesty, and to him is granted whilst on earth a
beginning of blessedness, as a token of the glory
he will finally attain in heaven. This grace, called
by theologians, Gratia gratum faciens, is a super
natural quality permanent in the soul, which
makes it pleasing in God s sight, and nothing but
mortal sin can render it ineffectual, And thus He
chooses that some should be sanctified, that they
may be known as his devoted servants, and rever
enced by the world accordingly, for the consolation
236 S. ROSE OF VITERBO.
of the faithful, the conversion for sinners, for His
own glory, and the confusion of heretics. He
gives them supernatural graces, which He freely
bestows, and with which He honours but a few.
We have a thousand proofs that the divine good
ness bestowed such gifts and graces on Rose from
her earliest years. She was never sent to school,
or taught by any one, but was so gifted by the
holy spirit of wisdom, that she possessed great
learning, and her intellect was highly cultivated.
She preached publicly, exhorting all to obey the
holy Church and the Pope, disputing with unbe
lievers and persecutors of the faith. She inter
preted the most obscure passages in the Prophecies
and Gospels with such wisdom and discernment,
that those who heard her were struck with great
wonder. She was frequently abstracted from her
bodily senses, during which times things absent
and invisible were seen clearly by her. She knew
the most secret thoughts of men s hearts. Finally,
ahe was honoured by frequent visitations from our
Blessed Lord, as well as from the glorious Mother
of God, and from the angels ; and she performed
many and strange miracles even during her child
hood.
S. HOSE OF TITERBO. 237
CHAPTER IX.
SHE CONFINES HERSELF TO A SMALL CHAMBER IN
THE HOUSE.
A LIFE of solitude far removed from the bustle
and movement of the world is the most suitable
one for a soul desirous of union with God ; in fact,
it is better to be blind, deaf, and dumb to all out-
ward objects, which serve but to distract the mind.
The reason is, that seeing and hearing new things,
and familiar converse even with friends and rela
tions, cannot take place without danger, inasmuch
as they draw the mind from heavenly things,
and frequently idle thoughts and words will occur,
which are very offensive in God s sight. The
truth of these remarks was very evident to S.
Rose ; if she only went to the fountain, which was
scarcely twenty steps distant from her father s
house, the malice of wicked tongues was ready to
invent a thousand malignant tales ; and though
so pure and innocent, she suffered much from these
slanders. She had now attained her seventh
year, and became sufficiently aware of good and
evil to perceive the deceit and danger of the
world in those unhappy days when Viterbo was
reduced by all the cruel sufferings of war, pesti
lence, and famine, which deprived it of its inhabi
tants, and placed it a second time in the power of
the perfidious Emperor. The Pope was now in
238 S. ROSE OF VITERBO.
France ; fear of Frederic s increasing power had
obliged him to take this step, and Italy was nearly
ruined by the emperor and his sacrilegious army.
Although so many proofs of God s great love and
favour were manifested to this blessed virgin, and
although her whole trust was placed in the mercy
of Jesus Christ, notwithstanding, nay, indeed,
because of these great graces, her fondest wish
was to enter into the monastery of S. Mary of
the Roses, under the rule of S, Damian, and thus
devote herself to a religious and contemplative
life. However, the nuns refused to receive her,
alleging as their reason her extreme youth and
poverty, but it appears that the Lord of all
had decreed otherwise for her. As a true fol
lower of Christ, and in imitation of the bright
example of the Holy Baptist, for whom she had
such an increasing devotion, and whose life so
much resembled her own, she determined to pass
her days in retirement ; for this purpose she chose,
not a wild and solitary desert, as did Christ and
S. John, because such an abode appeared unsuit
able for a young and chaste virgin, but in her own
little chamber she dwelt, and there found the soli
tude she so earnestly longed for, and this holy cell
was so small and confined, that scarce was there
room enough for her hard bed and little altar.
Here she remained day and night, and only left it
to attend mass at the nearest parish church of S.
Mary on the Hill ; and then she returned imme
diately to her voluntary prison, as she termed
it, exercising herself in unceasing prayer, absti
nence and discipline. Thus inflamed with Di-
S. ROSE OF VITERBO. 239
vine Love, she renounced the world s attrac
tions and dangers, with all its pomps and de
lights, and with an irrevocable will consecrated
herself eternally to Christ, to serve Him in love,
in patience, and in perpetual virginity.
CHAPTER X.
OF HER FASTINGS AND SEVERE MORTIFICATIONS.
OUR holy Rose ever preserved her baptismal
purity unsullied, nor does it appear that her
life was ever stained by the slightest shade of sin ;
she always continued, under the protection of
divine grace, an unwearied follower of .her cruci
fied Saviour, arid of His holy servant S. John,
No tongue is able to express the extent of her
disciplines and abstinences ; indeed, so excessive
were they, that she became the wonder and
veneration of her own times, as well as of pos
terity. When forced to lie down to take somo
rest, she would make herself a bed of boards,
and place nothing between them and her body.
She remained sometimes a whole week without
touching food, and when she did take any
thing, it was so little, and of such trifling
support, that divine love alone could have nou
rished her life. So surpassing was her love to
Christ, and her desire to imitate His sufferings,
that frequently her body was bleeding, from the
severity of the disciplines she used, and often did
240 S. ROSE OF VITERBO.
she fall to the ground from exhaustion. Her
greatest torment and trial was when her parents
endeavoured to persuade her to give up such
severe penitence, and quit her little cell. It was
a cause of marvel to all that so young and frail a
child could endure such continual martyrdom.
But Rose was especially elected and chosen by
God to exalt the glory of His own Church, in times
of such great need ; and she wished but to do His
will, and to render a sweet odour to her Creator,
and fill the world with holy fragrance, to the con
fusion of unhappy sinners, who, sunk in luxury
and sensual joys, were unwilling to suffer anything
for love of Him who suffered such torments to save
them from eternal damnation.
CHAPTER XI.
HER ILLNESS, AND VISIONS OF HEAVEN AND HELL.
THE blessed Rose, being thus rendered illustri
ous in her childhood by the remarkable graces
she received from God, Satan dared not approach
one so pure and holy, so visibly protected by
heaven, and guarded by angels. Still, his malice,
which is ever vigilant, suggested that if God would
send her some heavy trial, she would quickly mur
mur against his Providence, and thus, by impa
tience or distrust, give him power to exercise his
temptations on her. But he was grievously
deceived, for the virtues of the saintly child only
S. ROSE OF VITERBO. 241
shone the brighter in times of affliction, and
she only gained a higher degree of perfection. At
the very time at which she was thus weakened by
constant fasts and penances, God thought fit to
visit her with a long and severe malady. But
Rose, with unheard-of patience, was ever praising
and blessing His holy Name, nor did she cease her
frequent prayers, and other spiritual exercises,
from which her dangerous illness might have re
leased her. Her parents were deeply afflicted to
see her thus suffering, and still so ready meekly to
endure all for Christ s sake. Out of obedience to
her father s and mother s wishes, she consented to
change her bed for one more suitable to her weak
state, but in spirit she was ever reclining on the
hard bed of boards in her little cell. Her illness
lasted more than a year, and she had just attained
her ninth birthday, when her malady increased so
rapidly, that she was deprived of sense and move
ment, and a deadly paleness overspread her coun
tenance, insomuch that all around her thought
that hgr spirit had already departed. But she
was reserved for yet higher things, and it pleased
God to grant her another proof of His glory, and to
manifest to her the surpassing beauty of Paradise,
and the torments of hell. She remained three
days in a state of insensibility, during which time
her soul was ravished in a divine ecstasy ; after
this, she opened her eyes, and immediately began
to exhort her parents and those around her to
jepent of their sins, adding that during her trance
God had shown to her the bliss of the good, and
the misery of the wicked ; she distinctly named
16 VOL. II.
242 S. HOSE OF VITERBO.
several individuals unknown to her, and who, in
fact, died twenty years before her birth, and
whom she had seen and known perfectly in her
vision. This miraculous circumstance caused the
greatest astonishment to those who were surround
ing her at the time it occurred, as well as to all
who heard of it.
CHAPTER XII.
HOW, DURING HER ILLNESS, SHE FELL INTO A TRANCE.
So faithfully did S. Hose correspond to divine
grace, that at the early age of seventeen, she
had not only perfected her own saintly char
acter, but by her holy example and persevering
advice, had converted many sinners from their
evil ways. We have already seen how, prior to
this illness, she had afflicted her body by constant
disciplines and austerities, and how, during her
severest sufferings, she never ceased entreating
her parents and friends to despise the world, and
to follow Christ ; for she was not content to live
the life of a saint, and save her own soul ; but she
ardently thirsted after the salvation of others.
Her constant exhortations to win men s hearts to
God were uttered with such singular fervour,
eloquence, and persuasion, that all who heard her
were moved to wonder and to tears. On Wednes-
day, the 22nd of June, 1249, she passed the whole
day absorbed in spiritual communings, and until
S. HOSE OF VITERBO, 243
the following night she took neither food nor
drink, and, in fact, forgot to nourish her body, so
sweetlj was her soul fed by the celestial manna of
divine grace. She then began to amend ; but the
same night she became restless and exhausted, and
again appeared to bo approaching her last agony ;
but once more her senses were abstracted in a
divine ecstasy ; for when asked by her mother
whether she would take something, she appeared
confused and as one awakened from a profound
sleep; she answered that she would take some
food, as the following day would be the vigil of
her holy patron S. John, thus signifying that she
should take no further nourishment until the feast.
She then raised herself in her bed, as though
nothing ailed her, and partook of what was brought
to her all the while praising and glorifying Jesus
Christ, the Blessed Virgin, S. Anne, and the whole
company of saints in heaven, with the most won
derful joy and gladness. Shortly after this her
soul became much oppressed and troubled, and she
heaved deep sighs, then threw herself out of her
bed ; and prostrate on the ground, with her lips
embracing the earth, and her arms stretched out,
she burst into a flood of tears, so that her eyes
became like two living fountains. Her poor
mother was beside herself to behold her in this
state, and hastened to raise her from the ground ;
then the holy maiden, leaning upon her, returned
to her bed, saying, " Oh, my mother, I shall soon
leave to you all the delights and enjoyments of this
world." They plainly saw from these tears suc
ceeding her state of ecstasy, and from the proofs
244 S. ROSE OF VITERBO.
of holy joys she Lad previously shown, that her con
versation and thoughts were no longer on earth
with mortals, but in heaven amongst the blessed,
and that she longingly desired to free herself from
the odious chain which bound her to her earthly
prison, to unite herself with Christ in Paradise.
With such like changes from joy to sadness, did
she pass the remainder of the night, sometimes in
the blissful contemplation of high and holy sub
jects, sometimes in persuading sinners with tears
to repent and amend their lives, and sometimes
forming exalted conceptions of the glory of the
world to come, to the edification of all who listened
to her.
CHAPTER XIII.
IN SPIRIT SHE SEES THE CHRISTIAN ARMY IN SYRIA,
AND PRAYS FOR IT.
THE short life of S. Rose was one continued
miracle ; from the vigil of the feast of S. John the
Baptist, whilst suffering from a serious and most
dangerous illness, she continued to fast, and smite
her breast, imploring God s mercy on the Church,
on Italy, on her own loved city of Viterbo, and on
all Christendom ; she was then transported in
spirit to Syria, where she saw the dangers of the
Christian army, then in the Holy Land ; she was
aware of all their sufferings and necessities, as if
she had been corporeally present, nor did she fail
S. ROSE OF VITERBO. 245
to aid them by her earnest suppplications. This
event occurred on the 23rd of June, 1249, on the
Vigil of S. John s feast. Frederick was still a dan
gerous enemy to Italy and holy Church. Viterbo
was once more in the hands of the Imperialists,
and of heretics, who were enemies to the Pope
and all ecclesiastical liberty ; and just at the time
of the holy maid s vision, the saintly Louis IX., of
France, was heading the Crusaders in the Holy
Land, confronting the Infidels under the walls of
Damietta, but with little hopo of success. The
blessed child, who was suffering so much from
illness, and from the trials of her country and her
faith, so wonderfully manifested to her by God
Himself, suddenly said to those who were around
her bed, " Let us pray devoutly to God, that he
may give strength and valour to the king of France
to conquer and disperse his infidel foes." This
supplication was pronounced with such intense
devotion, that torrents of tears fell from her eyes.
At that moment Damietta fell into the power of
the Crusaders ; and without bloodshed oil the side
of the Christian host, the Saracens were put to
flight. How could a sick and weak child like
Rose have known of this enterprise immediately,
had not God chosen to reveal it to her ? the public
anouncement of the victory did not reach Italy
till nearly a month after its occurrence.
246 s. ROSE or YITERBO.
CHAPTER XIV.
HER ILLNESS INCREASES, THE BLESSED VIRGIN
APPEARS TO HER.
TOWARDS the evening of this memorable vigil
of the Feast of S. John Baptist, S. Rose became
much worse, and for this reason many young girls
and women who were with her, determined to
remain during the night, as they imagined her
death to be approaching. But she, possessing the
vivifying virtue of divine grace, suddenly raised
herself in her bed, strong as in her days of
health. As if from a distance she beheld ap
proaching towards her a beautiful woman, in all
the brightness and majesty of a Queen, radiant
as the sun, and crowned with stars ; she was
followed by a train of lovely maidens. At
the sight of so much beauty, majesty, and splen
dour, the eyes of Rose were fixed as by enchant
ment, for, from the eternal serenity of that
countenance, she knew full well that it could be
no other than the glorious Mother of God, the
ever-blessed Virgin Mary, accompanied by a choir
of holy virgins from Paradise. She said quickly
to those around her, " Oh, indevout and careless
women, how is it you do not rise from your seats
to render homage and reverence to the Queen of
heaven ? Rise up all of you, and let us go and
meet her with all possible devotion and humility."
S. ROSE OF VITERBO. 247
Then she got up from her bed strong and well, as
if she had never been ill, and followed by all the
women and children, who were struck with won
derful amazement, she knelt down, exclaiming,
" Behold the mother of my Lord Jesus ! you can
not see the radiant brightness of her form ; it is
not permitted you to see her matchless splendour!"
Then the immaculate Virgin Mary, with her pure
mouth full of celestial grace, uttered these words,
" sweetest Rose, from whose tender root lilies
also spring, to bloom together in the eternal gar
den of Paradise, behold, and see with the eyes of
your understanding how beautifully I am arrayed;
and as in your earliest childhood you followed my
example, so now make yourself like unto me, and
accompanied by a train of pious women and
maidens, devoutly visit the Church of S. John
Baptist, and of the poor confessor S. Francis.
Then go to my Church on the hill, and there, dur
ing the solemnities of the mass, cause them to cut
off your hair, and take from you your dress, and
other ornaments ; then you must put on a hair
shirt, and be clothed in the habit of S. Francis ;
all this is to be done by the hands of Donna Sita.
When these my commands are fulfilled, your nup
tials will be celebrated with your Spouse Jesus.
Render devout thanks to the Divine Majesty, then
return to your house, in your new penitential
dress ; and in celestial converse, be very diligent
in prayer and praise to God. Be constant in ex
horting your neighbours to good works, and re
prove fearlessly the transgressors of the holy faith t
and should you on this account receive reproaches
248 S. ROSE OF VITERBO.
and persecutions, or harsli words from your rela
tions or friends, or from strangers ; suffer all
patiently, for thereby you shall gain great merit,
and after the merit, the reward of life eternal.
Those who listen to, and obey you, will receive
great favours and graces from God, and will live
eternally with Him in heaven ; whereas, those who
despise and scorn your advice, or continue obsti
nate in their evil doings, will receive severe pun
ishments." Then the glorious Mother of God
ceased speaking, and she vanished, and with her,
all traces of that supernatural brightness which
before had illuminated the dark night, leaving tho
blessed Rose beside herself with joy and heavenly
consolation, for the gracious and marvellous things
she had heard and seen. Her relations and friends
were filled with great awe and trembling ; she
besought them to leave her alone, so that she
might meditate on the glories she had witnessed.
Any delay in the fulfilment of the commands she
had received from the Mother of God was very
painful to her ; so, notwithstanding the earlinesg
of the hour, she awoke her mother, and begged
her to go directly and tell Donna Sita and all the
women and children she knew, to come immedi
ately to her. Her mother said she did not like to
disturb her neighbours at this unsuitable hour ;
but the blessed Rose replied, " Any hour is suit
able, seeing that after so severe and dangerous an
illness, I am to leave my bed entirely cured, by
the exceeding mercy of Jesus and Mary ; and be
fore I go to fulfil the commands imposed on me, it
is necessary that I should prepare myself, by doing
S. ROSE OF VITERBO. 249
some act of charity, to the honour and glory of
God s Divine Majesty." " But I cannot leave you
alone," said her mother, " if I go, who can remain
with you ?" " Go in the name of the Lord," said
the saintly child, " for I am not alone, the Holy
Spirit is my companion." Then Katherine, went
directly, without any further reply; and as soon as
she had delivered her message, the women and
girls followed her immediately, so great was their
love and reverence for the holy child. On their
arrival, Rose told them all that had occurred, and
what the Blessed Virgin had ordered her to do,
She then called her mother, for like an obedient
daughter, she seemed unwilling to act without her
permission, and said to her, " Mother, when we
are in the Church, I wish Donna Sita to cut off
my hair, and vest me in the habit of the order of
S. Francis." "All shall be done as you desire,"
answered her mother, but Sita was alarmed, and
said, " My daughter, indeed I am not worthy to
fulfil this pious office." The saint told her that
" the glorious Mother of God had so ordered it
should be." Then did Sita meekly bend her head
in token of humble assent. With this and other
spiritual discourses, the night passed away. As
far as we can discover, this Donna Sita was a re
ligious in the monastery of S. Mary of the Roses ;
and being appointed to this pious work by our
Blessed Lady herself, we may easily conclude that
she led a holy life, and was pleasing in the sight
of the Lord. In these times it was permitted to
nuns to go abroad, and they were frequently ad
dressed by the title of Donna.
250 S. ROSE OF riTERBO.
CHAPTER XV.
HOW SHE RECEIVED HER HABIT BY A MIRACLE.
Otf the morning of the Feast of S. John the
blessed Precursor of Christ, the holy virgin rose
from her bed in perfect health, and free from every
trace of her former indisposition. Katherine per
ceiving she was getting ready to go and receive
the habit of S. Francis, said to her in great aston
ishment, " My child, it is of no use your going now,
for we have not yet procured your dress." To
which Rose quickly replied, " Go, dear mother,
and look at the head of my bed, you will find it
there." Katharine obeyed, and great was her
surprise, and that of the other women, to see
a brown habit hanging at the place which
Rose had named. All knew that it was mira
culously put there, as the upernatural appear
ance of our Lady had occurred that same night,
so that there could have been neither time
nor opportunity to have procured it. There was
no cord attached to it, so the holy child, out of
humility, begged her mother to go and take
one from the stable, and which served to tie
up the donkey they kept there, and so she did.
Then in haste they fetched the most precious
jewels and vestments that could be found in Viter-
bo, and thus adorned did the holy maiden proceed
to the churches of S. John and S. Francis, with
S. ROSE OF VITERBO. 251
modest looks, and downcast eyes, accompanied by
her mother, Donna Sita, a goodly train of women
and children, and a great concourse of people,
moved to devotion by the strange things they
heard and saw. The pomp and splendour of her
costly dress and brilliant ornaments sufficed to
excite the envy of others ; but the rich dress of
this humble servant of God served but to set off
her humility and modesty to greater advantage,
which was manifested by the tears of those who
accompanied her, and who thus proved how greatly
they were edified by her holy example.
Having visited these two Churches, she then
proceeded to that of S. Mary on the Hill. There
Donna Sita took off her splendid robes, and cut
her hair, and girded her with the cord already
mentioned. This habit seemed to adorn her witli
fresh rays of sanctity, and thus, barefoot, and
holding a crucifix in her hand, she returned to her
house, all the while praising the sweet names of
Jesus and Mary, exhorting all to penance, and
still followed by a concourse of people, whom she
had inspired with great devotion. Inasmuch as
she was not permitted to enter the monastery of
S. Mary of the Roses, she desired, after having
received the habit, to bind herself by vows of
continual poverty, chastity, and obedience, and
every other religious obligation. She then made
her profession to observe the rule of S. Clare,
as well as that of S. Francis. She never ceased
her obedience and subjection to her parents,
and persevered, as long as she lived, in her vows,
her fasts, and her disciplines ; and this when she
252 ST. ROSE OP VITERBO.
was but a child of ten years old. May all profit
by her bright and memorable example !
CHAPTER XVI.
OF THE MANY PEOPLE WHO WENT TO SEE AND HEAR
S. ROSE, AND HOW HER FATHER S ANGER WAS THUS
EXCITED.
How wonderful and stupendous is the wisdom
which comes from God ; it serves, not only to
enlighten the intellect of the humble and ignorant
but through their influence the minds of many
others are illuminated. Our S. Rose, whose edu
cation had been so neglected, and whose poverty
was so great, showed wonderful signs of wisdom
and knowledge, and the fame of her sanctity and
miracles spread rapidly in Viterbo, and over the
whole of Italy. After the miraculous interposition
of the Blessed Virgin in the case of the habit of S.
Francis, she received a greater portion of divine
grace, and consequently the devotion of the people
towards her increased rapidly. The truth of
her doctrine, and the sweetness of her words won
all hearts, and disposed them not only to return to
their obedience to the Church, and to the Pope,
but to despise every worldly affection to serve
Christ. Great was the dismay and terrror of the
devil, to see the world thus subdued by a mere
child, and that she was enabled to frustrate his
malice, and destroy the advantage he had gained
S. ROSE OF VITERBO. 253
by the false teaching and preaching of heretics.
By God s mercy the wicked spirit had no power
over this blessed maiden, so he determined to
tempt her father, by suggesting the danger of
allowing so many persons to frequent his house?
and many other delusive insinuations. Thus,
urged by the spirit of darkness, he began by com
plaining of his daughter, and threatened her
severely, saying : " Eose, I will not have such a
crowd of people in and around my house ; if you
do not conceal yourself from them, your hair shall
be cut off again." To soften her father s anger,
and suppress the boldness of the devil, the child
humbly answered, " Father, to all you think fit to
do, I will patiently submit, for the love of Jesus
Christ our Lord, who Himself permitted the sacred
hair of His beard to be plucked off. Her father
was still more irritated, and said, " If you do not
obey me, you shall resemble Him still more, for I
will tie you up and scourge you." The child with
the humility so natural to her, bowed submissively,
but crying bitterly, she . answered, "And I will
willingly be bound and beaten in memory of Jesus,
who did not disdain to be tied to a pillar, and
scourged for my sins, and for the sins of the world.
All that I do, dearest father, God Himself has
commanded through the medium of His holy mo
ther, and with the most earnest affection of my
heart I entreat you not to prevent my obeying His
divine commands. I can promise you, that if you
do not now contradict me Christ, Himself and His
holy angels will be with you. However, notwith
standing your orders, I shall be obliged to obey
254 S. ROSE OF VITERBO.
God, nor musi you, on this account, consider me
disobedient." Confused at these wonderful words,
with a torrent of tears, he replied, " My beloved
child, I confess ray fault ; do all as you will, and
may the blessing of God be with you." To this
strange contrast of the Father s severity, and the
child s humility, the grandmother and mother
of S. Rose were witness, as well as her spiritual
Father Pietro Capotosto, Rector of the Parish
of S, Mary on the Hill, and also the good Sita,
and many others. She then, holding a crucifix
in her hand, fell on her knees, with her eyes
cast down, and said, " You must all of you bless
me in the name of the Father, and of the Son,
and of the Holy Ghost, and follow me ;" and
so they did. The holy maiden then went and
visited the Churches, inciting all to penance,
and exhorting them to pray fervently to God
for the necessities of holy Church, and of all
Christendom ; and she prayed with such intensity
and devotion, that it seemed as if her soul must
depart from her body, all the while striking
her breast and clasping her crucifix in her arms.
CHAPTER XVII.
HER VISION OF CHRIST CRUCIFIED.
So pleasing to God was the purity of Rose, and
so great were her patience and humility, that
they brought down. Christ Himself from heaven,
S. ROSE OF VITERBO. 255
who appeared to her hanging on the cross. The
holy maiden was sitting in her lonely cell, medi
tating on those words of the Blessed Virgin
Mary, that " when all her commands were ful
filled, and she had received the habit of S. Fran
cis, she should become the spouse of Christ."
She, reputing herself utterly unworthy, thought
that the glory of martyrdom could alone raise
her to such an honour. Then, contemplating
the passion of Jesus Christ with great devotion
and affection, she longed to suffer those scourg-
ings and that bitter death, so as to unite herself
more perfectly with her beloved Spouse. So
absorbed was she in her meditation, that Christ
crucified appeared visibly to her, covered with
blood, and in a mournful, miserable condition.
She was agitated and surprised at this sudden and
pitiful spectacle, and in beholding it her soul felt
intense compassion ; so acutely did she suffer
from the sight of His wounds and agony, that she
could only call loudly on the Blessed Virgin to
come to her help, and then fell lifeless on the
ground. On returning to her senses, she shed
an abundance of tears, and began to tear her
hair, and beat her breast with a stone ; she cried
out, " My Father, my Lord, tell me why Thou
art thus cruelly scourged and beaten?" "To
save poor ginners," answered Christ. x " But who
hung Thee on that hard cross?" asked the im
passioned child. He replied, " Sin and man s
fury."
Then was her whole frame inflamed with ardent
love, and she heaved deep sighs, and seeing how
256 S ROSE OF VITERBO.
the Divine Majesty was outraged, and was even now
receiving fresh wounds from every part of Christen
dom, she called out with a loud voice " Mercy,
Lord, Mercy." Whilst she was thus contemplating
Him with such ardent affection, and with tearful
eyes, Christ disappeared ; and a second time she
fell on the ground half dead. Then did she tear
her hair, and rend her innocent flesh, and so great
was her agony that she could scarcely stand. She
knew she was appointed to appease God s wrath in
those times of suffering to the Church, and to all
Christian people, for whom she would even have
offered herself up as a sacrifice. She took her
crucifix and went and prostrated herself before the
Blessed Sacrament in the church of St. Mary-on-
the-Hill, and with a pitiful voice implored God s
mercy on sinners ; and then she scourged herself
anew, so that a third time she fell fainting on the
ground, A gentleman entering the church at this
moment, and -seeing her in this condition, raised
her from the ground, and took her to her home,
But, inebriated with the love of God, and an
ardent desire for the salvation of souls, she went
out again calling loudly in the streets, " Brethren
and sisters, let us all do penance, let us appease
the anger of God, for great chastisements are
threatening us ;" she so moved the people by her
voice and her words, that men and women with
tears in their eyes cried out " Mercy, Lord, Mercy,"
to the great mortification of the heretics who heard
them. The blessed Rose then returned to her
house, and for three days continued to afflict her
self with severe penances ; her mother was so
S. ROSE OF VITERBO. 257
distressed to see her body thus reduced and bleed
ing from abstinence and disciplines, that she
besought her to lie down and take some repose, for
she seemed ready to die. Thus did this blessed
virgin, from contemplating Christ crucified, suffer
all the bitterness of His passion, which she had so
ardently desired. In her austerities she shed her
blood for Christ, and was thus a martyr in will and
affection, though not by death. Her life was pre
served by divine interposition alone, for her natural
strength must have given way under such constant
trials.
CHAPTER XVIII.
HER VISION OF CHRIST GLORIFIED.
WHOEVER attentively considers the life of S.
Rose, and how she sacrificed herself for the love
she bore to Christ, even should he have a heart of
iron, must be softened into tenderness and admi
ration at an example so touching and so b eauti-
ful. Suffering and martyrdom are invariably
followed by glory and heavenly consolation, and
so it happened to S. Rose. She was one day, as
usual, alono in her little cell, praying with her
accustomed fervour, when Jesus Christ again ap
peared to her, no longer covered with wounds and
suspended on the cross, but glorious and resplen
dent, to comfort and console her, and to signify
that, according to the Blessed Virgin s promise, He
17 IQL. ii.
258 s. ROSE or VITERBO.
took her for His beloved spouse. Full of joy and
gratitude, she called her mother, and begged she
would bring her a bunch cf herbs. Katharine
took some mint out of a vase she had in her
room, and carried it to her daughter, who placed
it in her bosom, and kneeling down, she remained
some time sweetly contemplating her holy Spouse
Jesus. At last she humbly besought Him to bless
her, and her small cell, with the corner of the
house which was attached to the convent of St.
Mary of the Roses, and which thus would remain
united to that monastery. Her Blessed Spouse
granted her request, and then disappeared, leav
ing her filled with inexpressible sweetness and
joy. After this Rose called her mother, and
restored to her the bunch of herbs, saying, " My
mother, you must keep this very carefully, and it
must be very precious to you, for Jesus Christ
Himself blessed it when it was placed in my bosom,
together with this corner of the house, which will
one day belong to my monastery." She called it
her monastery, for future time being present to
her, she foresaw with a prophetic spirit, that after
death her body would lie there, and that this
corner of the house would belong to the convent,
which was fulfilled in the year 1661, when the
whole house, being united to the cloister of
the monastery, commonly called S. Rose, this
corner, including her cell, was entirely enclosed,
as may be seen to this day. So vividly were the
visions of Christ and of the Blessed Virgin im
pressed on the mind of this saintly child, and so
inflamed was her mind with love and zeal, that
S. ROSE OF VITERBO. 259
she could never rest, and night and day she would
go about the town followed by multitudes of
women and children, singing praises to Jesus and
Mary, and the whole city was much edified.
CHAPTER XIX.
OP HER DISCIPLES, AND HOW SHE TAUGHT THEM.
S. ROSE, in imitation of her patron, S. John
Baptist, and of Jesus Christ, chose certain young
girls as her disciples and spiritual children, and
taught them with marvellous zeal to walk in the
way of the Lord ; their love and reverence for her
was very great. Thus was a child of ten years
old endowed with such exalted virtues, as to be
come a guide and a mother to many. Amongst
other wise counsels, she gave them these words,
which are especially remarkable. " Be ever mo
dest, and talk but little, for in much talk there is
always sin ; love poverty, and take pleasure in
doing good to your neighbour ; be humble and
patient, and let your eyes be directed to the
ground ; observe abstinence and sobriety both in
eating and drinking ; be ever obedient to your
parents and elders ; be liberal and kind to the
poor, for whoever hates and despises them offends
Christ ; follow the true Catholic faith ; let the
passion of our Lord Jesus be ever uppermost
in your thoughts ; and forgive those who have
offended you."
2CO S. ROSE OF VITERBO.
CHAPTER XX.
OF THE WISDOM CONTAINED IN HER DOCTRINE AND
SERMONS.
DURING the time that Rose was shut up in the
solitude of her cell, that she might not see nor
be seen by any one, God had permitted her to be
attacked by a long and grievous sickness, but He
had restored her to health, by the mediation of
the Blessed Virgin, when she appeared to her.
Then He willed that she should go abroad, and
preach repentance and the holy Faith to the people.
Thus from a hermit did she become an apostle
and a preacher. She knew that in her youth she
was not elected to a life of contemplation only,
but also that the Lord had appointed her to one of
activity and exertion, that she might in these her
tender years cultivate the vineyard of His holy
Church, and not spare herself, but in heat and in
cold be ever ready to protect and defend the Faith
by evangelical discourses, against the insidious at
tacks of those wolves who were then assailing it
with their heretical doctrines. The Blessed Rose,
obedient to each sign and inspiration from heaven,
unhesitatingly embraced the duties of an apostle
for the love of Christ, who Himself gave her wis
dom, science, and eloquence. To men, as being
S. ROSE OF YITERBO. 261
stronger and steadier, has been given the charge
of preaching God s holy word ; but it pleased
Him in this instance to show His might and His
miracles, and to confound the enemies of the
holy Faith through the instrumentality of the
female sex, and that in the person of Rose, who
was not even a woman of mature age, nor one who
by her years or experience, could in any natural
way have acquired prudence, science, or know
ledge, but a simple child of ten years old, a
true follower of her heavenly Master, and of her
most loving patron, S, John Baptist. It was
she who after macerating her tender body with
severe abstinences and harsh penances, in a little
room in her own house, without ever being sent
to school or opening a book, was filled with wis
dom and divine knowledge, and took upon her
self the office of an apostle, and succeeded admi
rably, not only in the eyes of the world, but
also in the sight of heaven, to God s glory, and
the salvation of her neighbour.
Each day she went about Viterbo with a cruci
fix in her hand, preaching the apostolic Faith in,
the churches and in the public squares. She
proved the truth of her words by texts of Scrip
ture, to a numerous concourse of people, who
hastened from all parts to listen to such wonder
ful words from an infant s mouth. She persuaded,
entreated, and reproved them. She was as one
endowed with wisdom, zeal, eloquence, and learn
ing, who had been taught in the schools, and
constantly accustomed to preach ; while it ap
peared impossible that a girl so young could
262 S. ROSE OF VITERBO.
possess talents, such as to arrest the attention
of the world. In her sermons she frequently
threatened them with chastisements from heaven,
which would inevitably follow the wickedness in
which they were plunged, and so deeply did she
move the hearts of the people, that all were
converted from their evil ways, and with tears
of contrition cried out with a loud voice, " Long
live the Pope and the holy Church," and with
a thousand praises glorified the Lord Jesus
Christ, who deigned to speak to them by the
mouth of a child the words of truth, in order
to destroy their enemies, to extinguish the heresy
and schism then so prevalent, and to exalt the
faith, effects which immediately followed upon
her preaching ; an infinite number of heretics,
moved by her words, and by the miracles which
she performed, and assisted by divine grace,
were converted, and publicly confessed the true
Catholic and Apostolic faith. On this account
the holy child Rose, as the chosen spouse of
Christ, was honoured by many people with sin
gular marks of reverence and veneration ; but
far from her was every thought of vain glory,
and withher wonted humility she declared her
self the vilest and most unworthy creature in
the world, and hence, after having preached, she
would return and hide herself in her house in
confusion, and fly from the ostentation and vain
praises of the world, for she knew how all wished
to show her honour and respect.
S. ROSE OF VITERBO. 263
CHAPTER XXI.
WHILST PREACHING SHE WAS MIRACULOUSLY LIFTED UP,
IN THE AIR.
WHOEVER has faith, says Jesus, shall have
power given him, to enable him to remove moun
tains, and to do strange and wonderful deeds,
because God shows Himself marvellous in His
saints, for their honour and His own glory.
Our St. Rose was armed with this mighty buckler,
and fully were these promises made manifest in
her. Once as she was preaching to the people in
one of the squares in Viterbo, on the duty of
obedience to the Catholic Church, which she
proved by the Prophets and the Gospels to be the
only true one, the concourse of persons assembled
was as great as were the wonderful powers of the
preacher ; the holy child was standing on the
ground, so that she could not be heard and seen
by all ; then did the Almighty power of God work
a signal miracle, for the stone on which her feet
rested was gradually raised up into the air, and
remained firm, serving her as a pulpit as long
as her sermon continued, and then descending,
remained stationary as before; this circumstance
occurred several times, to the confusion of the
heretics who saw and had derided her, as well
as to the unutterable surprise and consolation
234 S. ROSE OF VITERBO.
of the faithful believers, who esteemed them
selves happy and blessed if they could but touch
her garments. This stupendous miracle is proved
in the acts of her canonization, and not only
there, but it is also commemorated in a very
ancient painting in the monastery of S. Mary of
the Roses.
CHAPTER XXII.
ST. ROSE DISPUTES WITH AND CONFOUNDS THE
HERETICS.
FOR upwards of a year Rose continued to preach
the word of God, and so devout had all the inhabi
tants of Viterbo become, and so faithful to the
Supreme Head of the Church, that the heretical
Imperialists found but few to listen to their deceit
ful arguments. Although they ha.d lost their
influence, and could no longer induce the people
to join their diabolical sect, they still exerted
themselves to the utmost to draw the populace
from their devotion to St. Rose, and in their public
discourses endeavoured to falsify her arguments, to
the prejudice of Catholic truth. The holy virgin
was aware how actively these ministers of Satan
were endeavouring to sow discord and disseminate
their hateful doctrines among her own faithful
flock ; and so, confiding in the Holy Spirit s help,
she challenged the wisest amongst them to prove
S. ROSE OF VITERBO. 265
their own impostures against her reasonings ; this
they consented to do, but she answered them so
wisely and discreetly, that she soon silenced and
convinced them ; they would sometimes persevere
in contradicting her, but were obliged at last to
own themselves vanquished, to the great delight
of those who listened to her, who plainly per-
ceived the Holy Spirit to be speaking by her
mouth ; then did they glorify the Omnipotent
God, and praise the holy Faith with joyful hearts.
Some of the heretics were so confused and enraged
at finding themselves vanquished by a mere child,
that they repeated their insidious attacks, but
her angelic spirit shone all the brighter, and she
never failed to expose their fallacious arguments,
and thus exalt the holy apostolic Faith. She
threatened them with eternal damnation, and so
abashed and alarmed them, that they ceased
openly to attack her, though still they did all
in their power secretly to work her ruin.
CHAPTER XXIII.
SHE IS ACCUSED BEFORE THE JUDGE AS A SEDUCER OF
THE PEOPLE.
Truth is easily discovered ; the more it is
attacked, the brighter it becomes ; but for deceit
and lying to gain strength, powerful aids and arti
ficial means are required. Rose s teaching served
266 S. ROSE OF VITERBO.
to enrich the understanding of faithful listeners,
as well as miraculously to convince and turn many
heretics from their evil ways. Many there were
who still remained proud and obstinate ; and
although they had nought to answer to her argu
ments, yet they continued to load her with
reproaches and threats. Our blessed Lord often
disputed with the Scribes and Pharisees, and con-
victed them of being children of darkness ; they
knew not how to answer Him, nor what to say, so
they called Him a Samaritan, a seducer of the
people, and one possessed with a devil. Rose, who
followed the steps of her Spouse, Jesus, fought
nobly for the Faith, and also convicted the heretics
of their error, but they calumniated her, and sug
gested to the people, that she was a fool and mad ;
then finding that all these accusations did not
prevent the people s devotion to her, they accused
Jier also before the Imperial Judge, as a seducer
of the people. This calumny so far succeeded, as
to cause the judge to forbid Rose teaching or
preaching any more under very severe penalties.
Rose, who had patiently endured all their abuse
and insults for the love of Christ, on hearing the
unjust sentence of the tyrant, was inflamed with
divine zeal, and armed with the helmet of our
Faith, took her crucifix and answered boldly,
that as long as she had life she would fear
lessly continue to preach God s Word, and the
Faith, in defence of which she was ready to shed
her blood, and endure even death itself, thus ex
horting the people by her words and example,
to stand firm and protect their cause and Christ s
S. ROSE OF VITERBO. 267
Church against their assailants. The holy virgin
was seized and cruelly beaten ; she suffered all
these torments with gratitude, and praised God
for counting her worthy to be afflicted for His
CHAPTER XXIV.
HOW SHE WAS SENT OUT OF VITERBO BY ORDER OF THE
JUDGE.
How distasteful is truth to the worthless and
wicked ! they like to live after their own wills, and
hate being reproached for their misdeeds. But
how many reproaches and injuries did Rose endure
in defence of the truth of her holy religion when it
was attacked by the heretics ! They saw how the
blessed child persevered in her spiritual exercises,
fearless of the consequences ; they therefore, like
mad dogs, determined to attack her, and put her
to death if possible ; and their evil intentions would
have succeeded, had she not been protected by the
omnipotent hand of God. To such an extent had
their fury increased, that they went themselves
before the Judge to accuse her. They said to him,
" My Lord President, this Rose, under the appear
ance of sanctity, has so excited the inhabitants of
Viterbo, and has so turned their hearts to the Pope,
that if she is not speedily put to death, the people
will revolt against us, and will expel us all from the
town, to the great disgrace of the Imperial name,
268 S. ROSE OF VITERBO.
and of the Majesty of the Emperor Frederic. You
who are so deeply interested in this business, do not
neglect to listen to us ; if you do, we here pro
test before you that we will no longer have our
liberty endangered, and the imperial laws set at
nought by the mad interference of a foolish child."
Thus, State interest, which had already moved
Pilate to consent to Christ s death, at the in
stance of the Jews, that he might not lose
Caesar s favour, also induced the Imperial judge
of Viterbo, unjustly to condemn an innocent
young child, to satisfy the rage of the heretics,
and thus to retain a tyrannical dominion, and
the friendship of the false emperor. She was
then brought into their presence to receive the
sentence of death, on the ground of being a
seducer of the people, and guilty of high treason ;
and thus the desires of these rapacious wolves
were satisfied ; but the child s tender age, and still
more the fear of raising a tumult amongst the
people softened the tyrant s heart ; so he did not
order her death, but passed sentence that her
parents and herself should be banished from the
town and district, and sent into perpetual exile,
under penalty of their lives, with the entire con
fiscation of their little property, so that they
might perish by want in a distant land. All
this occurred in the month of December, 1250,
on a day when the whole country was covered
with snow, in the depth of a most severe winter.
John and Katharine, Rose s parents, in afflic
tion and despair, went to the President to en
treat his clemency, and on their knees besought
S. ROSE OF VITERBO. 269
his pity, and that he would delay the order for
their departure until the severity of the cold
was passed, for if not, they must perish on the
road. The heart of this inexorable tyrant was
still more hardened by their entreaties, and like
an immovable rock amidst an ocean of tears,
which deluged the eyes of these afflicted crea
tures, he sharply replied, that he only urged
their departure in this inclement season, in
order that they might perish by the way. Then
he sent them from his presence with insults and
threats, and ordered that they should be imme
diately turned out of the town together with
their daughter Rose, before the people could
be informed of the matter ; and this was done,
to the bitter sorrow and extreme pain of Rose
and her parents.
CFI AFTER XXV.
HOW AFTER A FRIGHTFUL JOURNEY, THEY ARRIVE AT
SORIANO.
HAPPY and blessed are they who endure afflic
tion and persecution in defence of the truth, for
thus they become rightful heirs of the kingdom of
heaven. St. Rose tasted this bliss on earth, and
is now enjoying it in all its fulness in Paradise,
where she lives crowned with glory. She confessed
and preached the Catholic faith ; she was afflicted
270 S. ROSE OF VITERBO.
and persecuted, and was an example of singular
patience. The torments she endured after this
fatal sentence of banishment was passed, were
those of martyrdom, and their recital would melt a
heart of stone. St. Rose and her unhappy parents
were conducted outside the gates of Viterbo, by
the judge s officers, when, to increase the horror
of their situation, they were commanded to go into
the mountains. The ground was one sheet of ice,
and the snow fell every moment faster and faster ;
in the mountains the wind became sharper and
colder, and blew with redoubled fury, and the fur
ther they advanced, the more did their difficulties
increase, for the heavy fall of snow had so oblite
rated the paths that no track could be discovered.
Rose and her poor parents, worn out with fatigue,
and deprived of all human succour, having entirely
lost their way, and blindly wandering from side to
side, placed their feet on what they thought was
firm ground, and sank into the deep snow ; and
when they escaped from this danger, it was but
to meet with fresh and still greater perils. At
length they determined to remain stationary as
long as the darkness lasted, with the frozen
ground for their bed, and the sharp cold air for
their canopy. Almost the sole covering of Rose
was her hair shirt ; her head was exposed, and as
usual she was barefoot. Her body was frozen with
cold, and she was nearly insensible ; her tender
feet were torn by the rough stones, and frequently
so stained the white snow with blood, that the
might have been compared to a red rose bloom
ing in the midst of winter. Every devout soul
S. EOSE OF VITERBO. 271
who contemplates her condition, must pitj her,
for besides her own trials, the knowledge of
her parents sufferings added still more to her
affliction. The wind, the hail, the snow, and
all the trials and torments in the world ap
peared that night to have conspired together
to try the poor maiden s patience and confi
dence in God. Her hopes were fixed on
Jesus, the sole refuge of her soul, and she did
not now doubt His help, so that in the midst
of this frightful scene, she stood as happy and
trustful as if she had been in a garden of roses.
Every moment she praised and blessed God s
divine Majesty, and meditated on the Sacred
Passion of her Lord, and her holy example consoled
her poor father and mother. She devoutly com
mended them to her most merciful God, who was
present with her to give her strength and comfort
by His divine grace ; for has He not bid all who
labour and are burdened, to come to Him, pro
mising that He will refresh them ? This long
night at length passed away, and a bright
morning succeeded, and showed them a beaten,
pathway, which they followed, and it led them
to Soriano, a town situated in the Cimini Moun
tains, eight miles distance from Viterbo, where
they arrived worn out with fatigue and exposure
to the cold.
272 S. ROSE OF VITERBO.
CHAPTER XXVI.
ST. ROSE CONVERTS SOME OF THE EMPEROR *S
FOLLOWERS.
THIS town of Soriano contained many of Frede
ric s soldiers, and they, together with the inhabi
tants, hastened to see St. Rose, as soon as the news
of her arrival had reached them. When they
beheld her holy countenance, and heard her
discourse, they were moved to great respect and
veneration, and she was received with much ap.
plause. Her zeal for tho Faith seemed to increase
with her sufferings and persecutions ; and she
preached here with such persuasivenesss the
glorious truths of the Catholic Faith, and her
sermons were accompanied by so many miracles,
that all the people of Soriano were converted,
and many heretics also, and together with our
blessed saint, they glorified God, and showed
many proofs of true contrition, mortification,
and penance.
CHAPTER XXVII.
AN ANGEL APPEARS TO, AND CONSOLES HER,
TRIALS are always sent to those who love God,
to prove their patience, and to manifest His glory,
and these trials are invariably followed by inesti-
S. ROSE OF VITERBO. 273
mable blessings. We cannot have forgotten how
grievously Rose had been tried, and still less how
she was comforted, first, by the appearance of the
glorious mother of God, and then by Jesus Christ
Himself. Now that she was an exile, and banished
from her native town, an angel was sent from,
heaven to comfort her, during the darkness of
night. He bid her be of good courage, for that
her devout intercessions for the prosperity of
the holy Church, the exaltation of the true
Faith, and the extirpation of heresy, had ascended
to heaven, and were granted by God s Divine Ma.
jesty, and that her own painful fatigues and trials
would shortly be rewarded by everlasting repose.
Then did the angel announce to her that the Holy
See would soon resume its accustomed power, and
Rome possess her chief pastor ; after exhorting
her to persevere in her spiritual exercises, the
angel vanished. This heavenly visit greatly com
forted and consoled the holy virgin, and she fer
vently thanked and glorified God for His mercies
to her.
CHAPTER XXVIIL
SHE GOES TO VITORCHIANO TO CONVERT THE PEOPLE,
AND THERE DISPUTES WITH A MAGICIAN.
ABOUT four miles from Viterbo is situated the
town of Vitorchiano, whose inhabitants had been
long noted for their devotion to the Catholic faith ;
18 VOL. II.
274 S. ROSE OP VITERBO.
but at this time they were being led astray by the
deceits of an infamous woman, who, under the
mask of religion, was exercising magical arts
amongst them, and that with such success, that
almost all the people were turned from the true
path to follow her diabolical inventions. She
openly taught the heresy introduced by the Em
peror Frederic, and as openly denied the truth
of Catholic doctrine. Rose, whose zeal and cha
rity burned still brighter since her last angelic
vision, would not tarry any longer in Soriano, so
desirous was she to save this woman s soul, and
to enlighten the poor deluded people who were
listening to her. Accompanied by her father and
mother, she went immediately to Vitorchiano,
where, raising the sacred crucifix which she ever
carried with her, she began to preach with such
eloquence and truth, that an interest was instantly
excited in the town, and all flocked to see and
hear the child from whose mouth such wonderful
words of wisdom proceeded. Many were con
vinced, but on the other hand, the insidious
arguments of the magician were so plausible,
that many were doubtful to which of the two
preachers they should give credence. The devil
furnished this follower of his with such subtle
reasonings, that she was allowed to defy the
Pope s authority, and deny the efficacy and pri
vileges of the glorious Church of Christ, and she
gained great applause from the heretics, and thus,
for a time, was permitted to throw discredit on
St. Rose s teaching ; and she exerted herself
to persuade her followers to turn the holy child
S. ROSE OF VITERBO. 275
out of the town. Still the blessed maiden per
severed in upholding the faith, and so confided in
God s divine grace, that the Holy Spirit convinced
many through her instrumentality, and she deter
mined to remain where she was, and watch the
growth of the heavenly seed she had sown. St.
Rose entered into frequent controversies with the
magician, and never failed in confuting, and some
times convincing her ; and the people applauded
her, and encouraged and besought her to remain
amongst them, to declare to them the truths of
the holy Gospel.
CHAPTER XXIX.
ST. BOSE QUITS VITORCHIANO, PREACHES IN OTHER
PLACES, THEN RETURNS TO VITERBO.
HUMAN applause was as painful as ever to St.
Rose, and she suffered great pain when she heard
herself praised. To be scorned and despised was
her great joy, and she desired no glory save in the
cross of Jesus Christ, in which she found all her
happiness, and all the honours she desired. The
miracle which occurred after the fire at Vitor-
chiano, which we shall presently relate, augmented
the people s* devotion to her, and great was the
concourse of strangers and peasants who came to
give her money and gifts, in order to receive spi
ritual counsel, or to obtain some especial grace
from God, through Hr intercession. These proofs
276 S. ROSE OP VITERBO.
of regard and esteem alarmed her humble spirit,
and she endeavoured to conceal herself in the re
motest part of her dwelling ; she would accept of
nothing, and desired to depend on alms alone for
her livelihood. Seeing that it was impossible to
prevent the people s reverence and devotion, and
finding them so zealous and confirmed in the Faith,
Bhe left the city, and great was the sorrow which
accompanied her departure. She preached in
several other places, for her heart was set on the
entire extermination of heresy, and the conversion
of all Italy to Christ s law. In the year 1251,
which was the eleventh of her age, she returned
to her native town, as the death of the Emperor
Frederic had freed it from imperialists and here
tics.
As he who has long lost some precious gem suf
fers great sorrow and anxiety, so does he expe
rience extreme joy when it is found and restored
to him. The people of Viterbo had long been de
prived of the presence of Rose, the sweetest and
most precious flower they could have possessed,
and they suffered great sorrow for her loss, al
though they had been consoled by the fragrant
odour of her sanctity, which had reached them
from afar. But when she returned to bloom afresh
in her native soil, and there produce the sweet
flowers and fruits of holy deeds, all hailed her
with joy and unusual demonstrations <>f affection
and devotion. The humble child desired no re
ward here below, and, dreading one vain-glorious
thought, took refuge immediately in her own poor
cottage.
8. ROSE OP VITERBO. 277
CHAPTER XXX.
POPE INNOCENT THE FOURTH ORDERS A JURIDICAL
ENQUIRY TO BE MADE INTO ST. ROSE S SANCTITY.
AFTER the Emperor s death, Pope Innocent IV.
returned to Rome, where he was much edified by
the accounts he received of Rose s sanctity, of
her wonderful miracles, and of the extraordinary
results of her labours how she had been enabled
by the Omnipotent power of God to destroy
heresy, she being at the time quite a child. After
he had ascertained the truth of these reports,
she was authorised by his Holiness to teach and
preach freely, by the authority of the Holy See ;
so that by the miracles performed by one of the
faithful, the Church should augment the glory of
God, and gain fresh triumphs in those troublous and
unsettled times. This power was granted to the
blessed young virgin in the year 1252. The
Bull was sent to the Prior of St. Mary s, of the
Order of Preachers, and also to the Archpriest
of San Sesto of Viterbo, and contained an order
for them to write the Life of S, Rose, with
an account of the miracles she wrought, and by
juridical investigation to attest her sanctity;
which was immediately done.
278 S. ROSE OF VITJERBO.
CHAPTER XXXI.
HOW AN ORATORY WAS RAISED UNDER THE NAME OP
ST. ROSE, AND WHAT FOLLOWED.
ROSE was now universally venerated as a saint,
and had by her holy conversation attracted nume*
rous faithful disciples and followers. Pietro Capo-
tosto, Rector of the Church of St. Mary on the
Hill, her spiritual father and confessor, was more
capable than any other person of judging of her
sanctity and purity. Inspired with a spirit of devo
tion towards the holy virgin, he opened an oratory
in which the disciples of Rose might assemble,
and there carry on their spiritual exercises. This
lie did during the lifetime of the saint, and when
she was fifteen years of age, in a house near the
same Church of St, Mary, and but little distant
from the monastery. This oratory they called
the Monastery of St. Rose, for the holy maiden
was recognized to be a saint while living. Pope
Alexander the Fourth had granted the privilege
to the nuns of St. Mary of the Roses, that for
the distance of a mile all round the monastery
no religious house of any kind should be founded.
The execution of this grant was entrusted to the
Prior of St. Matthew of Viterbo. It appears, how
ever, that he was unwilling to prevent the erec
tion of this new oratory ; but the enemy of man-
S. ROSE OF VITERBO. 279
kind, from whose power our saint had rescued so
many souls, sowed the seeds of envy amongst these
nuns, and, once more, the public interest was urged;
they said that it was defying the Pope s Bull to erect
any oratory so near to their monastery, and much
to their prejudice ; and as they had refused to
receive St. Rose into their congregation, so now
they would not permit the erection of a convent
under her name. They complained of it to the
prior to whom the Pope had committed his orders,
and as he did not attend to their complaints, they
addressed Pope Alexander himself, who was at
Anagni. To satisfy these nuns, his Holiness, in
another Bull, repeated his order to the Bishop of
Viterbo, and, consequently, the oratory of St. Eose
was totally destroyed. The original Bull is pre
served in the Archives of the Monastery of St.
Mary, dated Anagni, June 26th, in the first year
of the Pontificate of Alexander.
This Bull proves that S. Rose had in no way
been the projector of this new oratory, but the
said Pietro Capotosto alone. It also shews that the
Pope recognized her as a saint by the following
words : " Petrus Capotosto Presbyter Viterbiensis
in quadam Domo, quam infra prsedictum spatium,
obtinet, et quam Mouasterium Sanctse ROSSQ no-
minat, quasdam Mulieres Religiosas nititur con-
gregare," Neither did his Holiness command the
destruction of the oratory of St. Rose for any other
reason than its proximity to the other monastery.
All this happened by God s appointment and
divine permission, clearly to demonstrate that the
Monastery of St. Mary should lose all other titles,
280 8. ROSE OF VITERBO.
and only perpetuate the name of S. Rose, which
accordingly has not failed to occur.
CHAPTER XXXII.
ST. ROSE SHUTS HERSELF UP IN HER LITTLE CELL,
WHERE SHE ENDS HER LIFE.
St. ROSE held the world in such detestation
through the great desire she had to be united to her
heavenly Spouse, and to enjoy the delights of para
dise in His presence, that every other thing was dis
tasteful to her. The envy and malice of the devil
was excited towards her, seeing her so virtuous
and so holy, and by his wicked influence she was
persecuted and despised. The nuns of St. Mary of
the Roses would neither receive her nor permit a
monastery to be built for her, so she meekly con
formed her will to that of God and the Pope, and
armed with patience, humility, and holy obedience,
she shut herself up in the voluntary prison of the
cell in which her childhood had been consumed.
Here she dwelt in all Christian graces, in fasting,
in prayer, and in every self-denial and torment,
and so she persevered until the close of her inno
cent life. How beautiful is such a life in one so
young ! It is but a fresh proof that the love of
Jesus Christ can teach even children to despise all
things for His sake. Our young saint was quickly
travelling along the narrow pathway that leads
to heaven, and with rapture did she meet that
moment which placed her in the immediate
enjoyment of eternal felicity.
BOOK II.
283
BOOK II.
THE HISTORY CONTINUED, CONTAINING THE MIRACLES
WROUGHT BY ST. ROSE WHILE LIVING ; HER HOLY
DEATH ; THE MIRACULOUS TRANSLATION OF HER BODY ;
AND THE MIRACLES PERFORMED BY HER INTERCESSION
AFTER HER DEATH,
CHAPTER I.
AT THREE YEARS OLD S. ROSE RAISES HER AUNT
TO LIFE.
POPE GREGORY the Ninth accused the Emperor
before the Council of Lateran, as a persecutor of
the Faith, and of the Apostolic See ; Frederick, in
order to disturb and delay these proceedings, im.
prisoned several cardinals who were on their way
to attend the Council, which so distressed the
Pope, that he soon died of grief and disgust.
The few cardinals who were free lost no time in
choosing another Pope, who was Celestine the
Fourth ; but he also died only seventeen days
after his election. So that, in 1243, Italy was
overrun by the Emperor s lawless army, the
284 ST. ROSE OP VITEBBO.
Church was afflicted and oppressed, and there
was a mournful vacancy of twenty months in the
Holy See, and many of the cardinals continued in
prison. The town of Viterbo, oppressed by the
Emperor s tyrannical yoke, was under the authority
of a certain count, whose name was Simon, one of
the presidents, to whom Frederic gave entire
power over the people, who, under his guidance,
now threw off their submission to the Papal autho
rity. The town was full of vice and sin ; Chris
tian charity had departed ; faith was cast away,
and devotion had ceased amongst the people ;
whilst the nobles, all in favour of the excommuni
cated Emperor, joined in his rebellion against the
Apostolic See, and began to encourage the pre
vailing heresy. The small number of clergy and
laity, who continued their obedience to the Church,
were so harassed by the imperialists, that it was
with considerable danger they could assemble to
raise their supplications to Jesus Christ. At this
time Rose was only three years old, but a child of
wonderful understanding, and angelic disposition ;
enlightened by divine grace, aud led by her pa
rents in the way of holiness, even thus early, she
manifested a surpassing knowledge of heavenly
things. Her reverence towards the crucifix, the
images of the holy Virgin, and St. John the Bap-
tist was beautiful to behold ; and often the father
and mother would take their little daughter and
kneel with her before them, and then raise their
voices in affectionate and fervent supplications
to heaven, to mitigate the wrath of God in
these miserable times of trial to the holy Faith,
S. ROSE OF VITEBBO. 285
and their beloved country. The blessed Rose,
mindful of her parents fervour, and inspired by
Jesus Christ, joined her pure intentions to these
pious prayers. So much did this simple child,
elected for paradise, please our divine Saviour,
that He soon testified His gracious approval of
her. At this time Rose s maternal aunt fell ill
and died ; her body had lain an entire day in
the coffin, and towards night she was to be
buried. Rose, in the presence of her parents
and other friends, approached the dead woman,
and, touching the dismal bier, called her aunt
with a loud voice. O miraculous power! at an
infant s voice, through the potency of the Holy
Spirit, death fled away dismayed, the dead
woman opened her eyes, returned to health and
strength, and lived for many years.
The account of this very rare miracle is to be
read in the process containing the proofs of her
sanctity ; it is also illustrated by ancient paintings
in her church, which time has now nearly effaced.
Thus wonderfully did Christ choose to prove His
power, and through the sanctity of a young child to
exalt His Church, and confute heresy. We can
well believe how rapidly the fame of this miracle
spread through Viterbo, and so efficacious did it
prove, that the people were moved to devotion,
and rose up against the imperialists, glorifying
God s greatness and the holy Faith. The Imperial
President resisted these demonstrations, but the
people lost no time in communicating with the
Pope, Innocent the Fourth, who immediately came
to their assistance. They raised the standard of
286 S. ROSE OP VITERBO.
the Faith, openly declared themselves against the
President, and, well-armed, went to his palace,
which they pillaged, and compelled him to escape
with his followers to that part of the town where
the cathedral now stands, and thus he saved him
self from the fury of the populace. Here he
awaited the Emperor, who immediately came to
his assistance with all his army. The people of
Viterbo expected his arrival with courage and
fearlessness ; for, since the miracle wrought by
St. Rose, they placed all their trust in God s
mercy and goodness, and not in their own.
strength, secure that heaven would protect them
from their foes, however formidable they might
be, through the interposition of the holy young
maiden whom Christ Himself had elected. The
Emperor was forced to retire with great loss,
and quit Viterbo, together with Count Simon,
who was restored to liberty, as well as the rest
of the imperialists who had been detained in the
castle. Thus wonderfully delivered from so many
dangers, the town returned to its obedience to
holy Church.
S. ROSE OP VITERBO. 287
CHAPTER II.
HOW WHEN S. ROSE WAS CARRYING BREAD TO THE
, POOR, IT WAS MIRACULOUSLY TURNED INTO ROSES.
THE poor man s ground is so productive, that
whosoever sows seed in it, will reap an abundant
harvest. This bank gives such good interest,
that he who entrusts to it his capital, will find
abundant gain. In short, charity is a most
yielding seed ; it produces divine sustenance, for
whosoever feeds the poor, feeds Christ. From her
tenderest years Rose sowed her seed in the poor
man s field, nor was she ever weary of cultivating
it, and she ever found divine grace so propitious to
her, that she gathered, as we already know, fruits
of eternal blessedness and sanctity. She never
turned away from a poor man s voice, but would
always hasten to succour him in his distress ; if
hungry, to feed him, if naked, to cover him.
She would sooner have passed a day without eat
ing or drinking, than without bestowing an alms
on him who required it. If she had no money to
give, she would console them with affectionate
words ; whatever she gave was multiplied in
God s sight into a great treasure, for it came
from a pure heart, from an innocent hand, and
from a fervent desire of serving Christ in the
288 S, ROSE OF VITERBO.
person of His poor ; slie seemed like one appointed
to dispense heaven s chanties.
Rose s father at length began to complain of
her perpetual alms-deeds, especially as he was
frequently suffering from extreme want. The
blessed child being inspired by the Holy Ghost,
could be at no loss to satisfy her father s scru
ples ; but at length he sharply rebuked her, and
prohibited her giving anything more away ; she
promised to obey ; so not to excite him to anger,
she deprived herself of a part of her own food
for her beloved poor ; and she did all she could
to conceal the pious stratagem. One day God
wrought a wonderful miracle to convince her
father of his fault, and to prove how acceptable
was his daughter s charity. The young child
was occupied in some holy meditation, when
she heard the noise of some poor people who
were begging in the street ; she ran directly to
fetch some pieces of bread she had reserved, and
went to give them to the poor people, hiding
them in her little apron. God permitted her,
for His own glory, to meet her father at the
door ; he perceived that she was carrying some
bread to the poor below, so in an angry
tone he desired her to open her apron, and
show him what she had in it. The child being
struck with terror and filial reverence, immedi
ately obeyed, and unfolding her apron, behold !
in the place of bread, her lap was filled with the
choicest and sweetest roses. O miracle worthy
of Jesus Christ! Her father was surprised and
confused ; he clearly saw that He who could turn
S. ROSE OF VITERBO. 289
bread into roses, could also provide for the neces
sity of himself and his family, even though they
bestowed food and raiment on those who were in
need. Thus he no longer dared to enforce the
obedience of his child ; but now he glorified God
for this fresh and wondrous proof of his grace.
So Rose continued all her spiritual exercises, and
her deeds of charity, with no further contradic
tion from her father.
CHAPTER III.
HOW A BIRD WAS STOLEN FROM ROSE S MOTHER, AND
THE MIRACLES ATTENDING ITS RECOVERY.
SHORTLY after the occurrence of the miracle
just recounted, Katharine, the mother of our
saint, had a favourite starling stolen from her by
one of her neighbours. As is so often the case,
especially amongst women, she valued this bird
now that it had been stolen, more than anything
she possessed, so she left no peace to any one until
her lost favourite was restored, and, in fact, she
was quite miserable about it. The young Rose
was distressed to see one so dear to her in this
unsuitable state of agitation, and as it had been
revealed to her who had taken the bird, she took
the guilty person aside, and with gentle kindness
implored she would return it to her mother. The
woman, both angry and ashamed, with a loud
290 S. ROSE OF VITERBO.
voice and injurious words, denied having taken
it. She had scarcely given utterance to the
denial, when feathers of the same colour as the
stolen bird appeared miraculously on the left side
of her face. The wretched woman, finding her
theft thus detected, ran to fetch the bird ; morti
fied and confused, and on her knees, she restored
it to our saint, confessing her fault, and implor
ing forgiveness from God and S. Rose, and
promising to amend her life, which it appears
had been very disorderly, as she had been in
the constant habit of stealing, and then conceal
ing her thefts by lies. Rose was moved to com
passion at the sight of her distress ; she raised
her supplications to heaven, when the feathers
which so disfigured the woman s face, disap
peared as miraculously as they came.
CHAPTER IV.
THE MIRACULOUS MENDING OF A BROKEN JUG.
OCR Lord Jesus Christ frequently permits Ilia
saints and servants to be calumniated, and to
appear guilty to the world, so that their innocence
and sanctity may be still more publicly testified,
and shine with increased lustre to His own glory.
Rose was just seven years old, when, in obedience
to her mother s order, she went to the fountain of
S. Mary on the Hill, to draw water in an earthen
jug ; it was but a short distance from the house,
S. ROSE OF VITERBO. 291
and several other children were assembled for the
same purpose. Rose was only intent on fulfilling
her mother s order, so the moment she had filled
her jug, she was returning home. But one of the
other children, careless and thoughtless, stum
bling, fell down, and broke her jug into a thou
sand pieces. At this accident, the child filled the
air with her screams, for she dreaded her mother s
anger, whom she saw coming towards her ; she
excused herself, and said it was all Rose s fault,
who was quite innocent of the offence. The
woman believed the false accusation of her own
child turned angrily towards Rose, and began,
to abuse and beat her, and complained of her to
her mother, who had come np on hearing the
noise. The innocent child, who knew not how to
act wrong, began to justify herself, and excuse her
companion ; but she could not soften the angry
woman, so, without giving any further reply to
such unjust accusations, like a true follower of
Christ, she quietly listened while she was abused
and insulted ; she then stooped down and picked
up the pieces of the broken jug, and putting them
together as well as she could, she devoutly raised
her eyes to heaven with firm faith, when in her
pure holy hands, by virtue of Divine power, the
broken jug was totally restored, as if it had never
been injured. Then she returned it to the noisy
woman, who had so calumniated her by injurious
words ; she went along mortified and confused,
while those who had witnessed the scene, together
with the holy virgin Rose, glorified God s mercy
and omnipotence.
292 S. ROSE OP VITERBO.
CHAPTER V.
HOW S. ROSE, WHILST PREACHING, WAS STRUCK BY A
HERETIC, AND HOW HER PROPHECY CONCERNING
HIM WAS FULFILLED.
IF a man lives in the fear of the Lord, he is
generally laughed at and despised by men of per
verse and dissolute lives, according to the words
of Solomon,
S. Rose made a similar prophecy, and its fulfil
ment soon came to pass. The blessed maiden
gained many souls to Christ by her sermons, and
the sect of heretics which had arisen in Viterbo
was very much diminished. Still those who did
remain detested our Saint, and scorned her
preaching, and insulted her in a thousand ways.
However, these trials served but to increase her
holiness. She was one day explaining the Scrip
tures to a large concourse of persons assembled on
the square at Viterbo, when one of the Imperial
ists, more depraved than the rest, and who had
been laughing at her, and ridiculing her words,
pretended not to distinguish her amongst the
crowd, and passing close to her, struck her a vio
lent blow on the arm. Rose turned round, and
addressing him, said, " Before three days are
passed, thy body will be so disfigured, that every
man s finger will be pointed at thee. And so
it was, for to fulfil tha prophecies of Esaias and
S. ROSE OF VITERBO. 293
S. Rose, God caused this man s skin to peel off
from bis head to his feet, so that he was ab
horred and avoided by all.
CHAPTER VI.
AMONGST OTHER MIRACLES SHE RESTORES A BLIND
MAN TO SIGHT.
IT pleases God to work miracles not only Him-
self, but also by means of apostles, prophets, and
other saints, for three principal reasons ; first, to
enlighten the incredulity of men with proofs of
the truth, and to confirm the faith preached by
His saints ; secondly, to restrain and confound
the temerity of tyrants, and of those who are
enemies to His laws ; and thirdly, to manifest to
His people, by miracles, the glory and power of
the Creator. The period in which S. Rose lived
found the Church sadly persecuted, and Viterbo
was especially the seat of heresy. On one of the
public squares the people used to assemble, and
the heretics were in the habit of preaching against
Rome and her ecclesiastics. These had been ex
communicated by the Pope, with all their fol
lowers; still did Frederic, with his temporal
power, hope to eradicate the religion established
by Christ, and sealed with His most precious
blood, and which was animated by the Holy
Spirit.
294 S. ROSE OF VITERBO.
So the Almighty Father thought fit to send S.
Rose into the world at this time, to teach and
preach during her childhood, and confess that holy
faith which heretics were persecuting and deny-
ing. But since her words failed to convince and
soften the obstinate hearts of these impious here
tics, and to bring them to Christ, God vouchsafed
another miracle to prove the truth of the young
child s doctrine. Each time that she preached or
went into the street, she performed many mighty
works, so that multitudes of people resorted to
her, to receive some of the graces heaven had
entrusted to her to impart. One day a poor old
man, named Andrew, was walking before her ; he
had been totally blind for many years, and had
given up all hopes of recovering his sight by
natural means ; he had recourse to this holy
maiden, and prayed devoutly that she would
intercede with God for him. She felt great pity
and love for this poor afflicted creature, thus
deprived of his most precious gift, and fervently
did she entreat her heavenly Father for this His
servant, then having signed the blind man with
the cross, his sight was instantly restored, and he
returned fervent thanks to God and His saint.
S. ROSE OF VITERBO. 295
CHAPTER VII.
HOW SHE FORETELLS THE DEATH OF THE EMPEROR
FREDERIC.
GOD at times permits His holy Church to be
tossed about, like a ship, in the dangerous sea
of persecution, and His faithful servants to
appear abandoned and afflicted by many trials.
In some measure He seems to have forgotten
them. This happens only to make them fly to
Him, and cry aloud to Him for mercy, so that His
Church should not suffer shipwreck ; and He will
come to their aid, and help them in their danger,
and destroy His and their enemies, even by the
mouths of infants and children. Until the year
1244, Pope Innocent IV. remained in France,
whither he had gone to escape the sacrilegious
power of Frederic, who was forcibly in possession
of the states of the Church. In the year 1250,
the Apostolic See was still deprived of her chief
pastor, and Italy had become a receptacle for
crime and heresy. S. Rose was then occupied in
preaching the faith, and then, when only ten
years old, was exiled from her native town, and
banished as a seducer of the people. In fine, the
vessel of Holy Church was floating on the waves
of fiery persecution, and was agitated by such
fearful storms, that she appeared ready to be sub-
296 S. ROSE OF VITERBO.
merged in their fury. Then did S, Rose,
together with her faithful followers, gather fresh
courage, and still more earnest prayers ascended
to heaven, for protection against this frightful
tempest. Prayer and penance had their accus
tomed success, and awakened God s mercy. S.
Rose brought the inhabitants of Soriano to repen
tance for their crimes, and whilst she was preach-
ing to them on the fifth day of December, 1250,
the vigil of S. Nicolas, she prophesied the em
peror s death, saying aloud, "Listen to me joy
fully, faithful followers of Jesus Christ, you who
have confided in His omnipotence listen and re
joice ; good news do I bring you, which will bring
great joy and comfort to all Christendom. It
pleases the Lord to remove from the world the
Church s great enemy, and the cruel persecutor
of Catholic faith. Before three days are passed
you will receive tidings of the death of the
emperor Frederic ; now will the Church s triumph
come, and her liberty return with her enemy s
fall. Let us all rejoice and be glad, let us render
thanks to God s clemency, who deigns to send con
solation to His people, after so many years of trial
and misery."
Frederic expired at Fiorenzuola di Puglia, on the
13th of December, or a little before, some say of
malignant fever, while others pretend that he was
poisoned ; his death is also attributed to his son
Manfredo, who desirous of his father s throne, is
said to have suffocated him with a pillow. What
ever might have been the cause of his death, at
all events it followed the announcement made by
S. ROSE OF VITERBO. 297
S. Rose. At this joyful intelligence, the people
of Viterbo raised aloft the Church s standard, and
in a body attacked the president and all the
imperial troops, and expelled them from the town.
The other towns in Italy followed this example,
and rivalled each other to defend the Holy See,
and the Supreme Pontiff. His Holiness hearing
the account of Frederic s death, left France to
console Italy by his holy presence.
CHAPTER VIII.
S. ROSE RESTORES A BLIND WOMAN *S SIGHT.
*
GOD permits the holy faith at times to be at
tacked, in order that its truth should be moro
clearly demonstrated. He permitted S. Rose to
meet the magician in Vitorchiano, so that the
truth preached by her should be still more evi
dent, and thus the faithful be consoled, and the
incredulous convinced. Although S. Rose was so
successful, still many were seduced by this perfi
dious woman s arguments. Then did Rose raise
her innocent eyes to heaven, and beseech God s
mercy on this obstinate hardened woman, so that
nothing might prevent the entire acknowledgment
of the truth of the holy faith, and that they might
all unite in praising and glorifying God in holy
mother Church.
Thus having implored Divine grace, she began
298 S. ROSE OP VITERBO.
to work wondrous miracles in this town of Vitor-
chiano, amidst the people s acclamations ; of one
especial!/ we must make mention. There lived
here a young girl named Delicata, who being
born blind, had ever continued to be deprived of
the blessing of sight, nor had she the slightest
hope of ever recovering it. Her parents had
renounced heresy, and had embraced the Catholic
faith at the persuasion of the blessed Rose ; they
brought their child to her, devoutly beseeching
that she would intercede for her to God, to whom
nothing was impossible. Rose s heart was touched
at their distress and immediately prayed fervently;
she then touched Delicata s eyes, making the
sign of the cross ; they opened directly, and God
miraculously restored their sight, and the child
enjoyed the blessing thus wonderfully bestowed.on
her as long as she lived. The fact of such a
miracle, accompanied as it was with many others,
wrought such a wonderful conversion amongst the
people, that men and women caught the flame of
devotion, and became devout followers and up
holders of holy Church. The magician alone
remained obdurate amidst this penitential crowd,
and aided by the spirit of darkness, she still
endeavoured to disseminate her sacrilegious in
cantations amongst the devout followers of the
blessed saint.
S. ROSE OP VITEBBO. 299
CHAPTER IX.
S. ROSE ENTERS THE BURNING FLAMES AND ESCAPES
UNHURT.
THE more S. Rose, the apostle of Christ, preach
ed the faith, and confirmed the people of Vitor-
chiano in their deference to the Pope, so much
the more did this woman, by the devil s aid, try
to seduce them to follow her evil suggestions.
However, notwithstanding the proofs of S. Rose s
sanctity, and the frequent controversies she held
with this woman, nothing could move the perfidi
ous heart of this instrument of Satan. Still tho
saint knew that the mercy of God was abundant,
and that Tie was ever ready to stretch out His
arm to save the soul Christ had purchased with
His sacred blood, so at last she subdued the heart
of this woman, by a still more supernatural and
miraculous sign than she yet had witnessed.
First, Rose proposed to fast for twenty days, to
prove the truth of her faith, without tasting any
food, confiding in Christ s power to surmount
nature, and preserve her in health and strength.
But the perfidious woman, intent on deceiving the
people, and lessening the grandeur of the miracles
which God chose to work, in justification of His
immaculate law, in the person of His servant Rose,
answered that there would be nothing superna-
300 S. ROSE OP VITERBO.
tural in the proposed fast, for that wolves and
cranes frequently taste no food for a whole month,
and still live on. The holy child, discovering the
excess of this female s malice, without conversing
any more with her, inspired by God, desired those
who surrounded her to light a large fire in the
middle of the square, where they were assembled,
and to call all the town together, by sound of a
large church bell, so that to all the true faith
should be revealed, and they should decide whe
ther they should follow that preached by her,
or the suggestions of the heretic. Her orders
were instantly complied with, and they set fire
to a large heap of wood. The holy young virgin
prostrated herself before God, and raised her
eyes devoutly to heaven, saying : Lord Jesus
Christ, only refuge of my soul, without know-
ledge or merit I have done all that I could, and
all that Thy divine grace has suggested to me,
in order to induce this people and this obstinate
woman to be converted to the faith of Thy holy
Catholic Church. Thou who beholdest the holy
dispositions of the people, and the perfidy of this
woman, grant me sufficient force and strength,
that by virtue of Thy omnipotence I may resist
the ardour of these flames, to confirm the one,
and convert the other. Grant, O sweet Jesus,
oh grant the fervent prayers that from my inmost
heart, I, Thy vile unworthy creature, venture to
offer to Thee, and be Thou moved to pity, so that
all should know and proclaim Thee the true God,
and the true Spouse of Holy Church." Having
prayed thus, intrepid and joyful, with unwavering
S. ROSE OP VITERBO. 301
faith she entered this fiery mount, turning herself
about, first to^the one side and then to the other,
as freely and gaily as if she had been surrounded
by bright and lovely flowers. Here she remained
until all the wood was reduced to cinders, and
then she descended not only alive, but the fire
had not touched her clothes or injured her in any
way, to the indescribable astonishment of the be
holders ; who, prostrate on the ground, with
abundant tears, implored God s mercy, and praised
and lauded His Supreme Majesty and greatness.
The magician at this astounding spectacle was
stupified and filled with terror, and stood speech
less and motionless]; seeing which, the blessed
virgin Rose, with humble and gentle words, said :
" My dear sister in the Lord, banish incredulity
from your heart, and confess the faith of holy
mother church, which is the true faith of Christ,
who, through His mercy and benignity, has saved
me in these ardent flames, and is waiting to re
ceive you also in the bowels of His mercy. Then
the poor woman fell on her knees, and with abun
dant tears confessed the truth, and, repenting of
her sins and errors, besought God s pardon, and
rendered humble thanks to the saint, whose power
ful mediation had gained her conversion. Thus
did God reward Rose s confidence in Him, Christ
protected her, and angels guarded her ; the flames
had no power to hurt her, and great and mighty
were the miracles she performed at Vitorchiano ;
she restored sight to the blind, and brought the
perverse obstinate magician, who was already the
devil s prey, to penance and love of Christ, and
302 S. ROSE OF VITERBO.
restored every inhabitant in the town to obedience
to the Church.
CHAPTER X.
S. ROSE S PROPHECY ON BEING DENIED ENTRANCE
INTO s. MARY S MONASTERY.
S. ROSE S sanctity advanced with her years, her
piety increased, as well as the devotion of the
people towards her, especially since the Pope had
commissioned her life to be written, with a full
account of the miracles she performed, and bade
her preach God s word with the authority of the
the Apostolic See. She, then, who coveted the
names of fool and sinner, and dreaded being
thought a saint, and avoided the world s praises,
now determined to retire into the solitude of a
convent life. Having always felt a great affection
for the nuns of St. Mary of the Roses, she asked
her father and mother s permission one day, and
went to this monastery, and earnestly begged the
superior to receive her into their chaste society ;
BO that here sequestered from the world, she could
end her days, and unite herself to her beloved
spouse Jesus. There were a great many nuns at
this time in this monastery, and it was particu
larly protected by Pope Innocent the Fourth, who
had granted it many privileges. Reputing them
selves most fortunate on these accounts, they
laughed at Rose, a poor-looking child with scarce
S. ROSE OF VITERBO. 303
sufficient clothes to cover her. So esteeming her
very little, and thinking very much of the con
vent s interests, when they were asked to receive
her amongst them, they excused themselves, pre
tending that their number was complete, and that
as she had no dowry it was not possible she should
enter their society. Although her miracles had
been so public, and her preaching attended with
such results, and although she was endowed with so
many heavenly gifts, still God permitted the minds
of these nuns to be so darkened, that they should
persevere in their refusal to receive her. On this
occasion St. Rose manifested, by the power of the
Spirit, two great proofs of sanctity ; she pene
trated into the hearts of these nuns, and, disco
vering their intentions, she prophesied what
would happen after her death, saying: "I know
full well, my sisters, that the reason you will not
permit me to join your society is not because your
uumber is complete, but because you despise in
me that which God delights to see in His servants,
for He desires they should be poor in temporal
goods, and only rich in spiritual possessions. He
wills that the wisest should for the love of Him
become fools, the wisdom of this world being
folly in God s sight. But I now declare unto you
that, this same poor, despised, and foolish girl you
now reject, and refuse to receive whilst living,
when dead will come to you, and then you will all
hail her arrival with joy and gratitude, and she
will be very precious to you." Having spoken thus
the saint left them, and the nuns were filled with
wonder and confusion.
304 S. ROSE OF VITERBO.
CHAPTER XI.
S. ROSE S DEATH AND BURUL.
FROM the moment of S. Rose s birth until her
death, she never experienced joy or repose, but
every description of tribulation and fatigue. She
effected as much during her childhood, as other
saints have done in their mature years. She
knew she should find no rest in this unquiet world,
and confided in Divine mercy for a bright reward
in eternity for all she suffered here below. She
feared not death, but awaited it with joy, and
frequently desired martyrdom, wishing with S.
Paul, to loosen the bands of this mortal life, to
enjoy the delights of Paradise with her glorious
Spouse Jesus.
For two years prior to her death did this holy
virgin voluntarily shut herself up in her cell, mor
tifying her flesh, in order to purify the spirit. At
length it pleased the Lord to put an end to her
sorrows, and to open to her view the glories of
eternal bliss. Finding herself reduced to a state
of great debility, from her constant fasts and con
tinual mortifications, and already hearing the
voices of the celestial messengers, who were calling
her to Paradise, she left many records and use
ful counsels to her parents and disciples, and to
other persons who were in the habit of attending
S. ROSE OF VITERBO. 305
her ; then with great devotion did she ask for and
receive the last sacraments of the Church ; she
then praised God, and the glorious Virgin, and S,
John Baptist, S. Francis, and other glorified
spirits ; she embraced the crucifix, and then by
the hands of angels, who appeared to her in great
companies, she was presented to the glorious
presence of Jesus Christ, so that adorned bj the
immensity of His glory, she should ever live
amongst pure and chaste virgins in the celestial
choir. She died, or rather she was born to live
for ever, in the year 1258, on the 6th of March,
in the seventeenth year of her age. Her body re
mained in the cell where she expired, and so beau
tiful did it appear, that she seemed to sleep. Her
countenance was so fresh and bright, that it made
her look like a blooming rose, and the fragrant
odour which proceeded from her body, made the
resemblance still more striking. It is said that
when she died, the parish church bells rang, as on
a festive day, by no human aid. From this
occurrence, and from the universal belief in her
sanctity, all the people of Viterbo hastened to the
saint s house, and with extraordinary signs of
devotion desired to see her. They had feared that,
on hearing of her demise, the people, from their
extreme reverence, would come in crowds to pro
cure some relic from the body of the departed
saint, and perchance have injured the sacred
remains, so they tried to conceal the moment of
her death, and with the greatest possible secresy
she was carried to the neighbouring church of
Saint Mary on the Hill, which was in her own
20 VOL. ii.
306 S. ROSE OF VITERBO.
parish, crowned with roses and other flowers,
which, notwithstanding the inclemency of the
season, were found in abundance, as had also hap
pened at her birth. Here she was buried on the
left side of the entrance, nearly underneath the
holy water stoup, in a grave dug on purpose, and
then re-covered with the same earth. Humble
and poor was this blessed virgin in her life, and
the same humility and poverty accompanied her
at her death, and God chose she should be buried
meanly and poorly, to exalt her humility after
wards on earth, as it was already glorified in
heaven.
CHAPTER XII.
S. ROSE APPEARS TO POPE ALEXANDER THE FOURTH
AFTER HER DEATH.
ALTHOUGH from a good and holy life we may
hope for a blessed and peaceful death, still to
judge a soul in this world is a difficult thing, for
holiness consists not in signs nor in miracles, nor
does it entirely depend on good works, but rather
on perseverance granted by Divine grace, which,
crowning the work of salvation, unites grace with
glory. Hence we esteem those blessed who pre
pare for the moment of death, and are pleasing to
the Lord, so that in the day of salvation they may
be favourably heard and helped. Their good
works follow them, and they enjoy the blessing of
S. ROSE OF VITERBO. 307
mercy, and dying in the grace of the Divine
Majesty, they enter into the everlasting bliss of
heaven, and the fame of their sanctity is perpetual
in the world. As we have seen, S. Rose from her
birth to her death, was exemplary in good works,
and an example of sanctity. She was always pre
paring for her death, and in her case it was easy
to know that she was numbered amongst the just,
and an elect servant of Jesus Christ, She was
buried in the Church of S. Mary on the Hill, as
she herself had foretold, and her body had already
lain there for eighteen months, and nothing more
had been known of her; those of little faith began
to doubt ; but God, through her, intended to con
found the heretics, and those who believed not, to
console and encourage the faithful, and to mani
fest her sanctity for His own glory ; to bring to
pass the prophecy she had made, He chose Him
self to canonize her and declare her sanctity,
It happened, then, in the 18th month after our
saint s death, about the end of August, 1259, when
Pope Alexander the Fourth was at Viterbo, that
at break of day, whilst deeply absorbed in holy
meditations, he was surprised by a feeling of
unusual heaviness and slumber ; the pure soul of
the blessed Rose appeared to him, all joyful and
bright, and with gentle words she said to him,
" It has pleased my Lord Jesus Christ graciously
to receive me into Paradise, and number me, by
His divine mercy, amongst His other devout ser
vants in the choir of elect virgins. You who hold,
as His vicar, supreme power on earth, must go to
the church of S. Mary in this town, where my
308 S. ROSE OF ViTEKBO.
body is buried, and removing it from thence, you
must transfer it to the monastery of S. Mary of
the Roses, for there it must repose until it please
the Lord in the last judgment day to unite it to
this soul in heaven ; I am that Rose of Viterbo,
servant of Jesus and Mary. Do not fail to fulfil in
person all I have now signified to you, for I will be
moved by no other hands ; these are the com
mands of the supreme God." When the Holy
Pontiff awoke from this extraordinary vision, he at
first esteemed it imaginary ; but three days later,
she again appeared, and still more urgently re
peated the same words to him. The mind of the
Pope at this second vision was troubled with a
thousand thoughts, for he knew well how holy this
young virgin had been esteemed during her life ;
he consulted several of his cardinals in this diffi
culty, being desirous to have their opinion on the
subject. They being inspired by God, unanimously
agreed to make this important occurrence a par
ticular subject of prayer, and then await further
light so as they might clearly know how to act.
On the third night in the month of September,
eight days after S. Rose s first vision, she again
appeared, whilst the Pontiff was keeping vigil ;
she complained of his deferring God s commands
in the translation of her body. She told him still
more distinctly, exactly where he should go to
remove her corpse, which was placed on level
ground and covered with earth ; she added that
the Pope would find it where a rose was blooming ;
and then the glorious vision vanished.
8. ROSE OP VITEIIBO. 309
CHAPTER XIII.
OP THE TRANSLATION OF S. ROSE s BODY, AND THE
DECLARATION OF HER SANCTITY.
THIS third vision took place on the 4th day of
September, 1250 ; and now Pope Alexander has-
tened to fulfil S. Rose s commands. He ordered
the cardinals and clergy to be assembled, and went
to the church of S. Mary on the Hill. At the
entrance, exactly on the spot where her body
reposed, they saw a beautiful red rose already in
flower ; for on this day, to the amazement of those
around, God had changed the fruitful autumn into
the flowery season of spring. After rendering the
customary devout thanks to the supreme God,
the Pope, holding the spade, began with his own
hands to dig away the earth, so as to find the
promised treasure. According to God s will, her
body was not laid in a stone coffin, as was the
general custom, nor in any shrine where, naturally,
it might remain uncorrupted j but it was buried
under ground in a grave dug in the pavement, and
recovered with the same damp earth, where, for
eighteen months holy water had been constantly
dripping ; so that all expected to see the body
devoured by worms, and reduced to powder. But
the great God, subduing nature and human fra
gility, willed that this holy body should be pre
served in the earth as fresh and fair as when it
3lO S. ROSE OF VITERBO.
was placed there, and that on it a rose should
bud in the autumn season, inside a church de
prived of air and sun, and in a place trampled
on by constant footsteps.
The Pope having found and uncovered the body,
beheld it entire, spotless, and uncorrupt, without
the slightest stain, and so beautiful as to resemble
a living sleeping form, with no trace of death. The
holy Pontiff and all the witnesses were amazed at
the wonderful and supernatural spectacle, and the
people were loud in praising God for His mercy,
and the blessed Rose for her miraculous holiness,
by whom at this time God wrought infinite won-
ders, by means of a certain odoriferous and marvel
lous manna, which was discovered underneath the
body, with which they anointed the lame, the
blind, the deaf, and the sick, and they were in
stantly healed. His Holiness then caused the
body to be lifted up and placed on a costly bier,
by four cardinals, accompanied by all the ecclesi
astics in solemn procession, and an innumerable
concourse of people, who transported it to the
monastery of S. Mary of the Roses, since called
of S. Rose, after the saint. There she lies even
unto this day, a mirror of sanctity. And now was
fulfilled the holy maiden s prophecy, for she fore
told these nuns, that when dead she should be
received by them with joy and gratitude. Pope
Alexander the Fourth had known Rose well dur
ing her life, and all her mortifications and virtues,
and her miracles ; he knew that Pope Innocent,
his predecessor, had ordered a process of her
sanctity to be written during her life ; he had
S. ROSE OF VITERBO. 3ll
himself seen her in spirit, then in flesh, so that
these testimonies from heaven and from earth,
assured him of her glory and beatitude. So when
he translated this sacred body to the monastery
of S. Mary of the Roses with many miracles, and
the universal applause of clergy and laity, he re
quired no additional proofs; but he declared her a
saint, and publicly told these nuns that he intended
to canonize her solemnly, so that she might bo
honoured and reverenced by all. At this time, His
Holiness was obliged to absent himself from
Viterbo, so he delayed the solemn canonization,
and although he returned with the same intention,
he was so reduced by sickness, that he died sud
denly in this same town, without having effected
the holy maiden s public beatification. However,
after the declaration made by the Pope, she was
adored by all as a saint. The convent and the
church were no longer called by their old titles of
S. Mary of the Roses of the order of S. Damian,
with the rule of S. Benedict, but took the name of
S. Rose with the order of S. Clare, together with
S. Francis s rule, which the blessed young virgin
always professed. From this time they began to
celebrate the feast of the Translation of S. Rose s
body on the 4th day of September, as it continued
to this day, and her images and paintings are vene
rated like those of other saints. There are two
very ancient pictures to be seen painted on wood
in her monastery at Viterbo, one on the left side
of S. Clare ; the other on the right side of S.
Catherine, virgin and martyr.
THE LIFE
OF THE
BLESSED MARY OF OIGNIES.
315
THE LIFE
BLESSED MARY OF OIGNIES.
PEOLOGUE TO FULCO, BISHOP OF TOULOUSE.
OF THE GREAT SANCTITY OF MANY WOMEN IN THE
DIOCESE OF LIEGE,
OUR Lord commanded his disciples to "gather
up the fragments that remain, lest they be lost/
What should we learn from this but that, as they
collected the fragments after supper, so we should
call to mind the bright examples of the saints after
their departure out of this world, and so replenish
the scrips of Christ s poor, and of His little, ones
with the sweet memorials which they have left
behind them, since even the dogs may eat of the
crumbs that fall from their Lord s table?
It was from this cause that the holy Fathers of
old, keeping in mind the strict account they would
have to give of the talents committed to them,
wrote an account of the eminent virtues and noble
actions of the saints, for the benefit of future gene-
316 LIFE OF THE B. MARY OF OTGNIES.
rations, hoping that they would tend not only to
confirm the faith of the wavering, and instruct the
ignorant, but also that they would excite the sloth-
ful to action, and the earnest-minded to imitation,
while at the same time they confounded those
who remained obstinate in unbelief. We see, for
example, how the holy Father, Jerome, occupied
himself in this way; what trouble he took to make
himself thoroughly acquainted with the lives of
the Egyptian Fathers ; how careful he was not to
let them slip from his mind until he had com
mitted them to paper ; thus collecting faggots
as it were to kindle a sacred fire in the hearts
of the future generations for whom he wrote.
Blessed Gregory, too, the sweet psalmist of the
Christian Church, inspired by the Holy Spirit, was
no less eagerly bent on the same pursuit. Like
one carefully collecting the sacred ashes from
different sacrificial altars, and laying them up in
some place prepared to receive them, so did he
carefully collect together the most eminent exam
ples of Italian sanctity and embrace them in one
narrative in his Dialogues, to be treasured up in
pure and faithful souls ; that like the people of
Israel, when they partook of the Paschal Lamb,
their feet might be guarded by the examples of the
saints ; and that they, who if left without assist
ance, and drawn only with the cords of discipline,
might be cut and wounded by them, might, by the
aid and example of the saints of old times, be
safely extricated from the mire of this world, as
Jeremiah was drawn out of the dungeon by Abde-
melech, by means of the old rags of the store-
LIFE OF THE B. MARY OF OIGSIES, 317
house. For many can be moved by example
who are not in the least affected bj precept. It
was on this account that the holy and venerable
Bishop of Toulouse, when he was driven from
his own city by the heretics, and had come to
Belgium to seek for help against the enemies
of the faith, went on to the territory of Liege,
being attracted thither by the fame of some
champions of the Christian religion in those parts.
And in truth, when he was come there, he could
not sufficiently admire the faith and devotion
which he found prevailing, especially among the
women, who were full of reverence and devotion
for the Church and her holy sacraments ; and
that, too, in a country where these were despised
by many, and but little regarded by almost all.
This made him very anxious to collect some
scraps, as it were, of the examples of sanctity
which he had witnessed.
You, Holy Father, who are not only shepherd
of the Christian flock at Toulouse, but a strong
pillar of the Universal Church, I call on you, at
whose command and even reproof on account of
my negligence, I have ventured to undertake this
work. You have still fresh in your remembrance
the feeling of being, as it were, in the land of
promise when you visited these parts. I well re
member your speaking to me of having left the
Egypt of your own land, and after passing over a
weary desert, of your finding in the country of
Liege, the promised land. You found amongst
us many distinguished from the heretics by tho
sign of the Cross, full of fervent faith, wondrously
318 LIFE OF THE B. MARY OF OIGNIES.
patient under affliction, and zealous in all works
of charity. You found, too, as I have heard you
say with joy, many holy women among us who
mourned more over one venial sin than the people
of your own country would have done over a
thousand mortal ones. You found, by your own
observation, that what you have heard of us, in
credible as it seemed, was in reality true.
First, you saw in the gardens of the Lord, those
lilies of beauty, Christian virgins, You saw large
bands of these holy women, despising carnal de
lights and the riches of this world through their
longing desire after a heavenly kingdom, and
clinging to the Eternal Spouse by the bands of
poverty and humility. You found them earning a
poor subsistence by the work of their hands, and
though their parents abounded in wealth, yet pre
ferring to forget their own people and their father s
house, and to endure the straits of poverty, rather
than enjoy ill-gotten wealth, or remain to their
souls peril among proud souls and those given up
to the pomps of the world. You saw there, with
great joy, holy matrons, serving God with all their
heart, and carefully watching over the chastity of
young maidens, confirming them in their holy
resolution, and directing them by well-timed sug
gestions to spend the flower and strength of their
affections, not on an earthly, but a heavenly
spouse. Widows also you found there, serving
God in fasting, praying, watching, hard labour
and tears, in order that at least their endeavours
to please their Lord and Saviour in the spirit,
might not fall short of their former endeavours to
LIFE OF THE B. MARY OF OIGNIES. 319
please their earthly lords in the flesh, but rather
might far outstrip them. They kept that saying
of the apostle continually in mind, that the widow
that liveth in pleasures is dead while she liveth ;
while they that communicate to the necessities of
the saints, that wash the feet of the poor, that
follow after hospitality, and are given up to works
of mercy, obtain fruit an hundred-fold, Moreover,
you saw and rejoiced on seeing other devout women
offering an acceptable service to the Lord, by
bringing up their offspring in the fear of God, by
preserving their marriage vows in purity, and their
bed undefiled, by abstaining for a time in order to
give themselves to prayer, and returning together
again in the fear of God, lest they should be
tempted by Satan. And among these not a few,
by the consent of their husbands, abstaining even
from permitted embraces, and living in continence
an angelic life, were made worthy of so much the
brighter crown, because they walked unhurt even
in the midst of the flames. On the other hand,
you saw, with wonder and with grief, some men of
impure minds, the enemies of all religion, mali
ciously calumniating the devout practices of these
women, and ripping up and tearing to pieces, like
mad dogs, characters so unlike themselves ; and
when, at last, they could do no more, they branded
them with some names of reproach which they
invented, imitating the Jews who called Christ a
Samaritan, and the Christians Galileans. What
wonder ? For as the Egyptians abhor sheep, so
do crafty and designing knaves hate innocence
320 LIFE OF THE B. MARY OF OIGNIE3.
and simplicity, and sots and drunkards laugh at
the life of the temperate.
It happened about this time, that a certain
Cistercian monk, belonging to the abbey of Alne,
hearing of the strange names which these good
people were called, and wondering in the simpli
city of his heart what sort of people they could
be, to be so ill spoken of, was told by the Holy
Spirit, as he was praying one day, that these who
were so maligned would be found firmly rooted
in faith, and full of charitable deeds. From that
time the old monk could never endure any ill to be
spoken of them in his hearing. But they with
wonderful patience, endured all the reproaches
and persecutions which were heaped upon them,
keeping continually in mind what is said in the
Gospel ; If you had been of the world, the
world would love its own ; the servant is not
greater than his master; if they have perse
cuted Me, so will they persecute you. And
because they adhered to God in all sincerity
and truth, that which was said by our Lord, by
their fruits ye shall know them, was illustrated
in the destruction of the city of Liege. For
then they who had not the opportunity of taking
sanctuary, cast themselves headlong into the
river, choosing rather to lose their life than their
chastity. Others again leaped into the sinks
and sewers, being ready to endure every sort of
filth, rather than be despoiled of their virginity.
Yet the Heavenly Bridegroom guarded His spouses
with so much care and watchfulness, that of so
LIFE OF THE B. MARY OF OIGNIES. 321
great a number not one suffered any loss either
of life or chastity.
One of these holy women, who was nearly
perishing in the water, was rescued by two of the
enemy, who came to her assistance in a boat, and
having saved her from drowning, and got her
safe out, wished to abuse her, but she, like a lamb
in the midst of wolves, or like a dove pursued by
hawks, preferred to run the chance of being
drowned again, than to lose her virtue, and so sho
leaped from the vessel into the water, but as the
boat was upset by her doing so, the two men were
thrown out and drowned, while she, being carried
down by the stream, was borne safely to the
shore without any hurt, either of body or soul.
Another still more wonderful thing happened.
After a time there was a terrible famine, which
prevailed throughout the kingdom of the Franks,
besides a great part of Germany, and it lasted so
long that people of both sexes were dying every
where, both in the towns and the country, with
hunger, and even those who had before been men
of substance, were now compelled to beg in the
streets, and ever so many of them perished at
last. Yet out of all this multitude of holy women
not one was discovered who either died of want, or
was compelled openly to beg.
Let us now come to particular instances. And
here I call you, holy Father, to witness, who have
seen with your own eyes the wonderful works of
God, and the divers gifts and graces that were
manifested in different persons. One there was
that received such grace from above, as you
21 VOL. ii.
322 LIFE OF THE B, MARY OF OIGNIES.
yourself found out, as to have the power of dis
covering sins which had not been blotted out
by a true confession, and in this way she was,
under God, the means of saving many, by re-
minding them of these sins, and urging them
to confess them.
Others you found so absorbed in the love of
God, which they possessed in a singular or rather
a wonderful degree, that through the violence of
their affection they pined away, and became so
weak, that for many years they could scarcely
rise from their beds, and yet this debility had no
other cause but Him only for whom they thirsted,
so that whilst they rested sweetly on Him, their
bodily strength diminished in proportion as the
strength of the soul increased, and their hearts
cried out, though through humility their tongues
were silent, " Fulcite me floribus, stipate me
malis, quia amore langueo." There was one
whose face wasted away, and her cheeks fell in
through the excess of her love, and a great many
were so full of spiritual sweetness in their
hearts, that they seemed almost to taste it in
their mouths, and it drew from them tears of
joy and peace, and filled their hearts with devo
tion. Several, indeed, had so great a gift of
tears, that whenever God was in their thoughts,
streams flowed from their eyes through the inten
sity of their devotion, and at length their cheeks
were furrowed by continual weeping. And yet
these tears did not exhaust the head, but rather
they watered the heart, they dropped unction
into the soul, they wonderfully refreshed the
LIFE OF THE B. MARY OF OIGNIES. 323
body, and rejoiced the citj of God by their
plentiful streams.
Others, again, were so carried out of, and
above themselves, by their plentiful draughts of
the Holy Spirit, that they passed nearly the whole
day in an ecstatic silence. So long as the Great
King deigned to repose within them, they had no
perception of anything that was going on about
them. So much did the peace of God mount
above and, as it were, bury the senses, that they
could neither be awakened by any noise, nor made
to feel any hurt inflicted on their body. Even
pricking them repeatedly had no effect. I have
myself seen a religious, who had been kept
prisoner in a convent for about thirty years by her
Heavenly Spouse, and that, too, so forcibly, that,
she could not by any means go out, no, not if a
thousand men were to drag her by the hand ; for,
indeed, she did try to go out several times, and
had some persons endeavouring to drag her, but it
was of no use, she might more easily have been,
torn asunder.
I have seen another who was frequently in an
ecstasy, sometimes as often as five-and-twenty
times in one day. I have myself seen her in
this state more than seven times. Whenever she
was affected in this way she remained stationary,
until she returned to herself. Yet she was so
wonderfully supported by her guardian angel
that however ill-balanced her posture was, yet
she never fell. Sometimes if the ecstasy came
on as she was lifting her hand, it would remain
suspended in that position. Then when she
324 LIFE OF THE B. MARY OF OIGNIES.
recovered, she was so full of joy and rapture
in the thought of what she had seen and expe
rienced, that she was forced, like David, when
he danced before the ark, to give vent to her
internal joy by external movements, so that
she might have said with truth, my heart and
my flesh rejoice in the living God. There were
some who when- they received that Bread which
came down from heaven, were not only refreshed
in spirit, but felt a sensible sweetness in their
mouth, and consolation of heart, sweeter to
them than honey and the honeycomb. The
sweet taste of that Flesh of the True Lamb
which they had partaken of, not only filled their
heart to overflowing, but reached even to their
bodily taste. Then, again, others were attracted
by the blessed Sacrament as by some sweet
odour, and so earnest were their longings, that
they could not endure to be without it long, nor
had they either rest or consolation, but pined an<j
languished until their souls were continually
quickened by this Divine food. Should not this
make infidels and heretics blush with shame at
their hardness of heart, and want of faith, who
cannot perceive the sweetness of this bread of
heaven. I knew one of these holy women to whom
the Lamb of God Himself gave His own flesh, not
permitting her to languish with desire any longer,
and upon being thus refreshed she grew strong and
well. 1 saw another on whom the Lord wrought a
wondrous work, for after she had lain a long time
lifeless, before she was buried her soul returned to
her body, and she revived, having obtained per-
LIFE OF THE B. MARY OF OIGNIES. 325
mission from God to go through her purgatory in
this world. Accordingly she underwent many
severe afflictions at God s hand. Sometimes she
rolled herself in the fire, at other times she would
go out in the depth of winter, and stand for a long
time in freezing water. Sometimes she was driven
into the tombs of the dead. At length, however,
when her penance was finished, she lived in the
greatest calm and peace, and God gave her such
grace and power, that she was often caught up by
the spirit and carried to purgatory, where she
released many suffering souls, and conducted them
to heaven, without any harm to herself.
But why should I go through all the various and
wonderful gifts and graces possessed by different
persons, when there was one precious pearl, who,
like a carbuncle among other stones, or like the
sun amidst the stars, possessed by herself nearly
all these in perfection. It was the fame of her
wonderful character which attracted you to our
country, where you found that the reality was
greater even than the report, and you were won
derfully delighted with her even in your first
acquaintance. For when she had remained now
for nearly forty days without any food, and was
expecting with great joy and ardour her blessed
end, which could not be far off, you who had seen
and heard many wonderful things of her, earnestly
entreated me, since I was intimately acquainted
with her, and knew her whole history, to write her
life after her decease. Moreover, you wished me
to write not her life only, but those also of other
holy women of Liege, in whom the workings of
328 LIFE OF THE B. MARY OF OIGNIES.
the Holy spirit were so wonderfully seen. Never
theless, I could not be persuaded to commit to
writing the lives and actions of those who still
survived, for however you urged that it would
be useful to narrate some instances of holy men
and women living in our own days, in your public
discourses to the people, yet I felt certain that
these holy persons could not endure themselves to
be spoken of in this way. Lest, however, I should
seem unmannerly in refusing your request, holy
Father, I have determined to attempt the present
work, relying on the aid of your prayers, impelled
by your earnest desire, and by the hope of benefit
ing some of my readers. Like the apostle, then,
I will collect a small bundle of sticks to kindle a
fire in my own and other breasts, and though a
viper will no doubt leap out on me, as it did on
the apostle, and endeavour to fasten some veno
mous imputation on my good work, yet I trust
that like him I shall not in the end suffer any
harm.
Though the carnal man cannot perceive the
things of God, yet for the sake of those whom I
hope to be of service to, I shall not desist from my
design because it may be displeasing to some.
For there are, I know, some, who being wise in
their own conceit, but without the Spirit of God,
will receive nothing which their reason cannot
compass, and despise and mock what they cannot
understand. Against these the apostle says,
"Extinguish not the spirit, despise not prophecies,"
for those I am speaking of do extinguish the spirit
and despise prophecies, inasmuch as they look
LIFE OF THE B. MARY OF OIGXIES. 327
down upon spiritual men as madmen and idiots,
and put aside the prophecies or revelations of the
saints as they would do dreams or ghost stones.
But the hand of the Lord is not shortened, and so
from the very beginning to the present time, there
lias been no age in which the Holy Spirit has not
wrought wonderful things in His saints, both
openly and in secret. It is like the precious oint
ment which flowed from the head to the beard,
and from the beard to the skirt of the garment,
that is even to the latest saints of our own days-
We will then put down for the glory of God, and
of His handmaid, as well as for the comfort of her
friends and companions in Christ, some of the
things which we have seen and known, and for the
most part had personal knowledge of. We say
some, for it would be utterly impossible to collect
all her wonderful actions, since in all those years
in which she served God with all her heart, scarce
a day or a night passed but what she enjoyed
some visit from Almighty God, or His saints, or
angels, with whom she spent nearly the whole
of her time. In order, therefore, that in so
great an assemblage of facts and stones, the
reader may be able to find what he wants, I
have put headings to the chapters, to serve as
a guide to the contents of the work, so that the
mind of the reader may not be confused or en
tangled in threading his way through such a
maze of gleaming lights.
328 LIFE OF THE B. MARY OF OIGNIES.
CHAPTER I.
THE EARLY HISTORY OF MARY OF OIGNIES.
IN the diocese of Liege, in a town of the
name of Nivelle, there lived a maiden distin
guished no less by her holy life than by her
sweet name, for she was called Mary. She was
born of parents in the middle rank of life, but
in such affluent circumstances that she was sur
rounded with comforts and luxuries, for which,
however, she did not seem to have any taste.
From her very birth, so much did she seem drawn
to the sweets of a religious life, that she seldom or
never joined her companions in their childish
sports, or partook of their levity, but keeping her
self unspotted by the desires of the flesh, or the
vanities of the world, she gave early and plain in
dications of what she was going to be in more
advanced age. Even at that time she used fre
quently to kneel down by her bedside in the night,
and offer up to God some prayers which she had
learned, as a kind of first fruits of her future life.
As she grew in years, her love of poverty and of
religion increased ; and she was so attracted by a
kind of natural instinct to the monastic state, that
when now and then some Cistercian monks passed
by her father s door, she used to gaze at and
watch them, to admire their habit, and timidly to
LIFE OP THE B. MART OP OIGNIES. 329
follow them, and not being able to show her love
of them in any other way, she was fond of step
ping after them in their footmarks. Then when
her parents were going to deck her out after the
fashion of worldly people in dress and finery, she
would not have it. Just as if nature had en
graved on her heart what the blessed apostle
Peter says of women ; " Whose adoruing, I6*t it
not be the outward plaiting, or the wearing of
gold, or the putting on of apparel ;" or as S. Paul
says, " Not with plaited hair, or gold, or pearls,
or costly array." But the parents of the child
laughed at her behaviour, and used to say, " What
a strange child that is of ours."
HER MARRIAGE.
HER parents, however, by no means liking her
pious actions, determined to give her in mar
riage to a certain young man, when she was four
teen years old. Accordingly she was married,
and being separated by this circumstance from
her parents, she burst forth as it were into fresh
flames of fervour. So severely did she chastise her
body, and bring it into subjection, that frequently
after having spent a great part of the night in
laborious work, and then given up a considerable
space of time to prayer, she lastly was wont,
when she was permitted, to lay herself down on
some chips of wood and pieces of stick, which
330 LIFE OF THE B. MARY OF OIGNIES.
she had hidden in the bed, and so snatch a hasty
repose. Abroad, however, since she could not do
as she liked, she used to wear a rough piece of
rope under her clothes, and so reduced her body
wonderfully. This I mention not to sanction any
thing excessive, but to show her great fervour.
Let the prudent reader remember with respect to
these and a great many other things which, by the
special grace of God, she did, that the privilege of
a select few does not constitute a common law. Let
us endeavour to imitate her virtues ; as for the
particular acts which proceeded from her virtues,
these without a special gift of grace we cannot
imitate, for though the body is to be forced, that
it may become obedient to the spirit, and we must
strive to bear in our own body the stigmata of the
Lord Jesus, yet we must not forget that the King s
honour loveth judgment, and that a sacrifice made
from spoiling the poor is not acceptable to God.
Accordingly what we should aim at is not so much
to withdraw the necessaries of life from our poor
body as to restrain its vices. Those things
which we read of as having been done by saints,
at the suggestion of the Holy Spirit, we should
endeavour rather to admire than to imitate.
OF THE CONVERSION OF HER HUSBAND AND THEIR
DOMESTIC LIFE.
AFTER Mary had thus lived with her husband
John for a little time, the Lord regarded the
LIFE OF THE B. MARY OF OIGNIES. 331
lowliness of his handmaid, and answered her
tears and supplications. For her husband John,
who had hitherto regarded her as his wife, all
at once, as if by divine inspiration, looked upon
her as commended to his charge, like Mary the
spouse of Joseph. God committed His chaste
handmaid to the keeping of His no less chaste
servant, that she might have the comfort of a
guardian, and that, having a faithful steward
to watch over secular affairs, she might be more
disengaged to serve the Lord. Before this he
had yielded to the holy purpose of his wife,
merely from the gentleness and kindness of an
indulgent husband, and had good-naturedly borne
with her, though he looked on her strictness with
a sort of compassion. But now, having received
the requisite grace in a divine visitation, he
not only led for the future a continent or rather
an angelic life, but even followed the footsteps of
his holy spouse in her holy resolutions and pious
works, spending all for the love of Christ. The
more he was separated from her in human affec
tion, the more closely was he bound to her by the
ties of spiritual union. Accordingly our Lord
afterwards promised her in a vision, that He
would give her back her husband to be her
companion in heaven, in reward for what they
had given up, inasmuch as through the love of
chastity he had renounced all carnal joy. Let
those unhappy persons whose guilty love is un-
saactioned and unsanctified by the sacrament of
marriage, blush and tremble when they see these
two holy persons in the bloom of youth abstain-
332 LIFE OP THE B. MARY OP OIGNIES.
ing, for Christ s sake, even from what was
lawful, overcoming passion by the fervour of
divine love, quenching the fire of earth by that
of heaven, and so earning for themselves crowns
of triumph. God, however, gave them in their
own house, and within their own walls, a place
and a name better than that of sons and daugh
ters. They resembled those blessed martyrs
whom the flames could not hurt. Surrounded
with abundance of this world s delights they
sacrificed their own inclinations, they thirsted
by the side of streams, they hungered in the
midst of dainty viands, and crucified their flesh,
nailing it to the cross with the fear of God.
So entirely did they despise and renounce their
own inclination in the love of God, that, for some
time, they tended some leprous persons in a place
called Willambrock, near the city of Nivelle.
OF THE CONTEMPT AND SCORN WITH WHICH THEY
WERE TREATED.
THESE good works excited the attention and the
envy of the devil. Their friends, too, and rela
tions in the world were enraged against them.
"When they were rich and in prosperity they
had courted and admired them. Now that, for
Christ s sake, they had, of their own accord, be
come poor, they laughed at and despised them.
They were esteemed vile and worthless for Christ s
sake. The reproaches of those who reproached
LIFE OF THE B. MART OF OIGNIES. 333
Him fell on them ; but let not the handmaid of
Christ fear to follow the example of Christ in em
bracing the reproach of the cross in preference to
the transient pleasures and honours of the world.
For her it is better to be in a low place in God s
house than to dwell in the tabernacle of sinners.
She has, it is true, lost the friendship of relatives
and friends ; but she has, in place of it, acquired
the friendship of Christ. Let her not think, more
over, that she has lost the love of friends. Rather
she never had it ; for they loved not her but hers.
For as flies settle upon honey, and wolves on a car
case, so friends, for the most part, look rather to
what is to be got from a man, than to the man
himself.
OF MART 3 COMPUNCTION OF HEART.
GOD is good to those who place their hope in
Him, and faithful to those who wait on Him.
When his handmaid Mary gave up the kingdoms
of the world, and despised all their glory for love
of Him, He recompensed her a hundred fold in
this world, and gave her life eternal in the next.
Consider how he ornamented this soul, whom Ho
loved, with every virtue, like a vessel of pure gold
beautified with every kind of rare and precious
stone ; and how, He glorified her, despised as she
was by men of the world, with the most wonderfu 1
miracles. The cross and passion of her Saviour
was the beginning of her conversion and the first
334 LIFE OF THE B. MARY OF OIGNIES.
fruits of her love. She heard Thy voice and was
afraid ; she considered Thy works and trembled.
For when on a certain day, having been visited
and assisted by her Saviour s presence, she pon
dered the immense benefits, which in His human
nature He had conferred on man, she received so
great a gift of compunction and such a flow of
tears, which poured forth from the winepress of
the Passion, that her steps might be traced in the
church she was walking in, by her tears on the
pavement. And from this time she could not for
a long while either look at a crucifix, or speak of
the Passion, or even hear others speak of it,
without fainting. In order, therefore, to soothe
her grief, and to stay for a while the flood of her
tears, she elevated her mind to the contemplation
of Christ s Divinity and glorious Majesty, that
she might find consolation in the thought of His
impassibility. But this consideration, by which
she hoped to restrain the torrent of her tears, only
served to make them flow afresh. The thought of
who He was who suffered such vile indignities for
our sake, made her grief burst out again, and the
sweet compunction that she felt in her soul
renewed her tears. On one occasion just before
Easter, when she was bewailing the approaching
sufferings of her Lord with groans and sobs, and a
more than usual quantity of tears, as if she were
partaking in His death, one of the priests of the
church gently chid her and bade her restrain her
tears and pray silently. Accordingly she, after her
usual manner, endeavouring modestly, and with
the simplicity of a dove, to obey every one, as she
LIFE OF TBE B. MARY OF OIGNIES. 335
knew that it was beyond her power to do this,
withdrew from the church, and retired into a secret
place where none could see her. Here she applied
herself to earnest prayer, and entreated her Lord
with many tears to show that priest that it is not
in the power of man to restrain the gush of tears
since when He bloweth with His wind the waters
flow. Accordingly God opened the flood-gates, as
the priest celebrated mass that day, and none
could shut them ; He sent forth His waters and
they flooded the earth. The soul of the priest
was so overcome with this gush of tears that he
was well nigh choked. And the more he endea
voured to restrain these torrents that fell from
him, so much the more did they flow, until not
only he, but the book and the altar-covering
were wet. What could he say or do, after
having so heedlessly chid the handmaid of tht
Lord ? He now found out by experience, and not
without shame, what before he wanted humility
and commiseration to discover. At last, after
many sobs, and being very often interrupted in
mass by fresh bursts of tears, the floods which
overwhelmed him ceased to flow. This was
related by one who was present and had seen
all that passed. Some time after mass was over
the handmaid of Christ returned ; and going
to the priest, she related, as if she had herself
been present, all that had passed. "Now, "she
said, "you learn by your own experience, that
it is not in the power of man to withhold the
force of the winds which blow by the might of
the Holy Spirit," Her tears, however, continued
336 LIFE OF THE B. MARY OF OIGNIES.
to flow day and night in one perpetual torrent ;
they would have dropped from her cheeks, and
mingled with the dust on the pavement of the
church, if the wimple which sha wore around
her head had not caught them. She used many
of these linen veils, because she had continually
to change them before the deluge of tears had
passed away. As I felt a great deal of sympathy
and commiseration for her, I once asked her,
after her long fasts and continual watches, as
well as torrents of tears, whether she did not
feel her head pained or injured by this continual
drain. She answered, " No ; it is these tears
which refresh me. These are my meat day
and night ; they do not hurt my head, and they
sustain my mind. So far from causing me any
pain, they suffuse a sweetness over my whole
soul. So far from emptying my head, they fill
it with heavenly thoughts and consolations, since
they are not forced out with effort, but are sup-
plied in abundance from above."
CHAPTER II.
HER GREAT INNOCENCE OF LIFE.
AFTER speaking of her great compunction, I must
next say a few words of her confessions. As for
mortal sin, I take God to witness that I could
never find that she was guilty of one either of word
or deed throughout the whole course of her life.
LIFE OP THE B. MART OP OIGNIES. 337
And if, by chance, she thought that she had com
mitted ever so small a venial sin, she presented her
self to the priest with so much heartfelt sorrow, with
so much fear and shame, and such deep contrition,
that she very often seemed like a woman in travail,
compelled to cry out through the extremity of her
pangs. Yet she was so watchful, even against
little and venial faults, that it frequently hap
pened that, for a whole fortnight together, she
could not find one inordinate thought to confess.
And as it is the sign of a truly religious mind to be
conscious of faults even where there are none, she
used to throw herself at the priest s feet, accusing
herself, and confessing with tears, something which
we could scarcely refrain from laughing at; per
haps, for instance, some silly words which she re
membered to have used when a child. When, how
ever, she had got past childish ways and thoughts,
she guarded her soul with so much anxiety, she
kept so strict a watch over her senses, and was so
careful to preserve purity of heart, having ever
before her that text, "He that despises small
things shall fall by little and little," that rarely or
never could an idle word or incautious look, nor
negligent bearing, nor unrecollected countenance,
nor careless posture of body be observed in her.
Yet with all this self-restraint, through the exces
sive joy of her heart, she could scarce contain her
self, so that frequently she betrayed her feelings
either by the increased cheerfulness and bright
ness of her countenance, or the quickness of her
movements, and gave utterance to them in
22 VOL. ii.
338 LIFE OF THE B. MARY OF OIGNIES.
. moderate laughter, or by sweetly, yet modestly,
embracing some of her companions, or by kiss-
ing through her excessive devotion, the hands or
feet of some priest. And even when she had
recovered from these fits of overflowing joy, and
reviewed at night all the actions of the day,
if after severely weighing them, she found that
she had exceeded in the least degree the bounds
of moderation, she confessed her fault with
wonderful contrition, and imposed some pen
ance on herself. And often she was full of fear
and trembling, when after all, she had not done
anything. While we, just because we wished to
indulge our own sloth and negligence, used to
find fault with her for confessing such trifles,
oftener than we liked.
HER SPIRIT OF PENANCE.
Having spoken of Mary s confession, let us next
see how zealously and skilful!} she immolated her
self to God, and what delight she took in em
bracing the Cross and afflicting her body. She
thought well on those words of our Lord in which
He gave his disciples their first lesson, the very
primary foundation of all Evangelical morals,
" Whosoever will come after Me, let him deny
himself and take up his cross and follow Me ;"
and she made it her endeavour to follow Christ
LIFE OF THE B. MARY OF OIGMES. 339
.by the three steps here referred to. For she not
only renounced what was her neighbour s, by not
desiring it, and what was her own by leaving it ;
nor did she only deny her body by afflicting it,
but she denied herself also, by bidding farewell
for ever to her own inclinations. Thus then she
denied herself by submitting herself to another
by obedience ; she bore her cross by afflicting
her body with constant fasting and abstinence;
and she followed Christ by casting herself
utterly away by humility. And having once
tasted of the spirit, all carnal pleasures became
insipid to her, so that when she remembered how,
upon occasion of her recovery from a dangerous
illness, she had for a short time been obliged to
live on flesh meat and wine, such was her horror
at the thought of this past gratification that she
could find no rest to her soul, until she had
wondrously compensated for these past pleasures,
such as they were, by the torture of her body.
She was, as it were, drunk with fervour of spirit ;
the sweetness of the Paschal Lamb gave her so
great a loathing for her own flesh, that she cut
off with a knife considerable pieces of it, which
through modesty and humility she buried in the
ground. And because all inflamed with divine
love, she despised the pain of her wounds, she
was permitted to see one of the heavenly seraphs
during this ecstasy, standing near her. The
women who washed her body after her death, saw
with wonder the scars of these wounds ; but those
who had known the whole matter from her
confession, knew what they were. Let those who
340 LIFE OF THE B. MARY OF OIGNIES.
wonder at St. Simeon Stylites, and the maggots
which swarmed from his wounds, and the blessed
Antony, who burned his feet with fire, be aston
ished also at the extraordinary fortitude of one of
the weaker sex, who wounded by love and quick
ened by the wounds of Christ, thought nothing of
her own.
HER FASTING.
The servant of God was endued with so much
grace for fasting, that on the days on which
it was necessary for the support of her weak
frame to take some nourishment, as though it had
been medicine, she only took it once in the day,
and then very little, taking it in the evening
during summer, and in winter not till the first
hour of the night. She never ate flesh meat,
nor drank wine, and if she occasionally took fish,
which she did but very seldom, it was only of
the poorest kind. She supported herself, as she
best could, on fruit, herbs, and vegetables. For
a long time she lived upon bread so coarse and
black, that a dog could scarcely have eaten
it ; and it was so hard and rough, that her
throat was often torn and bleeding from eating it.
But when she thought of Christ, she was well
pleased to shed her blood ; His wounds soothed
hers, and the harshness of her hard bread was
tempered by the sweetness of the bread from
heaven. Once as she was at her meal, she saw
LIFE OP THE B. MARY OF OIGNIES. 341
the old serpent withering with envy, and not
being able to do anything else, reproaching her
with being gluttonous, and indulging herself too
much. For her stomach being worn and weak-
ened by long fasting, could sometimes scarcely
bear food at all ; and as its weak state made it
reject food or distend with a very small quantity,
it gave her great pain, as if she had been taking
too much.
However she was not deceived by the crafty
wiles of the devil, but knew that he was aiming at
disturbing her mind with scruples, in order that
she might faint through excessive abstinence,
and so she only laughed at him, and endeavoured
to eat all the more, the more the malicious
serpent was vexed at it. For whether she ate,
or whether she fasted, she did all to the glory
of God. For three years running she fasted
on bread and water from Holy Cross day to
Easter, and suffered no detriment in doing so
either in health or capacity for work. Whenever
she refreshed her poor and worn body with bread
and water, which she did towards the evening
or after dark, in her cell under the church, she
always had some angels present, who assisted
at her frugal meal, from the time of blessing
the food till after returning thanks, She saw
them before her, as it were, ascending and
descending a glorious ladder, and their company
gave her so much joy and consolation, that all
pleasure of the appetite was entirely overcome by
the spiritual sweetness she experienced. Some
times, too, St. John the Evangelist, for whom she
342 LIFE OF THE B. MAR? OF OIGNIES.
had a particular love and devotion, would come
to her table when she was at her meal, upon
which her appetite entirely forsook her through
her excessive devotion, so that it was with diffi
culty she could swallow the smallest mouth
ful. In this way our Lord rewarded her for the
bodily pleasures which she had renounced for
His sake by spiritual delights, as it is written ;
"Man does not live by bread alone." And she
was so strengthened by the virtue of this
heavenly food, that frequently for eight days,
and sometimes for eleven, as, for instance, from
Ascension to Pentecost, she would neither eat
nor drink anything. And what may appear
wonderful enough, she neither suffered from
headache in consequence, nor did she relax
her ordinary duties, but was as ready for work
on the last day of her fast as she was on the
first. Nor could she have eaten anything on
those days even if she had wished to do so, until
her sensual appetite, which was in a manner
entirely absorbed by the spirit, had, so to speak,
returned to itself again, for as long as her soul
was filled with the abundance of heavenly
food, it suffered her not to partake of any
earthly refreshment,
On one occasion also she went for as long as
thirty-five days without any sort of food, passing
all the time in a tranquil and happy silence,
during which she was reposing sweetly in her
Lord. She could say nothing for many days but
"Give me the body of our Lord Jesus Christ," and
as soon as her request was granted, sue returned
LIFE OP THE B. MARY OP OIGNIE3. 343
to her former silent converse with her Saviour. In
those days she felt as if her soul was separated
from her bodj, and only contained in her bod/
as if in an earthen vessel, with which it was
clothed and encased ; so entirely was she drawn
away from sensible things, and carried out of
herself in ecstasy. But at length, after five
weeks, returning to herself, to the wonder of
those who were present, she began to speak and
to take food. But for a long time afterwards
.she could not in any way endure even the smell
of meat, or of anything cooked, nor of wine, unless
it was an ablution after the Blessed Sacra
ment, which was sometimes given her, in which
case she minded neither the smell nor the taste.
When, too, on the occasion of her going to
the Sacrament of Confirmation, she had to pass
through some villages, she suffered no inconveni
ence from those smells, which before she had
found intolerable.
CHAPTER III.
HER ASSIDUITY IN PRAYER, AND ITS EFFICACY IN
DRIVING AWAY THE DEVIL.
THE more care she took to reduce and chasten
her body with fasting, the more freely did her
spirit nourish itself in prayer, for while her frame
was weakened by abstinence, her soul was
344 LIFE OF THE B, MARY OF OIGNIE3.
strengthened in [the Lord. She obtained front
God the grace of prayer in so extraordinary a
degree, that she seldom or never relaxed her un
wearied spirit from prayer by night or day, but
either by the silent cry of her heart to the
Lord, or by the outward expression of the lips,
echoing the feelings of her heart, she continued
praying without intermission. And so continual
was the incense of prayer that ascended in the
sight of the Lord from the altar of her heart,
that even when she stretched forth her hands to
do good works, and her fingers laid hold on the
distaff, her Psalter would ever lie open before
her, and from thence she would pour forth sweet
psalms to God, by which, as it were by nails,
in a wondrous way she united her heart to the
Lord, and kept it from wandering abroad.
If at any time she offered special prayers in
behalf of some one, God answered her in spirit,
for her devotion had so closely united her to
God, that she could feel when her request was
granted, by the sweet unction of her prayer, for
she could generally tell from her heightened or
diminished fervour whether or not she had been
heard. On one occasion, when she prayed for
the soul of a deceased person, it was answered
her, " Pray not for him, for God has rejected
him," for he had died miserably from a wound
which he had received while fighting in a tour
nament, and had been condemned to eternal
flames. Another day, as she was in her cell,
adjoining the Church of Oignies, she saw a
great many hands lifted up as if in supplication
LIFE OF THE B. MARY OF OIGNIES. 345
to her ; wondering what could be the reason of
this, and partly through fear, she ran into the
church. Again, on another occasion, she saw
these same hands in her cell, and being fright
ened, she again sought refuge in the church,
though she was restrained by the hands, which
endeavoured to detain her. Then having recourse
to the church, as to a tabernacle where she
might enquire of the Lord, she besought Him to
tell her what those hands meant. God answered
her, that the souls in purgatory, which were
suffering for their offences, sought the benefit of
her prayers, for that they felt their pains soothed
and lessened by them, as if a precious oil were
poured upon their wounds. For indeed it some
times happened that through the sweetness of
divine contemplation, she intermitted her usual
prayers, and sometimes could not even open her
mouth or do anything but think of God.
It was her custom, by way of pilgrimage, and
prayer, to visit once every year the church of
the Blessed Virgin Mary of Heignies, where she
received great consolations from the Mother of
God. This church was distant two long miles
from the place where she lived, yet in the midst
of the frost and snow of the severest part of the
winter, she would nevertheless walk all the way
with bare feet, and never received any hurt from
so doing. The way she had to go was by a very
winding and circuitous path through a forest,
with which she was very little acquainted, and
she was accompanied only by a single maid ser
vant ; yet she never missed her way, for a light
346 LIFE OF THE B. MARY OF OIGNIES.
was always seen going before her to direct her.
During the whole of the day when she made her
journey she ate nothing, and then remained
watching in the church during the whole night,
and fasted till the evening of the following day.
Yet notwithstanding this, she returned home
without difficulty, for the angels upheld her on
the right hand and on the left. God had given
His angels charge over her, to keep her in all
her ways, and in their hands to bear her up,
dest perhaps she might hurt her foot against a
stone. If, as sometimes happened, a violent
storm of rain overtook her on her journey, and
she was too thinly clad to resist it, she would
look up and see some stars as it were accom
panying her, and withholding the rain, and so
she remained untouched amidst the torrents
that were descending around her.
On some occasions when the offering of her
heart was richer than usual, and her soul was
replenished as with marrow and fatness, she
could not cease from prayer ; and so she would
spend the whole day and night in saluting the
Blessed Virgin, and genuflecting to her hundreds
and thousands of times. And she would continue
this strange and unheard-of devotion for forty
days. She would begin by genuflecting six hun
dred times continuously in the impetuosity of her
fervour. Next she read through the entire
Psalter, standing, and at the end of each Psalm
offered the Angelical Salutation on her knees in
honour of the Blessed Virgin. Then when her
fervour of spirit increased, she would give her-
LIFE OF THE B. MARY OF OIGNIES. 347
self at each genuflection three hundred blows
with her discipline, and so immolate herself to
God and the Blessed Virgin by a slow martyr
dom. At the three last inflictions she would
draw blood in profusion, as if to crown the whole.
And lastly, she consummated the sacrifice with
fifty genuflections. But all this she did, not by
human strength, but by the support and assis
tance of angels. The virtue and efficacy of her
prayers was experienced not only by men, who
were benefited by them, but by the devils, who
were tormented by them, and who were so
goaded on and maddened by the fire and heat
of her prayers, that they were, as it were,
bound with chains, and compelled to come to
her, sometimes gnashing their teeth at her,
sometimes howling, and complaining bitterly of
her, and sometimes supplicating. For if any one
of her acquaintance was molested by any temp
tation, this precious pearl of Christ was so melted
with compassion, that she never rested till by the
weight of her earnest supplications she had over
whelmed the author of evil with confusion, and
liberated the poor and needy from him that was
too strong for him.
One of her chief friends was assailed with great
subtlety, and so with all the greater danger,
by the noonday devil who goeth about in dark
ness. The crafty enemy transforming himself
into an angel of light, appeared familiarly to her
friend in sleep, and under the appearance of
piety, sometimes blamed him for certain faults,
sometimes exhorted him to perform certain good
348 LIFE OF THE B. MARY OF OIGXIES.
works. This he did in order that by first giving
him the semblance of an antidote, he might
afterwards instil his poison with greater secresy,
and having first inserted his honied tongue*
afterwards pierce him with his fang. For when
faith was once reposed in him as in one who
spoke truth, then like a sophist, the traitor began
to mix truth with falsehood, in order that by the
admixture of good he might cast a veil over the
evil. At last he so gained that brother by his
machinations, that things would have had a fear-
ful termination with him, if the handmaid of
Christ had not learned the wily deceits of the
enemy by the revelation of the Holy Spirit.
When she told him that those revelations were
not from God, but were illusions of the devil, he
answered, not by the suggestion of the Holy
Spirit, but of himself ; " That spirit has done
me such great service, and has foretold so many
things to me, which have come true, that he
cannot be deceiving me." Upon this she betook
herself to her usual weapons of prayer, she
watered the feet of the Lord with her tears, she
knocked at the gate of heaven with her earnest
prayers, and did not cease until that impious
impostor appeared to her, as she was praying
by night in her cell, covered with shame, and
groaning aloud. She looked at him, robed in
his fictitious splendour, and said to him, " Who
art thou, and by what name art thou called ?"
He looked proudly and fiercely at her, and said,
" I am he whom thou, accursed as thou art, hast
compelled by thy prayers to come to thee, since
LIFE OF THE B. MAUY OF OIGNIES. 349
thou art thus carrying off my friend by force.
My name is Dream, because I appear to many,
and especially religious, in their sleep, like
Lucifer, and they obey me, their minds are elated
by my consolations, and they think themselves
worthy of enjoying divine and angelic discourse.
That friend of mine, whom you have taken from
me, I was about to have turned away, according
to the wish of my fellows, from his good resolu
tions." This, indeed, was shewn by the course
of events, for the adder s eggs were broken, and
the crafty designs of that malignant one were
brought to light.
Again, there was a girl who lived in a convent
of the Cistercian order, and served God in the
religious habit. The old serpent saw this and
was filled with envy, all the more malignant
because so severe a rule of life had been em-
braced by one so young, and of the weaker sex.
Seeing, then, that she was of a timid and retiring
character, and, at the same time, artless and
simple-minded, he harassed the innocent virgin
with all sorts of blasphemous and foul thoughts,
in order that through immoderate fear, and low
spirits, he might lead her to despair. Accord
ingly, as she was without knowledge or expe
rience of such temptations, and, at the same
time, easily frightened, at the very first entrance
of such thoughts into her head, she thoughts he
had lost her faith. For some time she resisted,
in great affliction, but at length, not being able
to endure it, and not opening the state of her
mind to any one, to procure a remedy, she fell
350 LIFE OF THE B. MARY OF OIGXIES.
from pusillanimity almost into despair ; and the
malignant enemy had overcome her so com
pletely, that she could not recite even the
Lord s Prayer or the Creed. Neither would she
confess her sins ; or if at any time she was moved
by entreaties, or driven by threats to confess
some things, yet she could by no means be in
duced to ask pardon of the Lord. She could
not be present while the sacraments were admin
istered ; she would not receive the Lord s Body,
and often her mental agitation was such that
she attempted to kill herself. She spurned the
Word of God and salutary admonitions ; she
began to hate everything that was good ; and
the devil uttered many blasphemies by her
mouth. The pious sisters made many prayers
to our Lord in her behalf, but they could not
at once cast out this kind of evil spirit even by
prayer and fasting, nor rescue their dove as yet
from the devil s jaws. Not because their kind
Spouse despised the prayers of so many holy
virgins, but because He would keep this most ma
lignant devil to be overcome and cast out by
His spiritual handmaid, who, by the mighty effi
cacy of her prayers, would open the jaws of
Leviathan, and wrench the spoil from between
his teeth.
When, therefore, the maiden was brought to
the handmaid of the Lord, she, abounding with
the spirit of compassion and the honey of spi
ritual sweetness, received her with the greatest
kindness, not only into her cell with liberal hos
pitality, but what is more, into her heart, by
LIFE OF THE B. MARY OF OTGNIES. 351
the spirit of love. Yet, although she poured
forth prayers in abundance to the Lord in her
behalf, yet the foul spirit, thinking that he had
firm possession of the maiden, would not leave
her. Whereupon, sacrificing herself still more
to God, she fasted with many prayers and tears
for forty days, without eating anything ; but
interruptedly, so as to take refreshment twice
or thrice in the week. At the end of this fast,
the foul spirit was compelled to leave the
damsel, and to present himself, covered with grief
and confusion, before the handmaid of Christ ;
having been miserably fettered and punished by
the angel of Christ, so that it seemed as if he
had vomited his own bowels, and was obliged now
to carry them on his shoulders. For what God
does invisibly and secretly, He is sometimes
pleased to make apparent by external signs. He,
then, groaning and imploring her to pity him,
asked her to give him some penance, for he said
that he could not help doing whatever she en
joined him. Upon this, as she never presumed
on her own light, nor did anything without
counsel, she called a certain director, in whom
she placed great confidence, and asked his
advice. He thought it best that the evil spirit
should be sent into the desert, so as never to be
able to do hurt to any one till the Day of Judg
ment. As they were talking, a third person, who
was well-known to them both, came in, and having
heard what had happened, he urged them with
great earnestness, as was usual with him, not to
do this, for, thus he said, the traitor will escape ;
352 LIFE OP THE B. MARY OF OIGNIE3.
but rather bid him descend immediately into the
depths of hell. Accordingly she ordered him,
and he instantly cast himself headlong, with a
doleful howl, while the infernal spirits set up a
long and dismal wailing, which she heard in
spirit, while at the same time she saw a mighty
prince approaching, at which, full of lowly fear
and reverence, she returned thanks to the Lord.
The damsel before spoken of found herself at
liberty the same hour, and, having confessed,
she received the Lord s Body, and returned home,
giving thanks to God. Nevertheless, when after
watching and praying a long while, she lay
down to rest in her couch, the evil spirit ap
peared to her under various forms, gnashing his
teeth at her, and uttering imprecations such as
these : " Mayest thou sleep uneasily, and have
thy only rest in the regions of the damned, for
I am as much pained at the quiet that thou
enjoyest, as I am tormented by thy labours and
prayers." She, however, only laughed at him ;
and, making the sign of the cross, forced him to
be gone.
LIFE OF THE B. MARY OF OIGNIES. 353
CHAPTER IV.
HER WATCI1INGS, HER DRESS, AND THE LABOURS
WHICH SHE UNDERWENT.
ABOVE all things, this wise and high-minded
woman considered the waste of useless, or I should
rather say, precious time to be an intolerable evil.
For days go past, and do not come again ; they slip
away from us never to return. Thus, the loss of
time is irreparable, for while other things may be
recovered, days once lost can never be regained.
Hence she took the greatest pains, that as far
as was in her power, no hour of the night or
day should pass by unemployed. She slept but
little at night, remembering that no merit is
gained during sleep, but that it has been merci
fully left us by God for the refreshment of our
frail nature. We cannot merit during our sleep,
because so long as it lasts we have not the use
of our own free will. Hence she abstained as
much as possible from sleep, and gave herself up
to serve God by nightly watching, and this with
all the greater devotion, because she was not
disturbed at that time by any external noise.
Moreover, the virtue of abstinence which wasted
and dried up her frame, as well as the fire of
divine love which burned therein, destroyed all
tendency to drowsiness in her. The sweet sing-
23 VOL, ii.
354: LIFE OF THE B. MARY OF OIGNIES.
ing of the angelic spirits also, in whose com
pany she frequently spent her watchful nights,
drove away all sleep from her eyes without any
uneasiness in consequence. For, when the crowd
and noise of men was removed, in her nightly
vigils, the host of blessed spirits would be her
companions, and the sound of their voices like
those of a great army, soothed her ears with a
sweet harmony, and drove away all sleep. It
refreshed her spirits, and filled her with a won-
drous sweetness, it excited her soul to devotion,
, and inflamed her heart with a love of praise and
thanksgiving. Often would she exclaim " Holy,
Holy, Holy Lord," and move others to devotion
by her example. Oh, that those miserable and
infatuated women who kindle the flames of lust by
their lascivious songs, would listen to this and
mourn. By their very breath they light up the
fires of lust, and so, far removed from the songs of
angels, they perish in their own vanities ; whose
laughter shall be turned to mourning, whose joy
into eternal woe, and whose songs into howls of
lamentation. It is to these that God foretells,
by the mouth of his prophet, that instead of a
girdle there shall be to them a rope ; instead
of a sweet odour, there shall be a stink ; and
for well-braided hair, there shall be baldness.
Mary, on the contrary, because she spurned
and cast away from her all the vain follies of the
world, and the pomps of Satan, for the love of
Christ, was permitted the far greater felicity of
taking part amid the joyous exultation of the
choirs of angels, who danced and sang to the
LIFE OF THE B. MART OF OIGNIES. 355
praise of God. And because she was wont to
keep watch by night over the precious relics of
the saints, with which the Church of Oignies was
abundantly adorned, she was rewarded by receiv
ing great joy and consolation from these relics,
which kept, as it were, holiday with her as she
guarded them, and filled her with mirth and
gladness. And in her last illness they compas
sionately comforted her, promising to use their
intercession with God, and to obtain a reward
for her labours and watchings. There was, in
deed, in her cell a little pallet, with some poor
covering on it for a bed, but she seldom used
it ; her more frequent custom was to sit in the
church, leaning her head against the wall, and
so snatch a short sleep, refreshed with which she
would return with renewed vigour, to the sweet
occupation of watching.
Yet even the hours of sleep> short as they were,
did not pass by without profit. For even when
her body slept, her heart and soul kept watch
with Him who was most in her thoughts when
awake. Her dreams were ever about Christ ;
for as he that thirsts dreams in his sleep of the
fountains of water, and the hungry man has
visions of rich banquets, so she had ever before
her eyes Him whom her soul desired, even in
her sleep. For the eye is always directed to
wards that object on which our love is fixed ;
and where a man s treasure is, there will his
heart be also, says our Lord ; and, again, where I
am, there shall also My servant be. Often did
our Lord admonish her in sleep, as He did St.
356 LIFE OF THE B. MARY OF OIGNIES.
Joseph and other saints, and reveal many things
to her, that the time of sleep might not be with
out its fruit, and fulfilled in her the promise He
made by His prophet, Your old men shall dream
dreams, and your young men shall see visions.
Sometimes, indeed, she was permitted to take rest
in her cell ; but at other times, especially when
some great festival was approaching, she could
find no rest except in the presence of Christ in the
Church. On these occasions she was constrained
to remain there both day and night, nor could
she do as she liked about remaining in the
Church, or retiring to rest in her own cell ; for
she had to obey her guardian angel, who acted
towards her as her own special superior, and
sometimes when she was worn out with excessive
watching, would bid her go to rest ; and then
when she was a little refreshed, would arouse her
and make her return to the Church.
On one occasion, when he urged her on, and
gave her special strength, her soul so clave
to the dust of the Church, that from the feast of
St. Martin to Lent, she would suffer nothing, not
so much as a blado of grass, so to speak, be
tween herself and the bare floor, whether she
was sitting or lying down. When she slept she
had nothing to rest her head upon but the
ground, or, at most, the wooden platform of the
altar. And this was in a winter when the cold
was so severe, that even while the priest was
celebrating, the wine in the sacred chalice was,
as I well remember, visibly and suddenly turned
into ice. She, however, neither felt the cold, nor
LIFE OF THE E. MARY OF OIGNIES. 357
did her head suffer any pain, since the holy angel
lovingly supported it. Woe to you who sleep,
and are wanton in your soft beds and couches of
ivory ; who are given up to softness and luxury,
dead and buried in pleasures ; who spend you?
days in sensual enjoyments. In a moment you
shall descend to the depths of hell, where worms
shall be under you, and worms shall cover you.
Behold the handmaid of Christ ; because she
has served her Lord devotedly, the earth serves
her, so that she is neither bruised by the rough
ness of the ground, nor pinched by the cold of
winter. The holy angels wait on her to keep
her from all harm. But against you, ye sense
less ones, the very earth shall fight in her
Lord s behalf, and the creation shall be armed
against the enemies of its Creator, and in obe
dience to His will shall be kindled against you
for your torment.
OF HER MANNER OF DRESS.
She who was clothed with the fleece of the Im
maculate Lamb, who was adorned interiorly with
the nuptial garment, and had put on Christ
within her heart, cared little for external orna
ment. In her dress, however, she kept the mean,
since she neither liked an affectation of negli
gence or slovenliness in dress, nor, on the other
hand, any refinement of neatness and elegance.
358 LIFE OF THE B. MARY OF OIGXIES.
Ornament and want of cleanliness she alike
avoided, since the one savours of luxurious re
finement, and the other of vain-glory. Yet she
did not forget that the Blessed John Baptist
was commended by our Lord for his coarse and
rough clothing, and that He, the Truth itself,
has said : " They that wear soft clothing are in
the houses of kings." Accordingly, instead of
linen, she wore a coarse hair-cloth next her
skin, such as is commonly called estamine. She
had a tunic of white wool, with a plain cloak of
the same colour, without any ornament of fur, or
any padding ; imitating in this, the simplicity of
our first parents, whose nakedness God clothed
after their fall, not with precious garments arti
ficially coloured or ornamented, but with plain
coats of skins. Contented with this simple dress,
she felt no external cold, because her burning
heart supplied heat from within. In the depth of
winter she needed no material fire to keep off the
cold, but even when the frost was so severe as to
turn all the water into ice, she, wonderful to say,
burned so in spirit that her body partook of the
warmth of her soul, especially in time of prayer :
so that sometimes she even perspired, and her
clothes were scented with a sweet aromatic
fragrance. Oftentimes also the smell of her
clothes was like the smell of incense, while
prayers were ascending from the thurible of her
heart. What say you to this, ye women of vain
and luxurious dress ; you who dress up those
corpses of yours with a great variety of orna
ments, and with long and haughty trains, and
LIFE OF THE B. MARY OF OIGNIE3, 359
who, while you show yourselves to be of degen
erate and grovelling souls, are adorned on the
outside like a heathen temple? Your garments
shall be eaten by moths, and shall stink ; while
the garments of this holy woman shall send forth
a fragrant smell, and shall be kept as relics.
These garments are precious, indeed, and thin
as they were, were penetrated by no cold, but
only became sanctified through the cold, and
through their sanctification were preserved after
her death, and are revered by the piety of the
faithful.
OF HER MANUAL LABOUR.
This holy woman, moreover, did not forget that
the Almighty had enjoined upon our first parents,
and through them upon us, their children, a
penance for their sin, saying, " In the sweat of
thy brow shalt thou eat thy bread." Accord
ingly, she laboured with her hands as much as
she could, that she might afflict her body with
penance, that she might relieve the wants of her
poor neighbours, and that, having left all to follow
Christ, she might have wherewith to supply her
self with food and clothing. And in this labour
God had given her such strength, that she out
stripped all her companions, and was able to
support another as well as herself, while she
diligently observed that precept of the apostle,
where he says ; He that laboureth not, neither
360 LIFE OF THE B. MARY OF OIGNIES.
let him eat. Nor did she find the exercise of
manual labour anything but most sweet, consi
dering how the only-begotten Son of the Most
High, He who opens His hand and fills every
creature with blessing, was nourished and sup
ported in poverty by the labour of St. Joseph,
and of His Mother, the Blessed Virgin. In quiet
then and in silence, according to the Apostolic
command, she laboured with her hands and ate
her bread ; for her strength was in silence and in,
hope. So great, indeed, was her love of quiet
and silence, and her dislike of noise and tumult,
that sometimes she would observe silence from the
feast of the Holy Cross to Easter Day, hardly
uttering a word. And this silence of hers was
so acceptable to the Lord, that it was revealed
by the Holy Spirit, that it was for this, above
all, that she was permitted to fly straight to hea
ven without any Purgatory. Thus it appears how
great a fault talkativeness is, since silence is so
pleasing to God, for indeed a man of many words
shall not be directed in the land of the living.
After a long time, however, when she had gone
on multiplying by skilful traffic the talent com
mitted to her, and ascending day by day on
Jacob s ladder from one perfection to another,
and so had at length reached a lofty height, and
having gained the summit, had left, as it were,
all sensible things beneath her feet; it hap
pened that as her spirit mounted on high, all
feelings of sense were so completely swallowed up
in her, that now she could only labour for that
food which perishes not, for Christ possessed her
LIFE OF THE B. MARY OF OIGNIES. 361
wholly, and took up all her time. Thus she
was as one who had gained a discharge through
length of service. Though she was now freed
from manual labour, yet for the future she only
had leisure to attend to the things of the Lord ;
Christ having granted this liberty to His beloved
handmaid.
OF HER EXTERIOR MODESTY AND SWEETNESS OF
CONVERSATION,
Mary s interior peace of mind "was shown by
the gentleness of her exterior movements and
gestures, and the serenity of her countenance
betrayed the inward joy of her heart. Yet
she tempered and restrained the cheerfulness of
her heart with wonderful gravity, and in some
measure concealed her mirthful feelings in the
modest simplicity of her face. And as the Apos
tle directed that women should pray with their
head covered, she made it a constant practice to
wear a white veil, which covered her head, and
hung down before her eyes. She walked slowly
and deliberately, with her head humbly bent
down, and her eyes looking on the ground. Yet
the grace of the Holy Spirit so overflowed in her
countenance from the plenitude of her heart, that
many were spiritually refreshed, and moved to
tears of devotion from merely beholding her. In
her countenance, as in a book, they read the
362 LIFE OP THE B. MARY OF OIGNIES.
grace and unction of the Holy Spirit, and felt
virtue proceed from it. It happened one day,
that a persoii of the name of Guido, one of a
very benevolent disposition, and a great friend
and lover of religious, who was formerly Cantor of
the Church of Camera, turned out of his way in
order to see her. One of his companions who had
not, perchance, experienced the benefits which
arise to pious persons from friendship and familiar
intercourse with the good, laughed at the pious
labour of the good man, and said to him : * In
Heaven s name, Mr. Cantor, what are you going
for? Why do you leave the road in this way for
nothing ? Are you going to imitate boys, and
run after insects and butterflies ?" He, however,
being of a meek and patient disposition, did not
give up his design because he was so spoken to,
but devoutly visited the handmaid of Christ, from
whose presence he had, on a former occasion, re
ceived no little consolation. In the meantime, his
friend, like one who belonged to the world, making
little account of such discourses, was employed in
talking on various idle topics in another place. At
last, tired with waiting, he came to the Cantor,
that he might urge him to make haste. Directly,
however, he turned his eyes towards the counte
nance of the saint, his heart was suddenly and
wonderfully changed, and he broke out into such
torrents of tears, that it was some time before he
could move from the place where he was, and
from her presence. Then the Cantor, though his
modesty would otherwise have made him keep in
the background, when he saw how things had
LIFE OF THE B. MARY OF OIGNIES. 363
turned out, was full of joy, and, laughing in his
turn, said goodnaturedly to his friend, "Come,
let us be going ; what do we stay here for ? Per
haps you wish to chase the butterflies." The other,
however, with many sighs and tears, could only
with great difficulty be persuaded to come away.
He humbly, however, asked pardon for what he
had said, and confessed that he did not know what
he was saying. "But now," he added, "I have
myself experienced the power and grace of God
in this holy woman."
It happened, however, to the saint that at length
her poor weak frame could no longer bear the
fervour of her soul, and she fell into a deplorable
state of health. The benignant Father of all so
chastened the daughter whom He loved with the
scourge of discipline, that she suffered most severe
torments in different parts of her body. Indeed,
the agony she was in made her whirl her arms
round and round in the air, and beat her breast
with her hands. When, however, the force of
the disease abated a little, returning to herself,
she would with so much joy give thanks to God,
who scourges every son whom He receives, that
in her was fulfilled the saying of the Apostle,
" When I am weak, then am I most strong." As
soon, however, as our Lord had tried His elect
with this infirmity, as the gold is tried in the fire,
at length being perfectly purified and cleansed from
all dross, she obtained from the Lord such strength
for fasting, watching, and other spiritual exercises,
that but few strong men could have endured the
third part of what she went through. Yet some-
364: LIFE OF THE B. MARY OF OIGXIES.
times when any one of her companions was suffer
ing from any complaint, or was giving way under
the force of any temptation, she, as being weak
with the weak, endured through her sympathy
with those who were offended, exceeding pain. At
such times it was that she felt the attacks before
mentioned with renewed violence in some one or
other of her limbs. Upon this, she would send
immediately for a priest, who would work a new
kind of miracle by making the sign of the cross
with his finger on the part affected, and the
disease, as if fearing the virtue of the holy
Cross, would immediately fly to another part of
her body. The sign of the cross however having
been made again and again, the wandering dis
ease could at length endure its weight no
longer, but was at last hunted out in this new
and unheard-of way, and departed altogether
from the body of the handmaid of our cruci
fied Lord. Like God s people of old, when she
was afflicted with the bite of the old serpent, she
looked with the eye of faith upon the brazen
serpent, and received relief. Whereupon she
returned thanks to God, and to His Holy Cross.
But it was not only from the sight of her coun
tenance that many received the grace of devotion,
but in her conversation she poured forth such
sweetness, that those who heard her experienced
it not only spiritually in their heart, but even
sensibly, like the taste of honey in their mouths.
Those who are hard of heart and slow to believe,
will doubtless carp and murmur at such things ;
but they who have themselves tasted such divine
LIFE OF THE B. MARY OF 01GNIES. 365
consolations will readily assent to them. " Thy
lips, my beloved, are like a dropping honey
comb, milk and honey are under thy tongue."
And so it happened, that when a certain person of
great estimation, though he was little in his own
sight, was talking to her one day, having out of
his deep humility and ardent charity come from a
very great distance for that purpose, he received
such comfort and delight from seeing her, and so
much sweetness from her conversation, that no
flavour of material food could drive that honied
taste out of his mouth for the whole of the day.
The name of this holy person I designedly
omit, because it would give him great pain to
hear anything said in his own praise, and would
be like trying gold in the furnace, to subject him to
the torment of being praised and spoken well of.
From this interview, however, it came to pass
that the Comforter of afflicted souls consoled the
bitterness of His exiled servant, since it was on
His account that he was in exile. Why should
your modesty be offended ? Why should you be
angry with me ? I have not named you, I have
only spoken of exile. Are there not many in
exile as well as you? And many bishops of
Toulouse before you, and may there not be many
after you ? Should the praises of the handmaid
of Christ pass unnoticed for your modesty?
What is it to you ? What have you that you have
not received ? It is not your glory, but Christ s.
Neither is he that planteth anything, nor he that
watereth, but God, that giveth the increase. Do
not, then, complain, since I have spoken not of
366 LIFE OF THE B. MARY OF OIGNIES.
your glory but of God s. It was God who gave, it
was you who received, and yet it was no less the
handmaid of Christ, by whose merits God re
lieved the trials and the weight of your exile.
But now it is time to bring to a close this First
Book, in which I have described what had refe
rence to the saint s outward life, and use of
sensible things. Here, then, as having finished
half our spiritual repast, let us rest for a few
moments before passing to the more exquisite
and refined food of her interior life.
BOOK II.
LIFE OF THE B. MAIIY OF OIGNIES. 369
BOOK II.
CHAPTER I.
l
OF MARY S FEAR OF GOD AND LOVE OF POVERTY.
NEXT, then, let us subjoin an account of how
great was the glory of the King s daughter within,
and with how great a variety of virtues and graces
her soul was ornamented by the Father. Many
daughters, indeed, have collected heavenly riches
of this kind, even in our day, but she, as we be
lieve, has surpassed them all. The garment of
many colours which her Father gave to her was
more glorious than that which the patriarch gave"
to his son, since it was wrought from top to bottom
with every kind of virtue, arid ornamented with
every choice flower out of the garden of the Lord.
Since, however, it would be impossible to recount
all the stars of this splendid firmament, and all
the flowers of this garden of Eden ; to speak, in
short, of all the virtues separately which she pos
sessed, we will refer to the sources from which, as
from a well-spring, all these were drawn, namely
to the seven-fold gifts of the Holy Spirit. For
the Lord replenished her with the spirit of
wisdom and of understanding, the spirit of coun
sel and of fortitude, the spirit of knowledge and
of godliness, and the spirit of the fear of the
Lord. The spirit of wisdom made her abound
24 VOL. ii.
370 LIFE OF THE B. MARY OF OIGNIES.
with sweetnesses and burn with charity ; the
spirit of understanding gave her the contem
plation of the things of God ; the spirit of
counsel made her prudent ; the spirit of fortitude
made her patient and long-suffering. The spirit
of knowledge rendered her discreet ; the spirit of
godliness made her abounding in compassion and
mercy ; while, lastly, the spirit of the fear of
the Lord made the King s daughter cautious and
humble.
First, then, let us consider her spirit of fear ;
for the fear of the Lord is not only the beginning
of wisdom, but the keeper and guardian of all
good things. And, although the perfect charity
which the daughter of this great King possessed
drove out all fear, that is to say, all painful and
nnxious fear, yet the very abundance of her cha
rity gave her, on the other hand, a reverent and
cautious fear. And this caution she observed so
carefully, that not only in what she did, but in
what she said also and thought, she did not
neglect the least particular. She had often in
her mind what is said in Scripture : He that
neglecteth small things shall fall by little and
little. She feared for everything that she did,
keeping God always before her, and turning her
thoughts to Him in all her ways, lest in anything
she should displease Him. For she knew that
though a man should avoid great dangers, yet that
he may be overwhelmed with sand ; and that as
Absalom perished by hanging from the hairs of
his head, so a multitude of wilful venial faults,
which are despised and neglected, will lead to eter-
LIFE OF THE B. MARY OF OIGNIES. 371
nal ruin. Chaste fear was, then, as a girdle round
her loins, restraining evil thoughts. It was in her
mouth as a bit to curb her tongue. In her deeds it
acted as a goad to prevent her giving way to sloth-
fulness. In all it was a rule to moderate her, and
prevent excess. This fear of God was like a broom
which purged her heart from duplicity, her mouth
from what was false or idle, and her deeds from
all vain glory. She herself was as a fenced garden,
a sealed fountain, and received nothing into her
heart easily, but Christ, and what belonged to
Him. Christ was the meditation of her heart,
the theme of her words, and the pattern of her
actions. Not once do I remember to have heard
any worldly discourse proceed out of her mouth.
Hardly would she utter one sentence but she
would bring in mention of her Lord, as it were,
to season it. Indeed, the holy fear of God had
so taken possession of her mind that when she
was at Willambrock, near Niveile, she had for
her only food herbs which are not cultivated, but
grow of their own accord, and which she had
gathered for her use. For she feared lest she
should eat of alms, such as those which usurers
and extortioners provide for the hospitals of the
leprous. Indeed, she made it a practice not
only to refrain from all forbidden things, but to
restrain herself even in the use of those which are
allowed, lest by the use of too much liberty, she
might in any way be led into what was wrong.
From this spirit of fear she also conceived a
great love of poverty, so that she would scarcely
retain the necessaries of life. Once, indeed, she
372 LIFE OF THE B. MARY OF OIGNIE3.
was going to set out for a foreign country, where
being unknown, she might beg from door to door,
and follow her Lord in nakedness and contempt ;
that she might be like Joseph, in quitting the
cloak of all temporal things, or like the Sama
ritan woman, who left her water-pot, or St.
John, who left his linen garment. Often did she
meditate on tho poverty of Christ, who was born
in a stable, because there was no room in the
inn, who had not a place to rest His head, who
had not means to pay the tribute, and who
chose to live on alms, and to be dependent on
the hospitality of others. And at times she was
so inflamed with the desire of poverty, that she
provided herself with a bag in which to put the
aims which she received, a small bowl to drink
out of, or to put food in, when she had any
given her, and clothed in old and tattered gar
ments, she could scarcely be kept from her pur
pose by the prayers and entreaties of her friends.
For when this poor handmaid of Christ had bid
farewell to her friends and companions, and was
just going to set out with her scrip and wooden
bowl, and in the dress I have described, there
arose such a weeping and wailing of her friends,
who loved her in Christ, that she, abounding
as she did in the bowels of compassion, could
not resist it. Being, then, in a strait between
two things, as she had so strong a desire to escape
and follow Christ, begging her bread like Him,
she jet determined to remain for the sake of her
brothers and sisters in Christ, to whom her
absence would be intolerable. What she could,
LIFE OP THE B. MART OF OIGNIES. 373
however, she failed not to do. She remained,
but with such a love of poverty, that sometimes
she would divide the very napkin off which she
took her meals, and retaining half, give the rest
to some poor person.
Woe, then, to you who join house to house, and
add field to field, till there is no place left ; who
cannot be filled with money, nor can receive the
benefit of it, who lay up for yourselves treasures
upon the earth, where the rust and moth con
sume, and where thieves break through and steal,
always heaping together, yet ever wasting away
in want ! What did this poor handmaid of
Christ ever stand in need of, who, though she
fled from riches, yet had always wherewith to
bestow on others ? She always loved poverty,
and Christ always supplied her necessities so
much the more abundantly. Nor did sho only
despise riches through the spirit of fear, but
she had so much of the spirit of poverty in
her, that she was ever little in her own eyes.
So great was her humility, that she accounted
herself as nothing, and having done all things
well, she not only acknowledged with her mouth
that she was an unprofitable servant, but what
is more, she felt it in her heart. She esteem
ed herself inferior to all, and never presumed
on herself, but looked up to all as her supe
riors. When God granted her any favour, she
referred it to the merits of others ; nor did
she ever seek her own glory, but referred every
thing to Him from whom all good things proceed.
She judged herself most unworthy of the benefits
374 LIFE OF THE B. MARY OF OIGNIES.
conferred on her, and never despised any one else
but herself, however weak or sinful he might be.
She made no account of being despised by others,
of evil report or good report, but felt herself
secure in being girt about with truth. As she
was in the sunshine, so was she when under a
cloud ; she was neither depressed by dispraise,
nor yet elevated by her own commendation.
Moreover, out of her superabundant humility,
she always desired, where it was possible, to be
concealed and in obscurity ; accordingly, when
her heart so overflowed with joy and with a super
abundant gift of grace, that she could not restrain
herself, she would betake herself to the neigh
bouring woods and groves, that there avoiding
human observation, she might preserve her secret
in the ark of a pure conscience. Sometimes,
however, when she was driven to it by the
entreaties of her companions, or sent specially by
God to any one, or moved by compassion to con
sole the pusillanimous, she would mention with
great humility and modesty some of the many
things she experienced. How often did she say
to her friends, " Why do you ask me ? I am not
worthy to feel such things as you ask rne about."
Often did she answer to the Lord as if com
plaining, " Lord, what are these things to me ?
Send, Lord, whom thou wilt send, I am not
worthy to go nor to declare thy counsels to
others." Yet the Holy Spirit so drove her on,
that she could not help doing good to her neigh
bour sometimes, by communicating His inspi
rations. From how many families did she not
LIFE OF THE B. MARY OF 01GNIE3. 375
in this way ward off clanger ? How often did
she not discover the hidden snares of evil spirits,
which were laid against her companions ? How
often did she strengthen the weak-hearted and
wavering in faith by miraculous revelations ?
How often, again, did she admonish persons not
to carry into execution projects which as yet
they had but conceived in their minds, or relieve
those who were on the brink of ruin and almost
desperate, by the light of divine revelations ?
Why do you blush so timidly, and hoard up
in so miserly a way the spiritual goods which
you possess, and which others are in need of,
most blessed saint ? Why through the excess
of humility do you withdraw yourself from edi
fying your neighbour ? Was it for your sake,
who were already united, as it were, inseparably
to God, and needed not the help of such reve
lations, that He vouchsafed such groat and fre
quent ones to you ? Was it not rather for their
benefit who trusted in you and required your
support ? Alas ! how many things have you kept
secret by which the weak might have been
strengthened, and the slothful awakened, and the
unlearned enlightened, and the wonderful works
of the Lord in His saints have been shewn forth !
Why, then, dost thou hide thy talent ? Why dost
thou not show forth Christ to the world ? He would
not be less present in you, even though others
should share Him with you. Did it not sometimes
happen, when the Lord brought you into his wine-
cellar, and you were inebriated with His love,
that you exclaimed, " Lord, why dost Thou hide
376 LIFE OF THE B. MARY OF OIGNIES.
Thyself? Why dost Thou not show Thyself as
Thou art ? For in truth if the world knew Thee,
for the time to come it would not commit sin,
but would run straightway after the odour of Thy
sweet ointment." But blessed be God, who by
this liberality to us rendered your parsimony of
no avail, and revealed your hiding-place, whether
you were willing or not. For when the new wine
of fervour, which inflamed your spirit, was seek
ing to escape, and the intolerable fire which
burned within your soul, required some relief,
then at last the truth was extorted from your
pure heart, inebriated with the wine of hea
venly love. Then it was that you uttered from
your abundance things wonderful and unheard of,
and turned, as it were, from a disciple to be the
mistress. You read to us out of the Book of
Life many beautiful lessons, if only we had the
strength to receive them. And when at last, like
a mighty man overcome with wine, you had
slept and awakened, and come to yourself, you
either kept silence, having no remembrance of
what you had said ; or if by chance you called
anything to mind, you were overcome by
modesty and confusion, and declared yourself a
talkative and silly person, and wondering at
what had happened, you asked pardon of God
for what you had done.
Once we asked whether she never felt any the
least risings of vain glory at the praises of men
and divine revelations, which were heaped upon her
iii such abundance. " In comparison," she said,
" of the true glory which I desire, all human boast-
LIFE OF THE B. MARY OF OIGXIES. 377
ing is as nothing." And, indeed, she herself was
so grounded in truth, so firmly and immovably
fixed on her Lord, and so replenished with all
true goods, and spiritual delights, that she was
as one who, being surrounded with all kinds of
dainty and luxurious dishes, has one ill-seasoned
and tasteless one presented to him, which he
at once rejects without wishing to taste it. Thus
it was with her. All worldly glory, and empty
praise of men. she not only gave no place to,
but through the sweetness of the good things of
eternity, even rejected it with loathing. For
as Christ cannot be sweet to his taste to whom
the world is sweet, so the sweetness of Christ
had so taken up her whole heart and soul,
that now she could relish nothing else.
CHAPTER II.
OF HER PIETY AND ZEAL IS WORKS OF MERCY.
NOR did Mary only guard against all appearance
of evil through the spirit of fear which she pos
sessed in so eminent a degree, but the spirit of
piety made her also ready and eager for every good
work. Bodily exercises she considered as of little
worth in comparison of piety, which, according to
the words of the apostle, is profitable for all things,
having the promise of the present life and of that
which is to come. She kept the fire of charity
continually burning in the lamp of her heart,
replenishing it with the oil of compassion, lest per-
ehance she should be found like one of the foolish
378 LIFE OF THE B. MARY OF OIGNIES.
virgins, without any oil in her vessel, and so should
be rejected from the joyful marriage-feast of hea
ven. She sought, therefore, eagerly and to the
utmost of her power to perform out of the fulness
of her heart every kind of charitable work. Above
all, however, it was her custom to attend the sick,
and to be present at the last moments of the dying
and the burial of the dead ; and on these occasions
she most frequently participated in heavenly myste
ries which God revealed to her. On a certain
day a sister of the Friars of Oignies was in the
agonies of death ; she, while in her cell, perceived
in spirit a multitude of howling demons round the
bed of the sick person, just at the moment that a
commendation was being made of her departing
soul. Immediately, as if she had entirely forgot
her usual sober and modest demeanour, she ran to
the bedside of the sick person, and opposing her
self to the foul spirits, she not only wrestled with
them in prayer, but drove them away with her
cloak as she would have done flies. The impious
spirits, however, resisted vigorously, and attempted
to claim and take possession of the soul of the
sister as their own. Upon which she could restrain
herself no longer, but called upon Christ our Lord,
beseeching Him incessantly by the precious blood
which He poured forth for the salvation of souls,
and by His death upon the cross. But when the
howling demons, intent on devouring their prey,
attacked that soul with many false accusations,
she becoming bold and confident in the strength
of the Holy Spirit (for where the spirit of God
is there is liberty), answered, " Lord, I stand
LIFE OF THE B. MARY OF OIGSIES. 379
responsible for this soul ; for though she has
committed sins, yet she has confessed them.
And if anything through negligence or ignorance
still has place within her, although she has now
no longer power to confess it in words, yet Thou
hast still left her time for contrition." In the mean
time the brethren who were witnesses of her words
and gestures against the evil spirits, continued to
make most earnest prayers for the soul of their
sister, so that at length the devils were confounded
and overcome, and the holy angels came to the
assistance of the sick person. Whereupon the
saint returned thanks to God, and coming to
herself again she picked up her cloak, which she
had cast from her in the heat of the conflict ; and
returning hastily and modestly to her cell, she
shut herself up in retirement.
No long time after, on the feast of the blessed
apostles Peter and Paul, as she was praying for
the soul of her for whom she had made herself
responsible, and was anxiously desirous to ascer^
tain her state, the blessed Peter was pleased to let
her see in vision the soul she was praying for
violently tormented in. the fire of purgatory.
Moreover, the holy apostle revealed to her both
the nature of her pains and the causes of them.
She was tormented with fire because she had loved
the world and its pleasures too ardently. Some
times she suffered extreme cold as a punishment
for being slothful in all good works, and more
especially because she had been negligent in
correcting her sons and the other members of her
family. For being somewhat given to drink during
380 LIFE OP THE B. MARY OF OI6NIES.
her lifetime, she suffered the torment of excessive
thirst, and for indulging in vain and superfluous
dress, she endured the greatest inconvenience from
want of clothing. Then the pious handmaid of
Christ, who was all pity and compassion, and espe
cially for those who were suffering in purgatory,
made many and earnest supplications for her, and
not content with these, obtained many masses and
prayers to be said for her by others.
On another occasion, when a certain religious,
who had long served God in holy widowhood, and
had brought up her daughters in holy virginity, as
cl aste spouses of the heavenly Bridegroom, was in
the last agonies of death, at Willambrock, near
Nivelle, Mary saw the Blessed Virgin assisting the
holy widow, and fanning her as it were, to cool the
burning heat with which she was tormented. And
when, at last, her soul was ready to depart out of
her body, a crowd of malignant spirits lay in wait
for her, and no prayers, however earnest, could
move them, until he who has the keys of the king
dom of heaven drove them away with the standard
of the cross. After the decease of this holy widow
the handmaid of Christ saw the Blessed Virgin,
accompanied by a great number of heavenly virgins
who were singing and praising God near the body,
divided into two bands. And when the priest came
to fulfil the last rites of the church over the body
in the usual way, the great High Priest, together
with a multitude of saints, seemed, as she thought,
to fill up the spaces of the office for the dead with
the proper answers. It was as if the Church
triumphant made the responses to the Church
LIFE OF THE B. MARY OF OIGKIES. 381
militant. Lastly, when her body was committed
to the earth, the saint saw her soul, which had
not in this world been fully purified, complete
what she had to suffer in purgatory. For her
husband had been a merchant, and had, after
the custom of such people, obtained some gain in
a fraudulent way. Moreover, she had enter
tained in her house some of the family of the
Duke of Louvain, who spent in her house a good
deal of money which they had acquired unjustly;
and as she had not fully made restitution for
this, she said that on this account she was still
detained in purgatory. As soon, however, as this
became known to her daughter Margaret, of
Willambrock, who was a most holy virgin, both
she and her sisters obtained many prayers to be
said in behalf of her mother, and made restitu
tion to the utmost of their power. And so it was
that not long after, the soul of this widow ap
peared to the handmaid of Christ, more clear
than glass, whiter than snow, and more resplend
ent than the sun. For now she was at last
ascending to the eternal marriage feast of the
Lamb, and as she went she returned thanks for
her blessed release, and holding in her hand, as it
appeared, the Book of Life, she reigned the
scholar of her Divine Master.
When, again, a certain holy and blessed old
man, John of Dinant, surnamed the Gardener, who
had persevered in virginal innocence from his
childhood, and who, for Christ s sake, had left all,
and by his own example, as well as by his holy
counsel, had brought many souls to God ; when
382 LIFE OF THE B. MARY OF OIGNIES.
he, I say, was approaching his end, the saint was
there and rendered her assistance. While she
was there she saw a great multitude of angels
assisting the old man, and rejoicing. And she
also perceived a wonderfully sweet odour, so
that through the excess of her joy she could not
contain herself. For, indeed, she loved him ex
ceedingly, and looked upon him as her father. On
this occasion, then, it was revealed to her by the
Holy Spirit, that since this old man had done so
much penance while yet in the flesh, and had
patiently sustained so many persecutions and
reproaches for Christ s sake, had lived so holily
and carefully, and moreover had gained so many
souls to Christ, that he was freed from all the pain
of purgatory, and would fly straight to the pre
sence of his Lord. Ever after this, as often as she
passed by his tomb, which is not far from Oignies,
she made a lowly reverence to it. And when, in
course of time, her own soul was in its last ex
tremity, the spirit of the holy old man, with a
certain friend of his, also departed this life, namely,
brother Richard of Manechan-capella, was sent by
God to visit and console her. But, above all,
throughout her life the handmaid of Christ was
full of compassion and pity for the sick and infirm,
and not unfrequently passed sleepless nights on
their account. At another time, the Mother of
the Brethren of Oignies was labouring under a very
severe and protracted illness. Mary went occa
sionally to see her, and to console and assist her.
She was an old woman of nearly a hundred years,
and inasmuch as she was near death, her breath
LIFE OF THE B. MARY OF OIGXIES. 383
was very corrupt. During one night, it was so
bad that the saint could hardly bear it, and not at
all without great pain. Yet doing violence to her
self, she remained assisting her, And when, at
length, she could do so no longer, and was near
fainting, the Lord regarded the humility of
his handmaid, and sent her a strong taste, as it
were, of some precious aromatic wine, and a sweet
smell, as it were, of burning incense, which lasted
for about three days. And so strong was it that
no taste of any food could drive away this aromatic
scent and flavour.
Nor was it consolatiou only, and patience which
the Lord granted to the sick, by her presence ; but
often he was pleased to restore many to health by
the efficacy of her merits. Some children were
brought to her who had been ruptured, but no
sooner did she lay her hands on them, than they
were healed. Near Oignies there was a boy who
suffered from a dangerous complaint, for he had a
continual flow of blood from his head through his
ear, and no human art or medicine was of any
avail to cure him, until by the medicine of her
prayers, and the imposition of her hands, he was
restored to perfect health. The boy s mother
brought him to the church, and returned thanks
to God and to His handmaid, for the cure. A
certain woman, too, who laboured under a very
dangerous disease, namely, an imposthume in
the throat, was restored to health by her
touch. Again, a cleric of the name of Lambert,
who lay sick at Oignies, was cured of the same
disease by her touch. A priest of Nivelle, named
384 LIFE OF THE B. MARY OF OIGNIES.
Guerricus, told me that when he was suffering
from a very dangerous illness, and all the physi
cians despaired of his recovery, and thought that
he was past hope, he came to the saint, and ob
tained, with many prayers, that she should lay
her hands on him. The same night it seemed to
him that, as he slept, the Blessed Virgin came to
him, and after this he was restored to health.
Another priest also, a most humble and devout
man, and her spiritual father, one Master Guido, of
Nivelle, was perfectly cured of a dangerous swel
ling he had in his throat, as soon as the hand
maid of Christ had touched him with her hand.
And another person, whose infirmity was con
sidered quite a hopeless one, and who had in vain
been attended by a number of physicians, and
now had nothing to look for but death, by just
touching the hair of her head was made quite well.
But why should I spend my time over these
trifling matters, when there are so many great
and wonderful ones yet untold ? For though it
is a pious and charitable work to relieve bodily
sickness, yet it is incomparably greater to spend
time and labour on the cure of souls ; nor is
there any sacrifice more well- pleasing to God
than a zeal for saving souls. Mary, then, was
always cheerful and in good spirits, except when
the danger or fall of her neighbour, darkened
and clouded her mind. In this case alone, (may
she forgive me for saying so), she passed the
bounds of moderation ; she mourned in the
greatest anxiety, she was then in pain and deso
lation, she would not take food, she drove sleep
LIFE OF THE B. MARY OF OIGNIES. 385
from her eyes, and sometimes she cried out like
one in the pains of labour. With what grief
then was she not wounded, when the evil spirits,
howling and gnashing their teeth, came down in
a body on a congregation of holy virgins, in a
little village called Manni, where they served
God devoutly. And when, at last, as if having
gained their object, she saw the impious and
malicious demons begin to dance with joy at their
success in the expulsion of these holy women,
she cried out and lamented piteously, and could
hardly bear the sorrow which she endured.
Another day she saw a great army of wicked
spirits, returning with a great deal of noise and
pomp from the destruction and sack of the city of
Liege, and glutted as it were with blood. And
not satisfied with this they were threatening yet
farther mischief. Not long after, accordingly,
news came to Oignies, that the city of Liege
was destroyed ; that the churches had been
despoiled, the women violated and the men slain ;
nay, that the enemy had carried off all the goods
of the city. There was then at Oignies a holy
man of very edifying conversation, who was held
in very high estimation even by bad men. In
deed, Master John of Nivelle, for such was his
name, was a light of the whole Church, both as
a Doctor and Spiritual Father. He, when he
heard these miserable reports, was overwhelmed
with grief and astonishment, most especially on
account of the holy virgins whom he himself
had gained to the Lord by his preaching and
example. And in his paternal solicitude he
25 VOL. ii.
386 LIFE OF THE B, MARY OF OIGNIES.
feared lest, as some untruly reported, any of
these had been violated. For the loss of the
temporal goods he cared little, since these he
counted but as chaff and dung ; but the destruc
tion of the churches, and the loss of souls, this
holy man, who was adorned with most special
graces and virtues, grieved for inconsolably. As
a father he grieved for those whom he considered
his sons ; as a patron he bewailed the destruc
tion of the churches ; and as a friend of the
Bridegroom, he lamented for these virgins whom
lie had betrothed to be presented as chaste
spouses to Christ. The handmaid of Christ, how
ever, when she was told these rumours, was little
disturbed by them, so that those who knew how
much she loved the chaste virgins of Liege,
marvelled not a little. For, indeed, she had been
prepared and guarded beforehand by our Lord, as
He, like a tender Father, knew, that unless she
was forewarned, she would be overwhelmed with
excessive grief. And when the friars of Oignies,
like most clerics, were in great fear and anxiety,
because it was said that the enemy was coming
into those parts ; she alone out of all remained
undisturbed, the holy angels consoling her in
teriorly, and men of good will bringing words of
peace to her on earth. About the religious house
at Oignies she felt great peace and calm, being
convinced in spirit, both of the security of her
own friends, and of the inviolate purity of the
holy virgins. Yet she felt as if the earth trem
bled, and complained that it was sustaining men,
LIFE OP THE B. MARY OF OIGNIES. 387
who, by such exceeding wickedness, were putting
themselves in opposition to their Maker.
It happened at a certain time, that a soldier,
of the name of Ywanus, of Zoania, a man of noble
birth and great valour, but given up to the vani
ties of the world, was moved by the grace of God,
and, being assisted by the prayers and counsel of
the saint, left the world and was converted to
God. Thereupon, the wicked spirit, full of fury
and confusion, appeared to her in the shape of a
monstrous dog, and with threatening gestures,
said to her : " You impudent and hateful one,
it is through you that I have received so great
a loss. It is you who have deprived me of
one of my special adherents." Afterwards, when
this soldier had been persevering for some time
in his good purpose, it happened that he was
dining one day with an old host of his, who was
also his creditor. This person was a rich citizen
of Nivelle, who had often entertained him when
he was as yet in the world, and in whose house he
had lived very freely and self-indulgently, and
like most soldiers, spent a great deal of money in,
this way. And being under obligation to him on
account of the debts he still owed him, he could
not altogether avoid him. As then this friend of
his was putting all sorts of luxurious dishes before
him, and they were feasting with great splendour ;
the wicked spirit judging this to be a fit time for
temptation, brought every means of attack against
the citadel, if by any chance he might prevail. He
craftily reminded him of the onions and flesh-pots
of Egypt, bringing before him all the glory and
388 LIFE OP THE B. MARY OF OIGNIES.
pleasure which he had had in the world. He
was already beginning to waver in his mind, and
satan was sifting him as wheat, when the mer
ciful Lover of souls, who suffers no one to be
tempted above that which he is able, who extin
guishes not the smoking flax, nor bruises the
broken reed, made known in spirit to His hand
maid, how that soldier was wavering in his weak
ness, because he had not avoided the company
of worldlings. Accordingly, as he was still sitting
at the table, and deliberating in himself with
an uncertain mind, a messenger from the saint
came suddenly, and waiting at the door, took
an opportunity to speak to him privately, telling
him that his mistress desired to speak to him
directly. When he had come to the place where
that precious pearl of Christ was waiting outside
the town of Nivelle, he found her pining and
languishing through grief and anxiety of heart,
and watering the feet of her crucifix, which she
was embracing, with a flood of tears. Wonder
ing at what he saw, and covered with con
fusion, he asked why she was lamenting and
grieving in that way. " With great reason do I
mourn and lament," she replied, "and that too
on your account. I am disturbed on account of
your unhappy condition, who, having begun in
the spirit, are ending with the flesh, and miser
ably suffering yourself to be consumed by its
desires. You have put your hand to the plough,
and are now looking back like Lot s wife, unmind
ful of, and ungrateful for His kindness and supera
bundant mercy, who, when others are perishing in
LIFE OF THE B. MARY OF OIGNIES. 389
the flames of this world, has delivered you out of
them." Upon this, struck with compunction at the
wonderful revelation, and returning to himself, he
exclaimed, " Pardon me, my holy mother, and
pray for me, miserable sinner that I am, and I
promise to God and to you that for the time to
come I will remain stedfast in His service, who
has recalled me so wonderfully by your means."
Since, however, the world had still some hold on
him, because he was mixed up in so much worldly
business, he was compelled to attend frequently on
the courts of noblemen, where his former compan
ions and relations and friends, looking upon him
as one. who was dead, pointed at him with their
finger as something strange and curious, some
deriding him, some soothing him with soft
speeches, while others endeavoured to break his
spirit, or to enrage him by reproaches or injuries.
Some again of these satellites of Satan even
went so far as to pull him about by his cloak or
hood, though he was a nobleman, and little ac
customed to such usage. But he opposed them,
and defended himself with the shield of patience,
though he was now and then, through the infir
mity of human nature, a little put out by it. On
such occasions, when he returned to himself, like
a lamb snatched from the jaws of a wolf, he had
recourse for comfort after such a shipwreck to his
spiritual mother. And she, being divinely in
spired, related to the soldier of Christ all the
insults which had been heaped upon him, and
all the mockeries and reproaches with which those
who had mocked Christ had outraged him, and
390 LIFE OF THE B. MARY OF OIGXIES.
even the very hour at which he had begun to
be somewhat vexed. All this did she tell him
bj the spirit of prophecy. "Alas!" she would
say, "at such an hour you needed assistance,
and at that hour I was offering prayers to our
gracious Lord in your behalf, that He would
grant you after His example to look down upon
the good things of earth, and to fear none of its
hardships or temptations." And so comforted was
he by this miracle, and by the consolation he
received from the handmaid of Christ, that he
became like a bouse founded on a rock, which
neither wind nor rain could overturn. Often was
he assailed, to make him fall, but the Lord,
through the merits of his handmaid, upheld him,
that he might not slip.
Again, at Willambrock she saw some evil spirits,
by a crafty contrivance, preparing a secret snare
to catch some of her friends, whose fall might
cause the greatest scandal to the simple-minded.
But she, when she saw the enemy bend his bow
that he might wound in the dark those that were
true of heart, was not contented any longer with
tears or prayers, but began to fast. For she knew
that this kind of evil spirit was not easily cast out
but by prayer and fasting. When she had now
for forty days humbled her soul with prayer and
fasting, at length the Lord had compassion on His
handmaid, and not suffering her to fast any
longer, He revealed to her that by her merits she
had liberated the soul of her friend, and showed
her into what a pitfall of sin he would have
fallen, unless the enemy had been overcome by
LIFE OF THE B. MART OT OIGNIES. 391
her prayers and fasts. Alas ! for us who have
lost so great a comfort in our miseries, and so
great a protection in tribulation and temptation,
unless God shall restore to us in heaven what
has been taken away from us in this exile.
But if the earnestness of her prayers was an
efficacious remedy against all sorts of mental and
spiritual disorder, it was so above all against
blasphemy and despair. And as that evil spirit
is most powerful which makes these assaults, so
was she most powerful in affording aid and sup
port to those who were suffering from them.
There was a certain monk of the Cistercian
Order who had such an ardent desire after inno
cence and purity, though not according to know
ledge, that he strove in his fervour to attain to the
state of our first parents. When he had laboured
a long time, afflicting his body to no purpose with
abstinence and watchiugs, with prayers and tears,
and yet was unable to recover the state of lost
innocence, first of all he fell into distaste for
spiritual things, and into slothfulness. He wished
to take food, and yet to receive no sensible plea
sure while he ate. He endeavoured not only to
repress the very first motions of the flesh, but to
extinguish them utterly. And he desired to pre
serve his life so pure and perfect, as to be without
even any venial fault. But since, at the instiga
tion of the evil noonday devil, he was aiming at
what was beyond his power, so that he could
never possibly attain to it by any labour and
trouble, he naturally fell into the pitfall of des
pair through melancholy. For in the state of
3 ( J2 LIFE OP THE B. MAttY OF OIGNIES.
corruption in which he believed himself to be, he
could not hope to obtain salvation, since he
thought that all those venial faults, from which we
cannot altogether free ourselves, were so many
mortal sins. Hence he would not receive the
Lord s body, even on the days prescribed by
the rule. Behold to what a miserable and
ruinous state the old enemy of mankind had
brought this simple-minded man under an appear
ance of good. Sick as he was, he refused all
medicine, and though he had by his very profes
sion renounced his own will, yet he put from him
the yoke of obedience.
There is a story, which, though fictitious in
itself, has a very true and real application, of a
certain frog, who, seeing an ox of great strength,
and of a fair size, was seized with a desire to be
like it, and to swell itself out to an equal bulk.
It began accordingly to blow itself out, and used
every effort to make itself as big as possible, but
all in vain, as it would never have attained to
such a size, if it had blown itself till it burst.
And to nothing else can I compare that monk
who desired to be like our first parents. In his
attempts to rise above his condition, he only fell
lower down into despair. When a certain Abbot,
who was a holy man, and a lover of all good
people, came to know the disease of his soul, he,
together with many others, offered prayers to God
for him, but without effect. The enemy was
suffered to prevail, and having caught him in his
meshes, continued to torment him. Then the
abbot, who was a friend of the holy woman, whom
LIFE OF THE B. MARY OF OIGX1ES. 393
we are writing about, and who was well acquainted
with her power, which indeed he had himself ex
perienced, had the monk brought to the saint.
She having supplicated God in his behalf with
many tears and sighs, it fell out that as the monk
was saying the Confiteor before the Introit at
mass, and she meanwhile was praying most ear
nestly for him, it appeared as if black pebbles fell
from the mouth of the monk at each word. At
this the handmaid of Christ returned thanks to
Him who desires not the death of a sinner, but
rather that he should be converted and live ; for
she perceived that the obstinacy of despair and
the blackness of sadness and sorrow had now
left the monk. While he, as if he had returned
to himself, after a long journey, received the Body
of Christ at the end of Mass, and having received
this life-giving food, was perfectly restored.
CHAPTER III.
OF THE SPIRIT OF WISDOM WHICH MARY POSSESSED.
Since no little caution and circumspection is
necessary, both in avoiding all evil by the spirit
of fear, and in the exercise of all good works by
the spirit of piety, the Father of lights, whose hea
venly unction teaches us all things, enlightened
His handmaid with the spirit of wisdom ; by which
she knew both what was to be done and what
was to be avoided, and in what manner, so that
she seasoned every sacrifice with the salt of know
ledge. For, indeed, evil is next to good, and it
394 LIFE OF THE B. MARY OF OIGNIES.
often happens that while we avoid one fault we
fall into the contrary. Thus when a man avoids
superfluities and extravagance he often falls into
covetousness ; or when he has learnt to abstain
from all vain ornament in dress, he comes to glory
in his dirt and rags. And vice not unfrequently
bears the semblance of virtue, so as more com
pletely to deceive those who follow after it, because
it hides itself under the garb of what is good. Thus,
again, cruelty is often exercised under the pretext
of justice ; indolence is looked upon as gentleness
of disposition, and what is commonly supposed
to be the effect of self-indulgence, often results in
negligence of the body. She, however, of whom
we write, declined neither to the right hand nor
to the left, but pursued her own middle course of a
virtuous and holy life, with wonderful evenness and
moderation. She both rendered to God what was
due to Him, and preserved, as much as lay in her
power, peace with her neighbour. She was at
peace not only with the peaceable, but with those
likewise who hated peace. She lived prudently
with men of an evil generation, and became all
things to all men, that she might gain all to
God. Two of her brethren according to the flesh,
as well as some others, though before given up
to the world, inspired by God s grace, and assisted
by her prudent counsels, left all they had and gave
themselves up to the Cistercian order.
Sometimes, when her soul was united to God
in a most sweet and delightful manner by the
spirit of fear, we brought her word that certain
persons who had come from a great distance, and
LIFE OF THE B. MARY OF OIGNIES. 395
were in a hurry to return, were waiting to see her.
For though in the words of Scripture, the Lord
had adjured us by the wild goats and the harts
of the field, that we should not waken or disturb
His beloved, until she desired it, yet as she
never desired it, but thirsted ever to repose with
her Lord in the noonday, we sometimes made
bold to awaken her. She, however, when she
heard of the arrival of the strangers, lest she
should perchance offend any one, did violence
to herself, and forced herself from her sweet
contemplation, and from tho embraces of her
Spouse. But it was with such grief and pain of
spirit that, as it were, her bowels were torn by
the effort, and she spit, or rather vomited, pure
blood. Yet she preferred even this martyrdom
to disturbing the peace of her brethren, espe
cially those who had come from a distance.
At another time, however, when the Holy Spirit
revealed to her that some persons were coming
who were as yet at a great distance, she fled to
the neighbouring woods in the country, and
there hid herself, so that we could scarce find
her in the course of a day. At times, however,
when the good of others required it, she was
compelled to awaken from her sleep by no other
suggestion than that of the Holy Spirit, who
whispered in her ear : " Go, for some one calls
thee, not from curiosity, but for good reason."
And though she preserved peace with wonderful
discretion towards others, not only those who
were good, but likewise the ill-tempered and
peevish, yet towards herself she always seemed
396 LIFE OF THE B. MARY OF OIGNIE*.
to us to be rather hard and severe, always casting
reproach on herself, and afflicting herself in every
way. Yet, for all that seemed to the contrary,
she was in reality by so much the more prudent
and careful concerning herself, inasmuch as she
never ventured to do anything about herself but
what she was prompted to by the suggestion of the
Holy Spirit. She did not presume even to pass a
single day without food, unless she found herself
so wrapped in heavenly contemplation as to be
quite dead to all sensible things. Once or twice
she endeavoured, for the sake of those who were
with her, that they might not be offended, to take
some food while she was in this state, but she
could not manage to take anything, and nearly
fainted with pain.
Hence, indeed, she obtained, as it were, a sort
of prerogative of liberty, so that no one dared
to say, " Why do you do so ?" for her manner of
life was above human reasoning or calculation.
She was by a sort of privilege left to God and
herself. She judged all things, but was herself
judged by none. Often did the Holy Spirit
guide her in omitting or doing things which
could not be understood by human reason.
Thus, when she was accustomed for some time
to take food three times a week, she used to eat
on Friday, but not on Sunday, and so nothing
again on Thursday. It seemed to us more
reasonable that she should abstain from all food
en Friday, seeing it is a day of penance, and,
moreover, that on which our Lord died for us ;
while Thursday and the Lord s Day seemed to us
LIFE OF THE B. MARY OF OIGNIES. 397
much more reasonable and proper days for eating.
When, accordingly, I urged this to her, she an
swered : that since she interrupted the felicity of
contemplation by eating, she could not attend
to her bodily wants without pain and annoy*
ance. On Thursday, then, the day of the Holy
Spirit, and on Sunday, because of the joy of the
Resurrection, "I keep holiday," she said, "and
find satisfaction enough in the spiritual refresh
ment which I am provided with in heavenly ban
quets, and am not obliged to descend to objects
of sense for the sake of bodily food/ Having
heard this, I held my peace, and never again
ventured to open my mouth against anything she
did. I perceived that my calculations were too
short to measure her actions by, and was hum
bled in my own eyes. For wisdom is justified
by her children.
As for great sinners, and persona of irregular
life, though she did not indignantly reject them,
but rather, through her compassion for them,
prudently admonished them, and thus brought
back many from the way of destruction ; yet
she detested most heartily, and from the bottom
of her soul, all the sins of men, and all friend
ship or intimacy with wicked persons : never pre
sumptuously confiding in her own strength or
virtue. Evil communications, she knew, corrupt
good manners, and the Lord commanded His
disciples, when they entered into any city, to see
if there were any persons under whose hospi
tality they might securely and honestly remain.
It happened once, that when she was living at
398 LIFE OF THE B. MARY OF OIGNIES.
Oignies, she had occasion to go to Willambrock
to see some friends of hers, and as she was
returning through the midst of Nivelle, she
called to mind the sins and abominations which
persons in the world often commit there. And the
thought of this excited such indignation and dis
gust in her mind, that she began to cry out from
the pain which she felt; and when they had passed
out of the town, asking her maid for a knife, she
would have cut off the skin from the soles of
her feet, because they had trodden on the ground
where so many things were done by miserable
men to provoke God, and exasperate their Creator
against them by their crimes and injuries. And
a3 she was not only pained internally in her mind,
but what is more wonderful, felt a sensible pain in
her feet, which had trodden such places ; she
could scarce be satisfied with striking them
several times violently against the ground.
This wise and prudent woman was well versed
also in the Holy Scriptures. For she frequently
used to attend the churches in order to hear ser
mons, and the words which she there heard, she
treasured up in her heart. And as we are told
that there is a good understanding to all that do
what they know, so Mary was not only devout in
learning the will of God, but still more so in doing
it. Even in her last illness, when all strength was
failing her at the near approach of death, yet,
upon some one s making a sermon in the church
to the people, her spirit was revived by the word
of God ; death could not prevent her from listen
ing with her ears and preparing her heart, and
LIFE OF THE B. MARY OF OIGNIES. 399
she even repeated some passages out of the
sermon to those who stood by. She had, too,
such a love for all preachers as well as faithful
pastors, that, after preaching, she would seize
them by the feet, which she kissed with wonderful
affection, even against their wish and consent,
and if they withdrew themselves she would cry
out with mortification. So earnest was she in
the work of preaching, that since she could not
exercise that office herself, she obtained from
God, with many sighs and tears, and fasts and
earnest prayers, that He would grant her the
merit and office of preaching in the person of
some one else. She desired that, as a great
boon, God would give her a preacher. And her
request having been granted, though God made
use of him as an instrument to utter the words,
yet it was according to the prayers of the
saint that the Lord prepared his heart, and gave
him strength and supplied him words, and directed
his course, and by the merits of His handmaid
vouchsafed grace and fruit in the hearers. And
as Martin used to pray for Hilary when he was
preaching, so used she every day to supplicate
our Lord and the Blessed Virgin by saying a
hundred Aves for him when he preached. And
as our Lord, when He loved His own, loved them
to the end, so she commended her preacher to God
most devoutly, when she was on her death-bed.
One day, when she was in a garden near Wil-
lambrock, the devil appeared to her under the
form of a shepherd. For the impious spirit had at
that time collected a great many soldiers, who
400 LIFE OF THE B. MARY OF OIGNIES.
were to be at a tournament next daj, at a village
called Trasegnies, and they were lodging that
night at Niveile. When, accordingly, the wicked
spirit, vaunted, in his disguise, that he was a
shepherd, she replied : " You are not a shepherd,
but they are true shepherds, who, like those set
over us, preach the word of God, and feed our
souls faithfully." "I," said that wicked and
proud spirit, " have more flocks, and in greater
subjection to me, than those masters of yours, for
I know them, and they follow me, and hear my
voice, and follow me according to my will." At
length, when she heard the evil spirit, who leads
his goats through the pastures of worldly vanity,
to the pastures of eternal damnation, where death
will feed miserably on them, usurp the title
of shepherd ; she could endure it no longer, but
full of compassion for his unhappy victims, she
groaned and left the wicked spirit, and fled to
the Church. Nor could she for a long time after
refrain from tears whenever she thought of that
miserable shepherd.
Yet, though Mary was taught by the grace of
the Holy Spirit, and by divine revelations which
instructed her from within, yet she was not the
less eager to hear and learn the Scriptures, which
were in perfect harmony with the motions of
the Blessed Spirit. For though the Lord could
have instructed His disciples by interior illumi
nations, without any external voice, yet He chose
to use this instrument, and to unfold to them
the Scriptures ; nay, He even said to them,
"Now are ye clean through the word I have
LIFE OF THE B. MARY OF OIGNIES. 401
spoken to you." Day by day then did the saint
grow in the knowledge of the Scriptures ; by
them she was cleansed and purified more and
more ; by them her character was strengthened
and adorned ; and by them was her faith en
lightened and increased. Though, indeed, in her
case it could hardly be called faith, since God
was pleased to reveal the invisible things of faith
to her very sight. Once, for instance, when she
was at a village called Itere, near Nivelle, and
a boy was being catechised at the church door,
in her presence, she actually saw the foul spirit
retiring in great confusion. And again, whea
they were withdrawing him from the holy font,
her eyes were opened, and she saw the Holy
Spirit coming down into his soul, and a great
number of holy angels round the new-born
Christian. Often, too, when the priest elevated
the Host, she saw in his Lands, as it were, a
most beautiful infant, and a numerous band of
celestial spirits coming down from heaven, en
circled with a bright light, And then, when the
priest, at the communion, received the Sacred
Host, she saw in spirit our Lord, dwelling in
his soul, and making it marvellously clear and
light. Or if, on the other hand, the priest received
unworthily, she saw our Lord indignantly retiring
and leaving the soul of the unhappy man, dark
and empty. And although she was not in the
church at all, but praying in her cell, with her
eyes covered as usual with a white veil, yet, when
Christ descended on the altar, at the words of
consecration, she by a wonderful interior change,
25 T}QL. II.
402 LIFE OF THE B. MARY OF OIGNIES.
was made sensible of His coming. When, too,
some sick persons received the Sacrament of
Extreme Unction, and she was in the room, she
was sensibly conscious of her Lord s presence,
together with a great number of saints ; and she
saw Him, when He was come, compassionately
strengthen the sick man and purify his soul,
driving away all evil spirits, and transfuse Him
self, like a ray of light, through his whole body,
as the different members were anointed.
CHAPTER III.
OF TEE SPIRIT OF FORTITUDE WITH WHICH SHE
WAS ARMED.
BUT since it is of small advantage to shun evil
by the spirit of fear, or to practise what is good
by the spirit of piety, or even to exercise pru
dence and discretion by the spirit of wisdom,
unless we resist all evils that threaten us by the
spirit of fortitude, unless we keep the good we
have attained by patience, and unless we persevere
to the end with constancy, and with longanimity
wait for our eternal reward in heaven ; her
heavenly Father opened His treasures, and pre
sented His daughter with a fourth jewel of great
price, namely, the spirit of fortitude, by which
He strengthened her against all adversities ; so
that by the virtue of this heavenly grace, she
might be neither confused by calamity, nor ele
vated by the favours of fortune ; that she might
LIFE OF THE B. MARY OF OIGNIES. 403
endure reproach and contumely with equanimity,
and never return evil for evil, but, on the con
trary, meet cursing by blessing, and wickedness
with goodness. She returned good for evil, she
made no answer to those who persecuted her,
and prayed for her calumniators. She had so
much constancy that she always persevered in
her undertakings ; by her firmness she went
through everything with equanimity, and her
greatness of soul made her undertake the most
difficult and arduous things of her own accord.
Nor had she had any apprehension of those incon
veniences and obstacles which generally accom
pany such u ndertakings. Her confidence in God
gave her a certain hope of bringing her good
design to a happy conclusion, and by her great
ness of soul she brought to a successful termina
tion her great and holy undertakings.
Moreover, Mary had not only great patience
under the scourge of persecution, but she even
took pleasure in tribulations, and received God s
chastening with eagerness. In her last illness,
when she had been lying in great pain and un
easiness for about forty days, we asked her
whether the torment of her complaint did not
make her feel wearied. " No," she said, "If it
were God s will I would begin this forty days
again ;" and she added, what seemed to us still
more wonderful, that she had never seen any
one suffering under ever so great an infirmity
or disease, but what she had desired to bear it
for him. Woe, then, to you who bear the cross
of Christ impatiently, and by compulsion, who
404 LIFE OF THE B. MARY OP OIGNIES.
cast away the discipline of the Lord, who, like
furious and raging dogs, bite at the rod of the
Master who strikes you, and murmur at His
chastisements ; and who do but double the bodily
pain you feel by the impatience of your heart !
This precious pearl of Christ, on the contrary,
by the joy with which she received trials and
afflictions, suffered them as it were without feel-
ing them, or rather felt a sweet pleasure in
them ; for, indeed, the pleasure she felt inter
nally softened the pain she felt from without,
lightening and soothing the weight of her trials
and infirmities. Once it happened that she was
driven by the violence of the pain and of her
convulsions, to cry out and beat her breast,
through the extremity she was in. A friend
and companion of hers, who was concealed in a
secret place unknown to the handmaid of Christ,
feeling for her very much, made an earnest
supplication to God in her behalf. Then she,
feeling the pain, sensibly decreasing by the pious
prayers of the person who was interceding for
her, called her maid and said to her, " Go and
tell that person to cease praying for me, since
while I grow better under the medicine of his sup
plications, I lose the benefit of the blessed chas
tisement." And, again, when she was grieved
with some vexation, one of her friends was secretly
a good deal grieved on her account. But she,
who knew by revelation the secrets of the other s
heart, sent her maid to him to say, that he was
not to grieve on her account, as his grief only
augmented what she felt. " I cannot bear," slid
LIFE OF THE B. MARY OF OIGXIES. 405
said, " that he should be afflicted on raj account."
For, indeed, she was more pained at other s griefs
than at her own infirmities.
Moreover, the spirit of fortitude not only sup
plied her with patience to bear up under trials and
adversities, but also with strength to resist all the
allurements of the flesh. So thoroughly had she
chastised her body, and brought it into subjection,
that it obeyed the smallest dictates of the spirit,
yielding without argument, contradiction, or ex
cuse. Her flesh was so disciplined, that far from
murmuring against our Lord, it rather made an
effort to imitate His fortitude ; never was it sloth
ful or lazy, and scarcely ever did it break down
under toil or weariness. Indeed, this minstrel of
God s praise had so weakened and reduced her
body, by extending it as it were on the two beams
of the cross, that for many years she never felt
even the first motions of lust rise within her.
This gave her such confidence even among men,
that in the great purity and innocent simplicity
of her heart, she thought that all were like herself.
Thus it happened once that an intimate friend
of hers, in the excess of his spiritual affection,
grasped her hand and pressed it with great
warmth, but though he had no impure or evil
thought in what he did, yet in consequence of
this to? great liberty he felt the very first begin
nings of impure desire arising. She, on the other
hand, felt nothing of this kind, nor was aware
that he did so, but she heard a voice above her
saying, "Do not touch me." She did not, how
ever, understand what was meant by this, for God
406 LIFE OF THE B. MARY OF OIGXIES.
who is meek, and compassionates our infirmities,
would not that the man should be overcome with
confusion and shame in the presence of the saint.
But He was zealous for the chastity of His hand
maid, and, therefore, so chastised him, as to warn
him of his danger. According!/, when she told
him that she had heard a voice sajing, " Do not-
touch me," but was entirely in the dark as to what
was meant by it, he understood what was intended
to be conveyed to him, and accordingly he thanked
the Lord for sparing him the shame and confu
sion of having his infirmity discovered, and so de
parted, remembering for the future to be more
cautious.
OF THE SPIEIT OF GOOD COUNSEL WITH WHICH SHE
WAS ENDUED.
By the help of the spirit of counsel, Mary was
enabled to do everything well, to act without con
fusion or precipitation, and to do all she did with
care, deliberation, and forethought. In all that
she did or left undone, she looked for Him who
should preserve her from all meanness of spirit or
inconsiderate rashness, so that, on the one hand,
she omitted nothing through weakness or poor-,
ness of spirit, while on the other, she did noth
ing rashly, hastily, or inconsiderately. In all
her ways her eyes went before her steps, and she
did everything with full reflection, lest she should
LIFE OF THE B. MARY OF OIGNIES. 407
ever be sorry for the smallest thing she did. How,
indeed, could she do anything hastily and without
calm reflection, whose mind was filled with and
taken possession of by Him, who says of Himself
" I, Wisdom, dwell with Prudence, and have part
in counsels of knowledge." Yet although she was
abundantly supplied with the counsel or the Holy
Spirit from within, and was well furnished with a
knowledge of the Holy Scriptures, yet she so
abounded in the virtue of humility, that she was
ever ready to renounce her own will for the advice
of others, and lest she should seem prudent in her
own eyes, she did not disdain willingly and devo
tedly to put herself in subjection. Of her familiar
friends, many who had often experienced her
divine prudence, would venture upon nothing of
importance without her advice ; for if she did
not understand what was best by human reason,
she would offer a prayer to God, and tell at once
by divine inspiration what advice to give. Once,
for instance, there was a friend of hers, who con
tented with his lowliness, was humbly serving
God in his own station, and that with all the
greater safety, because removed from all worldly
pomp, and out of sight of men. This man was
invited by a nobleman to come and be his
steward, and to look after his affairs, and see that
he was provided with horses and clothes, and
other things of that sort, in abundance. Before
consenting, he went to the saint, to ask counsel of
her. She, however, did not presume on herself or
her own abilities, but first making a prayer, she
then returned, and gave an answer from the
408 LIFE OP THE B. MARY OF OIGNIES.
Divine Oracle she had been consulting. " I have
seen," she said, "in this matter, a black horse
prepared for you, and he neighs towards the infer
nal regions, and a great multitude of demons are
clapping him on ; I would, therefore, advise you
to remain in the state to which you have been
called, lest, perchance, through ambition, or the
pomp of the world, you should give the devil au
opening to tempt you."
Another person who was greatly beloved by
those who knew him, on account of his humility,
held a prebendal stall, which was just sufficient for
his support. Overcome, however, by the entreaties
of his friends, he was induced to accept another,
both higher in dignity and of larger income.
Nevertheless, being a devout and considerate per-
son, he consulted the handmaid of Christ whether
he had offended God by what he had done. She,
according to her custom, asked for a little time
before returning an answer, but afterwards, as if
divinely inspired, and assured beyond all doubt by
the revelation that was vouchsafed to her, she an
swered ; " I saw a man clothed in white and ready
for the race, without any load or encumbrance, but
afterwards he put on a black cloak, and was laden
with a useless burden," Such was the answer she
gave him ; but he, having already perceived by
the motions of the Holy Spirit what she had been
divinely commissioned to tell him, and being a
prudent man who feared God, and so acquiesced
in wholesome counsel, immediately resigned the
prebend, lest he might be the means of keeping
another out of it, and retained only the first which
LIFE OF THE B. MARY OF OIGNIE3. 409
was necessary as a maintenance. Be not dis
pleased at this, ray brothers, who seek one
dignity after another, and add preferment to prefer
ment. What I have related is not my own, but
what Christ has revealed. Neither be indignant
with the handmaid of Christ, nor malign her inno
cence. For in what has she injured you by the
salutary advice she gave to her friend, which was
but what she had heard from the Lord ? But,
alas, while ye study the works of Gratian, but
few of you will turn over the leaves of this
little memoir of the saint, or if perchance you
do, you will consider her visions but as phan
toms or dreams, and will only laugh at and
repudiate them. Just as the Pharisees, when our
Lord spoke against avarice and declared that
the rich should by no means enter the kingdom
of heaven, not only mocked and derided him,
but pronounced him to be mad.
That I may relate the deeds of this holy woman
without respect of persons, I will not even spare
myself, but narrate a story reflecting on my own
character. When I first began my unworthy
ministrations in preaching to simple rustics, and
had not as yet got into the habit and exercise of
making sermons, I was ever in great fear lest I
should fail and break down before I had finished.
I was, therefore, accustomed to collect matter
from all quarters to bear on my subject, and what
ever I had in my mind I failed not to bring forth,
for as we read, the fool uttereth all his mind, but
the wise man reserveth himself till afterwards.
Accordingly, it often happened, that coming to
410 LIFE OF THE B. MARY OF OIGNIES.
myself after the sermon was over, and calling to
mind how vaguely and loosely I had spoken, with-
out any order or method, I felt not a little pained
and vexed with myself. The saint, on some occa
sion, saw me depressed with sadness on this
account, but I refused to tell her the cause ; and
what was still more miserable, when a certain one
commended me as having spoken clearly and to
the purpose, and said in the usual phrase, that he
had taken great pleasure in listening to me, I was
consoled and pleased with this. I blush to speak
of my own shame, but I do not dare to conceal the
praises of this holy woman. When she saw me
one day covered with this cloud of sadness, and
confounded in my work, like those of Babel in old
time, she discovered to me the twofold wound of
temptation with which I was secretly oppressed, and
that in a wonderful way. "I saw," she said, "a
man covered with a cloud, and overshadowed
as it were by a great weight of superfluous hair,
and a certain courtesan, resplendent with rays,
spoke softly to him, and casting glances at
him, walked round and round him, and having
done this several times, she at length cast one
of her rays towards him, and so dispelled a part
of the cloud which hung about him." At this
parable of hers I quickly understood the triple
disease under which I was labouring, for it was
the superfluity of my vain desires, and my am
bition not yet curtailed, that made me sad, and
the courtesan represented my elation and excite
ment, which gave me a miserable comfort by pan
dering to my vanity. I know not by what praises
LIFE OF THE B. MART OF OIGXIES. 411
to extol you, 0, holy woman, to whom even God
revealed His secrets. Nor did He grant to you
this knowledge of the thoughts of men in vain,
but with it conferred on you the power of
healing their weaknesses by virtue of your
prayers.
There was, near Willambrock, a good and holy
recluse, of the name of Heldewis, whom the saint
was familiar with, and whom she had a great
affection for, having brought her up as her own
daughter in the Lord, for nearly twelve years.
This girl being tried by something that weighed
very heavily upon her, the saint disclosed to her
all her temptations, and the very thoughts she
had, not a little to her astonishment, and then,
fortified her against the temptations which were
coming upon her long before they actually came.
This recluse received great consolation from the
presence of Abbot Guido, who was then chap
lain of the church at Willambrock, and as
those temptations which fall on one suddenly and
without being anticipated, disturb the soul more
than others, the saint foretold her half a year
before it happened, that he, together with his
brother John, would have to leave Willambrock,
and gave her many admonitions to bear their ab
sence in peace and calm, though she loved their
presence so much. Moreover, she told her that a
certain religious woman named Beselene, who
for a long time had served the handmaid of Christ
with great reverence and fidelity, and from whose
conversation the recluse received great consola
tion, was going to leave her office and go away,
412 LIFE OF THE B. MARY OF OIGNIES.
a long time before it happened, and urged her to
bear with patience and equanimity what God was
pleased to appoint.
There was, on another occasion, a certain abbot
in France, who had planned a journey to the
country of Oignies. One of the brothers of the
house I have mentioned above, was going to set out
for Paris, that he might accompany that abbot.
The saint, however, urged him not to go. " Wait
a little," she said, " and do not be in a hurry,
for there is a messenger sent by the abbot now
on the way." The brother accordingly took her
advice, and waited for the arrival of the mes
senger, which she had foretold by her prophetic
spirit.
And, again, when this abbot had set out for
Rome, to visit the shrines of the apostles, a false
report was spread that he was dead, and his friends
believing it, mourned for him. They were just
going to celebrate mass for him, when the saint
told them that he was still alive, and would return
to them on a certain day, which she named, safe
and sound. Already he had, she told them, left
Rome. All were struck with astonishment, and
accordingly put off saying mass for him, and tho
event turned out as she had foretold.
LIFE OP THE B. MART OF OIGNIES. 413
CHAPTER IV.
OF THE SPIRIT OF UNDERSTANDING WHICH MARY
POSSESSED FOR THE CONTEMPLATION OF DIVINE
THINGS, AND HER KNOWLEDGE OF THINGS FUTURE
AND ABSENT.
THUS was the daughter of Jerusalem orna
mented with precious gifts of the Spirit like so
many jewels, or as it were so many lamps, which
enlightened her, so that her heart being purified
from all earthly affections, her conversation was
in heaven by the spirit of understanding. Her
soul was like the eagle, which loves lofty flights,
so that for a whole day, or sometimes for many,
she would rise higher and higher, and gaze
at the sun without being driven back to earth
by its rays. Rather they had the effect of
drying up in her all the moisture of sensible
things, and dispelling the mists of earthly im
aginations, so that by this means she saw as in
a clear glass the simple forms of divine things
without any admixture of human imaginations
or ideas. For all human and sensible forms being
banished from her mind, those which were hea
venly and supernatural appeared to her all the
more vividly, uniformly, and invariably, the more
nearly they approached the simple and supreme
majesty of the unchanging and eternal God. Her
pure and subtle spirit, being all on fire with the
flame of Divine love, ascended like a wreath of
414 LIFE OF THE B. MARY OF OIGXIES.
incense smoke, and penetrated into the skies, and
there in the land of the living going to and fro, it
sought in the streets and the lanes Him whom it
loved. One while it was filled with delight at the
holy Virgins like so many pure lilies ; and at
another it was refreshed with the scented roses
of the holy martyrs. Sometimes it was re
ceived with honour by the Senate of the Blessed
Apostles, or again was associated with choirs of
happy angels. When at length she had ascended
through all the ranks of heaven, and had passed
with a joyous heart through every part of Para-
dise, she found Him whom her soul ardently
longed for ; then at last she rested in peace,
and remained in undisturbed tranquillity. And
forgetful of all that she had passed through, she
could now no longer pray for her friends, how
ever dear, nor think of the holy angels, and leav
ing the saints as it k were behind her, she clung to
Him whom she thirsted for.
When, accordingly, she was able to look into the
book of life more closely, the spirit of understand
ing, with which she was filled, enabled her to dis
cover many things in it. Thus, three years before
men took the cross against the Provence Here
tics, she said that she saw crosses coming down
from heaven on a great number of people.
Yet there was not at that time so much as any
mention of these heretics in our country, but our
Lord had frequently complained to her in spirit
that nearly the whole of that district had de
serted Him, and that He was cast out as an exile
from it. And again, when the holy martyrs of
LIFE OF THE B. MARY OF OIGNIES. 415
Christ, who, in their zeal for the honour of their
crucified Lord, had come from a great distance
to avenge his dishonour, had reached a place
called Mongaucy, and had been slain bj the
enemies of the cross of Christ; the saint, though
at so great a distance from the place, saw the
holy angels receiving the souls of those who were
killed, with joy and congratulation, and bearing
them to heaven without any purgatory. From
this she conceived such an ardent desire of going to
the spot, that if she could have effected it in any
manner without giving scandal, she would scarcely
have been restrained. And when, as if to ridicule
the idea, we asked her what she would do when
she got there : " At least," she said, " I would
honour God s name by praising and blessing Him
in the place where those impious persecutors
blasphemed and denied Him."
When a certain intimate friend of our house at
Oignies, one who had taken the cross, was dying,
she saw a great herd of evil spirits, roaring and
raging, and ready to devour their prey. She
rebuked them sharply, however, and bade them
depart from one who was a servant of Christ, and
defended by the sign of the cross. Notwith
standing this, they maliciously laid many griev
ous charges against him, and objected to him
that he had not walked in the way of truth.
She, however, supplicated our Lord in be
half of the sick man, and saw thereupon a
luminous cross descend upon him, and protect
him on all sides. And though he was in this
way overtaken with death before he had joined
416 LIFE OF THE B. MARY OF OIGNIES.
the expedition, yet because he had had the in
tention, and it was not through his fault, a great
part of his purgatory was remitted, as God re
vealed to this holy woman.
There was besides another friend of ours, a man
noble by his birth, but more so by his faith, who
served God with great devotion, and desired as
far as in him lay to give up all things for Christ s
sake. His wife, however, was a very worldly per
son, and violently opposed to his design. He was
then in great apprehension lest his unruly wife
should oblige him to leave the house, for as Solo
mon says, there are three things which drive a
man out of his house, smoke, and the rain drop
ping in, and a quarrelsome and wicked woman.
Mary, however, felt great compassion for the
young man, and offered up many prayers to God
for his wife, and consoled him by telling him that
his wife would soon be converted to the Lord.
This accordingly we know to have happened so,
and returned thanks to God for it. For indeed
she came to despise the vanities of the world per
fectly, and as she had before been opposed to the
pious designs and wishes of her husband, so she
now seconded them with all the greater zeal, and
going before, even drew on her husband, whom
she had before impeded and kept back.
Again there was a canon of the Church of St.
Gertrude at Nivelle, who was lying ill of his last
sickness, and the brothers of Oignies were anxious
for a good reason to know the day of his death.
They told a certain layman of Nivelle, who was
then at Oignies, that he should go and bring them
LIFE OF THE B. IfAKY OF OIGNIES. 417
word when the canon was dying. The holy
Ionian said to this person, "If you wish to tell
them what they have desired you in time, you had
better set off early, and make what haste you can."
And she was right, for the next day as he was
entering Nivelle, the bells were tolling for his
decease.
Once on a Shrove Tuesday, when people in the
world are accustomed to give themselves up freely
to all sorts of revelry, she saw some devils retir
ing in great sadness and confusion from a nun
whom they had been attacking with great fury,
but against whom, by God s mercy, they had not
prevailed. After she had seen this, the nun was
asked how she had been at that time : " I was,"
she said, " in great distress, but at such a moment
by the grace of God I was relieved." And the
other knew that it was at that very time that
Mary had seen the devils retire in confusion.
She was present one day when a priest was say
ing mass, and as she very frequently used to pray
for that priest, and he could make her no better
return, that he might not be ungrateful for her
kindness, he determined to offer the holy sacri
fice for her. The mass being over, she said
to him ; "That mass was mine ; to-day you offered
up the Eternal Sou to His Father, on my behalf."
He was struck with astonishment, and asked her
how she knew it, since it is God alone who knows
the thoughts of men. " I saw," she replied, " a
beautiful dove descend upon your head at the
altar, and in flying, it extended, as it were, its
07 VOL II,
418 LIFE OF THE B. MA11Y OF OIGS1ES.
wings towards me ; I knew, therefore, in spirit,
that the Holy Ghost transferred that mass to me."
When prie.sts said mass with devotion and atten
tion, she saw the holy angels rejoicing and assist
ing them witli great delight, looking at them
with an air of great affection, and showing a great
reverence for them. Woe, then, to those priests,
the companions of the traitor Judas, who, as far as
in them lies, crucify Christ afresh, and deem the
blood of the covenant an unholy thing ; they, 1
mean, who irreverently approach the venerable
sacrament with polluted hands, with unchaste eyes,
with poisoned mouth and impure heart, and so
offend the holy angels who are present, and
miserably turn the most wholesome medicine of
life, into a means of death. Once, when a friend
of hers whom she had a great regard for, was
being ordained priest at Paris, she, though absent
in the body, was spiritually present, and knew
all that was done. Nay, she even described to
the wondering priest all she had seen, the vest
ments he had on, and the place where he stood,
and how he was anointed, and even his frame of
mind and disposition. Moreover, she told him
in a letter which a messenger of his took to him
at Paris, something which he could not com
prehend at all until it had come to pass. Her
words were, " A new tree is now in bloom, the first
fruits of which God has destined to me." And,
indeed, it so happened by the direction of heaven,
that although he had purposed to celebrate his
first mass in France, yet he actually did so in
Oignies, and this holy woman was present at it.
LIFE OF THE B. MARY OF OIGNIES. 419
OF THE SPIRIT OF WISDOM WHICH MADE HER TO TASTE
THE SWEETNESS OF GOD s LOVE ON THE FESTIVALS OF
CHRIST AND HIS SAINTS.
In order that the wise Artificer, might bring to
perfection this His work, the great High Priest
his temple, and the King of Heaven His daugher,
He adorned her with the last of the seven-fold
gifts of the Spirit, to be as it were, the seasoning
of the rest, and thus gave her character the last
touch and finish of beauty. This gift was the
the spirit of wisdom, which though the first in
point of dignity, is the last in its consummation.
By the power of this gift she was enabled to
taste, as it were, and see the sweetness of the
Lord. Her soul was filled as with marrow and
fatness. Like the blessed Joseph, she was filled
at noonday from the table of the Lord, she was
replenished with dainties, and leant on the arm of
her beloved ; she ate of honey and milk from the
lips of her spouse, and her very innermost heart
being stirred within her by the sweet gift of Divine
wisdom all her words were sweetened by it, and
her actions were enriched with the oil of spiritual
grace. And thus she was kind and gentle of heart ;
her speech was sweet, her deeds were full of bene
volence, and she herself was inebriated with
Divine love. Indeed, this abstraction and absence
from sensible things was so great, that sometimes
when the bell rang for none or vespers, she
420 LIFE OP THE B. MAUY OF OIGNIES,
would start up as if from sleep, and ask if it was
the hour of prime yet. Sometimes, when she had
been for three days in bed and had been resting
in sweet repose with her eternal Spouse, the time
seemed to her to steal away so quickly, through
her extreme happiness and joy, that she thought
she had not been remaining there for more than
a moment. And there was a wonderful variety
in her affections, so that sometimes she thirsted
as it were, for her Lord, and at other times hun
gered for Him. And as Scripture says, "They
who eat me shall yet hunger, and they who
drink me shall yet thirst," so it was with her;
the more she was sensible of her Lord s presence,
the more did her desire of Him increase. Her
anxious desire after Him was so great that she
cried out for Him, She entreated Him not to
depart, and as it were, clasped her arms round
Him and held Him, beseeching Him with tears to
continue to manifest Himself to her.
At other times, for the space of three days
or more, she seemed to embrace her Lord and
press him to her bosom under the form of a young
child, and she would, on these occasions, hido
herself that she might not be seen by others.
The gentle Son of the Virgin would sometimes
for her comfort manifest Himself to His daughter,
as a child whom she would kiss and fondle,
sometimes as a meek and innocent lamb, lying in
her bosom, and sometimes as a dove. Sometimes,
again, she would see Him under the figure of a
ram, with a bright star on His forehead, going
round the church and visiting His faithful ser-
LIFE OP THE B. MAKY OP OIGNIES. 421
vauts. For as our Lord was pleased to show
Himself to his doubting disciples under the form
of a stranger ; and as when He sent His blessed
apostle Thomas, to the Indies, He appeared to
him under the guise of a merchant ; so is He
wont to show Himself to His faithful servants,
under amiable and lovely forms, just as St.
Jerome tells us that St. Paula, when she went
to Bethlehem, saw Him as an infant lying in
the manger. Moreover, He was accustomed on the
great festivals to show Himself to his handmaid
in a form suitable to the day. Thus on the Nati
vity He appeared to her as an infant sucking at
the breast of His Virgin Mother, or weeping in
the cradle, and then she would feel towards Him
as to a child, and according to the various ap
pearances which He showed to her, she would
have the different affections which ware most
suitable. And these were renewed year by year
as the festivals came round. On the feast of
the Purification sho saw the Blessed Virgin of
fering her Son in the temple, and Simeon taking
Him up in his arms ; nor was her joy less at
this sight than if she had herself been present
in the temple. It happened to her once on
this feast, that her candle having gone out in
the procession, and that some time before, it
lighted up all of a sudden with a bright flame,
for our Lord Himself had lighted it. In Passion-
tide our Lord would sometimes appear to her on
the cross, but this seldom, as she could scarce
endure the sight. When any great solemnity
approached, she would not unfrequently feel great
422 LIFE OP THE B. MARY OF OIGXIE3.
joy for eight days before, and thus, throughout
the course of the year, she was variously affected
with different feelings, according to what the
church was at that time celebrating.
When the festival of any particular saint was at
hand, that saint was wont to acquaint her with it,
and on the day itself he would pay her a visit,
with a great multitude of heavenly spirits, and
she would pass the whole day with him in
spirit with great joy and gladness ; and thus
from familiar and frequent intercourse with the
saints, she learn to distinguish one saint and
angel from another, just as a man does his
friends and neighbours. And sometimes a saint
who was entirely unknown in that part of the
country, would acquaint her with his festival,
which was being celebrated in some distant
part, in order that she might rejoice at it,
Even when she was told nothing about it, her
heart made her feel which were feast days and
which were not, for those which were distinguished
by any solemnity were more sweet and delightful
to her than common days. All the festivals
were written in her heart as in a martyrology.
Accordingly it happened once that she was in a
village called Lenlos, in r a church dedicated to
St. Gertrude, and on the next day there should
have been a feast in honour of St. Gertrude cele
brated there, but the priest of that place had
not observed it. The saint, however, perceiving
within herself that the feast was approaching
could not contain herself any longer, and since
the priest did not make his appearance, nor any
LIFE OF THE B, MARY OF OIGN1ES. 423
one to ring the bells for the Vespers on the preced
ing (Lay, as is usual on such occasions, she rose
from her place and rang the bells herself as well
as she could. The priest hearing this ran to
the church, and asked why the bells were rung,
for it is not usual, he said, to ring them at this
hour, unless on the eve of a feast. Mary was
covered with great confusion and fear, and
answered timidly, " Pardon me, father, but it is a
great festival to-night, for I feel the church over
flowing with joy, though I do not know whose
feast it is," The priest upon this looked over the
calendar, and found that the feast of St. Gertrude
ought to be celebrated next day.
So many and so great were the consolations
which she received from our Lord, that though
she did not, like most persons, seek for any re
creation in exterior things, yet she was always con
tent to remain alone and in one place, and she
never felt this irksome or wearisome. On a cer
tain occasion, as she was sitting in her little coll,
she heard the most sweet voice of our Lord, saying :
"This is my beloved daughter, in whom is My
delight." And being carried out of herself, it
seemed to her that she was reclining her head
upon the knees of her glorified Saviour. At
other times, she was saluted by some one of the
saints in heaven, by means of an angel, who
brought the message. Again, when she was
praying before an altar of St. Nicholas, she saw
blood flow from his relics. She saw, too, some
rays of light issuing from a crucifix, and reach
ing to her, so as to penetrate to her heart. And
424
LIFE OF THE B. MARY OF OIQNIES.
all these things gave her wonderful delight and
spiritual strength.
St. Bernard, the Father and light of the Cis
tercian Order, appeared to her one day, as it
were, with wings, and spread them over her. She
sat with him a long time in the chancel of the
church, conversing with him, and, at last, she
asked him what those wings were which he had
on. He answered that they meant, that like an
eagle, he had mounted aloft, and had reached
the high and subtle meanings of Scripture, and
that God had unlocked many O f His heavenly
secrets to him. She had, moreover, an especial
veneration and love for St. John the Evangelist.
It happened that she was one dav confessing
some slight venial fault to the priest, but with
so many tears, and sighs, that the priest asked
lier why she cried so much. "I cannot restrain
my tears;" she answered. For, indeed, she saw
as it were, an eagle on her breast, who was as
into a fountain, dipping his beak into it, and
filling the air with loud cries; and she understood
m spirit that the Blessed John was offering up
her sighs and tears to God.
Once Mary saw a certain priest celebrating mass
with great devotion, and even with tears, and it
seemed to her that a dove descended on to the
shoulders of the priest, and that a beautiful sprin^
of water burst from them. At another time she
saw the Son of the Virgin in the form of a boy,
with an exceeding bright light round the pyx
where the body of the Lord was ; and upon our
asking her about the beautiful light that she saw,
LIFE OF THE B. MARY OF OIGNIES. 425
she answered that it exceeded the brightness of
the sun as much as the light of the sun surpasses
that of a candle. On the occasion of some relics
being brought to our church, she perceived in
spirit that they were near, and rejoiced at their
presence the whole night long. She saw, too, in
a vision, Christ and some other relics, as it were
receiving these relics with great joy and venera
tion. And she had a wonderful faculty of per
ceiving whether relics were true ones. There was
a small cross in the Church of Oignies which
had in it a small portion of the true cross ; this
she saw all luminous and emitting bright rays
of heavenly light. A certain acquaintance of
ours, a friend of our family, found, among other
relics that he had, a bone of some saint, but
as there was no certificate belonging to it, ho
did not know whose relics they were. The
saint, however, when they were brought to her
to bo certified, perceived in spirit that they
were true ones, and had great virtue in them.
She prayed, therefore, that God would shew her
whose they were, and immediately a saint of most
eminent merit appeared to her. She asked him
who he was ; but without giving her his name, he
only presented before her mind four letters. These
letters she remembered, but as she did riot
understand what they meant, she called in a
certain cleric, and asked him to explain them.
The letters were A. I. 0. L. These he compared
and put together, and told her what they meant,
so that she understood plainly that they signified
the blessed Aiolis, who was held in great honour at
426 LIFE OF THE B. MARY OF OIGNIES.
Pruvinum, in Campania, and that the aforesaid
relics were his.
Mary s desire of eternal bliss, and her longings
for the Beatific vision were so great and ardent
that this life was like an exile in which she lan
guished and pined. Her only comfort and great
delight, till she arrived at the land of promise,
was the manna of life which comes down from
heaven. This soothed all her cares and longings*
and it was this by which her griefs were softened,
and her soul strengthened. By this sovereign and
Blessed Sacrament she was enabled to endure all
the toils and hardships of her pilgrimage with pa
tience ; she could overcome all the labours and
difficulties of this weary desert, and she cared
little for all the miseries of our wretched existence
here, so long as she lived on this quickening food.
This Sacred Bread strengthened her heart ; and
this heavenly Wine inebriated and gladdened
her soul. She was filled with the holy food
of Christ s Flesh, and His life giving Blood
cleansed and purified her. This was the only
comfort which she could not endure to be
without. To receive Christ s body was the
same thing with her as to live ; and to die
was, in her mind, to be separated from her
Lord by not partaking of this Blessed Sacrament.
She had already learned by experience in this
world, what our Lord says in the Gospel, " Unless
ye eat the Flesh of the Son of Man, and drink his
Blood, ye shall not have life in you." " He who
eats My Flesh, and drinks my Blood, has eternal
life. And this saying, so far from being a hard
LIFE OF THE B. MARY OF OIGNIES. 427
one to her, as it was to the Jews, was most sweet
and comforting ; since she experienced not only
all interior delight and consolation from receiving
Him, but even a sensible sweetness in her mouth,
like the taste of honey. Oftentimes our Lord
came to her under the appearance of a Boy,
with the taste of honey, and the smell of fragrant
odours, and she received Him in the pure and
well-ornamented chamber of her heart, and was
filled with joy. And as her thirst for the life-
giving Blood of her Lord was so great that she
could not bear it, she sometimes entreated that,
at least, the bare chalice might be left on the
altar after mass, that she might feast her sight
with it.
CHAPTER V.
HER ARRIVAL AT OIGNIES, WHERE SHE DIED.
As we have now described, not certainly as
much as we could wish, but as much as we were
able, the precious jewels of this daughter of the
Great King, and the fragrant garments of this
Spouse of Christ ; let us pass on now to the skirts
of her glorious apparel, and see her happy pas
sage from this world ; that we may thus complete
our offering to the Lord. For a long time she
had remained at Willambrock, which we have
so often mentioned, and there immolated her
self to God. But as she was very near to a
town called Nivclle, there was always a great
428 LltfJS OF THE B. MAUY OF OIQNIES.
number of people coming to see her from there
out of devotion, so that at last, being desirous of
giving herself wholly to the service of God, she
could no longer endure the continual interruption.
She therefore made earnest and frequent prayer
to God that He would be pleased to choose a fit
place for His handmaid, and persons who would
humbly condescend to her for the sake of their
Lord. Accordingly a house was pointed out to
her hi spirit, which she had never seen, at
Oignies, and which moreover was so poor, and so
recently established, that it was scarcely known.
She deliberated about it, and though she knew
nothing of the place, nevertheless she trusted to
her Lord s promise, and first obtained leave, like
a daughter of true obsdience, from her husband
John, and his brother, Abbot Guido, who was
her spiritual father, to visit the place, and if she
thought fit, remain there. As they were unwil-
nig to grieve her whom they loved with all
their souls, they gave their consent. For indeed
God inspired them to yield to her, nor did they
ever dream that she was to remain in a place
which she knew nothing about, and where she
had not so much as a single acquaintance.
Under the inspiration then and direction of the
Most High, she set out for the place destined
for her, and when she was now some little dis
tance off, Blessed Nicholas, the patron of the
place, came forth to meet her on the way, and
conducted her to his Church with great exulta
tion. She had felt a strange feeling of wonder all
that day ; for she felt within herself that some
LIFE OF THE B. MARY OF OIGNIE3. 429
solemnity of St. Nicholas was at hand, and yet she
knew well enough that St. Nicholas s day came
just before Christmas, and not in May, as it was
then. Yet so indeed it was, for on the very day
on which she arrived, the Brothers of Oignies were
celebrating a great feast in honour of his transla
tion. When she reached the place, she showed an
intimate acquaintance with the situation and
arrangements of the house, and with the brothers ;
for God had wonderfully shown her everything.
She not only knew that it was the feast of St.
Nicholas there, but she foretold that she should
end her days there, and showed mo secretly the
very place in the church where they would place
her sepulchre when she was dead. The event
proved the truth of her prediction, for in spite of
the greatest endeavours to bring her back from
Oignies, she ended her life there, and was buried
in the very spot which she had pointed out to
me, though great opposition was made to her
lying there.
HER PIOU3 AND CAREFUL PREPARATION FOR DEATH.
After the saint had, at the command of God,
left her country and her kindred, and rested all
the more sweetly, because the more securely under
the shadow of Him whom she desired, how many
blessings did her Lord shower down upon her in
that place ! It is impossible to conceive, much
430 LIFE OF THE B. MARY OF OIGNIES.
more to recount at length, how much oftener
than before He refreshed and consoled her, by
sending holy angels to visit her ; how often she
was permitted close and familiar intercourse with
the Mother of our Lord in the church, nay, how
often our Lord Himself appeared visibly present
to her. And the nearer she approached to the
long desired harbour of her rest, and as the last
year of her life came nigher and nigher, so
much the more abundantly did God open to
her the treasures of His exceeding bounty. As
much as six years before, she had foretold to
the abbot Guido, of Nivelle, and to us, both the
year of her death, and the time of the year,
though she had not named the day. As, then,
the time drew near which God had foretold to her,
and it was now the last year she had to remain in
this world, she was so filled with joy, that she
could not contain herself. She sighed, she panted,
and cried out, through her yearning desire of
embracing her Lord. "I will not, Lord," she
exclaimed, " that you should depart without me.
I cannot remain here any longer. I long to go to
my home." And thus while she was carried out
of herself, and her spirit was inflamed within her
through her ardent desire, the overflowing fulness
of her heart seemed to tear her body to pieces, so
that for some time after she returned to herself,
she could not stand on her feet. The fire of her
soul was so great, that she was hurried away by it,
and gave vent to her feelings by loud exclamations,
and her face seemed all on fire, and what is still
more wonderful, on these occasions, when her soul
LIFE OF THE B. MARY OF OIGJUES. 431
was wrapt in ecstasy, she could look at the orb of
the sun without blinking ; then being drunk as it
were with the Spirit, she could no longer keep
silence, but would cry out, " The Lord has told
me that I shall ascend to the Holy of Holies. Oh,
sweetest of words ! Tell me, dementia," which
was her maid s name, " what is the Holy of
Holies ?" For she was so filled with the Spirit,
that she asked her for an explanation of what
neither of them could as yet understand ; yet she
would often repeat the word over, so sweet was it
to her ears. When she recovered herself, she
would wonder, because she had been in a deeper
ecstasy than usual ; but it was whispered to her,
" Do not marvel, for this is the last year of time
you have to live." And she heard too the voice
of the Lord, saying to her, " Come, my beloved,
my spouse, my dove, and thou shalt be crowned."
On one occasion she was more than usually forget
ful of herself, and carried away by the violence of
her feelings, out of the abundance of her heart,
among many other things she exclaimed, " The
garments of the King s daughter smell like sweet
incense, and the limbs of her body are like pre
cious relics sanctified by God."
In the year in which she passed into rest, I was
preparing myself according to the office entrusted
to me by the legate of the holy father, for preach
ing and for giving the cross to those whom God in
spired against the heretics. At this time she en
quired of me when I proposed to return. I answer
ed that my absence would be a very long one. In
that case, she replied, I leave you by my will what I
432 LIFE OF THE B. MART OF OIGNIE3.
wish you to have after my death. At this time,
and up to the beginning of Lent, she had no com
plaint, yet she knew of her death long before
hand, as we have before said, and when she
told rne this, she acquainted me at the same time
that her death was close at hand. Being then
uncertain about the time of my return, she hasten
ed to make her will, in which she left me her
girdle, and a linen handkerchief with which she
used to wipe away her tears, and some other
little things more precious to me than gold and
silver. As the time drew on, and her long-de
sired illness began to approach, which was to close
her earthly life, she said to her maid, a devout
virgin who waited on her, " 1 fear that I shall be
a great burthen to you and to others, for I must
depart out of this life to God, by a long and
severe sickness, Who can assist me for so long a
time ?" Indeed, she was always afraid lest any
one should be put to any trouble on her account,
whereas the real state of the case was, that all
were grieved that they could not assist her, and
wait on her more often. She foretold that she
should lie dead on a Monday, and accordingly,
for a whole year before, she fasted so rigidly on
that day, as hardly ever to eat anything upon it.
As the time of her departure appproached
nearer, she busied herself the more unintermit-
tingly, both night and day, in endeavouring to
serve and please God. From the Feast of the
Annunciation of our Blessed Lady, to that of the
Nativity of St. John the Baptist, she only took
food eleven times, and that in very small quan-
LIFE OF THE B. MARY OF OIGNIES. 433
titles ; being ever full of joy, and looking forward
to the day of her heavenly espousals with the
greatest exultation. She had a great and most
special devotion to St. Andrew, who had embraced
the cross with such ardent love, that he would
not come down from it, and she received many
and most familiar visits from him. Some timo
before her last sickness, the blessed apostle said
to her: "Be of good comfort, my daughter, for
I will not leave you ; and as I once confessed
the faith of Christ, and would not deny it, so, in
the day of your departure, I will acknowledge
you before God, and assist you in your last
moments, and give my witness to you."
The promised time which she had anticipated by
many tears, and prayed for with many sighs and
groans, at last arrived. And suddenly there was a
sound heard : the voice of the turtle-dove, the
voice of praise and thanksgiving, the sound of
joy and feasting, like the voice of the Most High
God. For, indeed, it was He Himself who wiped
away the tears from the eyes of His handmaid,
and filled her heart with joy, and her lips with
melody. She began to sing with a loud and clear
voice, and ceased not for as much as three days
and nights to praise God and to return Him
thanks ; singing in the sweetest strains of God,
of the Blessed Virgin, of the saints, of her friends,
and of the Holy Scriptures. Nor was she ever at
a loss either for ideas or for words to express
them ; but God taught her so plainly what she
should say at the time, that it was as if all
were written out before her eyes. She con-
28 VOL. ii.
434 LIFE OF THE B. MARY OF OIGNIES.
tinued siuging aloud, and that without once
stopping either to think what she should say,
or to arrange her words into verse. It seemed
to her that one of the seraphim spread his wings
over her breast, and by his inspiration and sweet
assistance she uttered this hymn without any
difficulty. Having sung in this way through the
whole day, at nightfall she became so hoarse
that she could hardly speak audibly. The prior
of our house was rejoiced at this, because on the
following day, which was Sunday, a great many
secular people are wont to meet together from
various quarters in our Church ; and if they had
heard her singing with so loud and shrill a voice,
without ever ceasing, they might have been
scandalized, and would have thought her out of
her senses. For the children of this world, being
children of grief, do not wonder if any one cries
out through excess of trouble or pain, like those in
the pangs of childbirth. But if any one through
the excess of joy, and the overflowings of his
heart, is compelled to give utterance to his feel
ings in exclamations and gestures, they are
struck with wonder and amazement. The chil
dren of joy, on the other hand, feel no surprise at
this, nor are they scandalised at it, but, in all
humility, adore the mighty works of God in His
saints.
However, when the next morning had come, our
minstrel began to sing louder, and more clearly
than ever. For the angel of the Lord had sent
a most sweet unction into her breast, which had
taken away all her hoarseness, and made her
LIFE OF THE B. MARY OF OIGNIES. 435
voice clear as before. Being thus renewed, she
ceased not to praise God almost throughout the
whole day. The people without heard nothing but
the sweet sounds of mirth and melody. For the
prior had caused all the doors to be closed, and
the people to be shut out, while he and the maid
of the saint remained within the church. In
this way they heard all that she said, much of
which they could not understand, for indeed what
she spoke about were the secrets of heaven. Some
things, however, they did understand, yet, alas !
it was but little they could remember. First
of all she entoned her loudest and highest Anti-
phon, in honour of the Blessed Trinity, in which
she adored the Trinity in Unity, and Unity in Tri
nity, for a long time, filling her song with most won
derful and ineffable things. Then she expound
ed, in a new and marvellous way, some parts of
the Holy Scriptures, passages of the Psalms, and
of the Gospels, and others out of the Old and
New Testament, and treated learnedly and acutely
about things which she had never learnsd. From
the Trinity she descended to the humanity of
Christ, next she spoke of the Blessed Virgin,
then of the holy angels, next of the apostles, and
so on of the other saints in order. Lastly, she
came to her friends still living in the world, as to
those in the lowest grade, and about these she
said much, commending them in order one by one
to God, and offering many prayers for them.
And all this was in verse, and moreover in Latin.
Among the wonderful things she said, one was
that the holy angels derived their knowledge and
436 LIFE OF THE B. MARY OF OIONIES.
wisdom from the light of the Holy Trinity, but
that by the light of Christ s glorified body they
came to have joy and fruit in the souls of holy
persons. She constantly declared that the Blessed
Virgin was now glorified in body as well as in
soul, and that the bodies of those saints who
rose at the Passion, never afterwards returned to
corruption. She said with great joy, that the
lloly Spirit would soon visit His Church, and
would send labourers into it in greater abun
dance than usual, for the good of souls through
out the whole of Christendom, and would extend
the light of the gospel over a great part of the
world ; (referring to the orders of St. Francis and
St. Dominic, which were soon to be instituted.)
In speaking of blessed Stephen, the proto-martyr,
whom she called the rose-garden of Paradise, she
said that when he prayed for his murderers at his
death, God gave St. Paul to his prayers, and that
when afterwards the blessed apostle himself was
giving up his spirit at his martyrdom, St. Stephen
was near, and offered his soul to God, saying,
" This is the great and beautiful gift which I
received from Thee ; I return it to Thee now
with multiplied fruit."
She then made many supplications in behalf of
a certain preacher whom God had given her, and
in praying for him, as she did at some length, she
entreated first of all, that God would so preserve
him, that when he came to die she might offer up
his soul as one which God had entrusted to her,
and which she restored with usury. She men
tioned all the trials and temptations, and even the
LIFE OF THE B. MARY OF OIGNiES. 4)37
sins of her preacher, which he had formerly been
guilty of, and then prayed God to keep him from
such for the time to come. The prior, who knew
his conscience from hearing his confession, heard
her repeat all this, so he went to him and asked
him whether he had told the saint all his sins, for,
he added, in the course of her singing, she has
related all that you have done, just as if she
had read it out of a book. She went through
the Magnificat a great many times, explaining
it in Latin verse, and seemed to experience great
sweetness and consolation in this song of the
most Blessed Virgin. At last she came towards
the end of her singing to the song of Simeon,
when with great devotion she commended to God
her friends, both men and women, especially the
nuns living at Liege, praying that they might
have peace, and at the end of each sentence she
repeated the first verse of the Nunc Dimittis. In
the same way she prayed for the religious of
Nivelle, and many others in the diocese of
Liege, ever repeating between each the Nunc
Dimittis.
HER LAST ILLNESS.
These three days of rejoicing being ended,
she directed a couch to be prepared for her
in the church before tho altar, and return-
ing as it were to herself, she called the
438 LIFE OF THE B. MARY OF OIGNIES.
brothers in, and said to them, " The lamentations
in which I mourned for my sins have passed over,
and so has the song in which I rejoiced and
praised God for the eternal joys that await me ;
now follow the pangs and woes of sickness and
death. No food will ever again cross my lips, nor
shall I ever read again in this book." As she
said this, she gave to them a book, containing
some prayers and hymns to the Blessed Virgin,
which she was wont to use. Thus she patiently
submitted herself to God s gracious chastisement,
and awaited her blessed end in silence and hope,
and with great joy.
In this sickness she suffered grievous pains, but
again would find at intervals a sweet repose, for
the saints who had so often come to her in her
health, visited her still more frequently in her ill
ness. Christ Himself often appeared to her, look
ing at her with an eye of pity and sympathy. The
Blessed Mother of Christ, too, continually aided
her, and above all, blessed Andrew the Apostle,
coming to her again and again, gave her great
consolation, rendering the pain of the disease
scarcely sensible. The holy angels, too, were
present, and waited on her with the greatest care.
Indeed, one night, when she was very thirsty, and
could not rise or walk through excessive weak
ness, two holy angels supported her, and led her to
the place where the water was, and when she had
drunk they led her back, so that she returned to
her bed without any fatigue. When, too, by the
advice of the Blessed Virgin, she received Extreme
Unction, all the Apostles were sensibly present to
LIFE OF THE B. MARY OF OIGNIES. 439
her ; and the blessed Peter showed her his keys,
and promised that he would open the gate of
heaven for her; and Christ made the sign of
His own cross, the standard of His victory, on her
feet. Moreover, as she was anointed in her dif
ferent limbs, she was sensibly conscious of the
operation of the Holy Spirit in the sacrament,
and she actually perceived His illumination in
the anointed part,
Besides this, some of her friends and acquaint
ance long since dead, were sent to console her ;
among these was John of Dionanto, who was now
reigning with Christ, and Brother Richard of
Menehen-Capella, a man ^of very good and holy
life, who, notwithstanding, was still in purga
tory. There was one, indeed, still undergoing
great torments in purgatory, who presented
himself to the handmaid of Christ in that
last illness of hers, to ask her aid. He was
one who had lived formerly under the name and
appearance of a religious, but having thus shown
himself in the way of perfection, he scandalously
and disgracefully returned to the world, and
married a woman who had in a similar way taken
up the way of perfection, but had made void her
first faith. He said that the fiercest and most
exquisite torments he suffered were on account of
his having done injury to the church of God by
the scandal he had given. The holy bishop of
Toulouse came there chiefly for the sake of seeing
her, and the saint received the greatest consola
tion, nay, and even bodily strength for a time
from his presence, and the ever Blessed Virgin
440 LIFE OF THE B. MARY OF OIGNIES.
raised her up into the air as she thought, to
receive him, The same bishop was celebrating
High Mass in that church, at an altar dedicated
to the Blessed Virgin, when, as he was about to
receive the Host, the saint saw as it were a white
dove, which put the Blessed Eucharist into the
bishop s mouth, and at the same time God showed
her his soul transfused and illuminated with a
great light.
During her illness she was able to eat absolutely
nothing, nor could she even endure the smell of
bread ; yet, notwithstanding this, she received the
Body of our Lord without any difficulty. And
this dissolving itself as it were, and passing into
her soul, not only comforted her soul, but
relieved her bodily weakness immediately. Twice
during her illness it happened that on receiving
the Sacred Host, her face was illuminated with
rays of light. We tried once whether she could
take an unconsecrated particle, but she instantly
turned away, having a horror for the smell of
bread. And the pain and uneasiness she felt
at a small portion having touched her teeth,
was so great that she began to cry out, to vomit
and spit, and to pant and sob, as if her breast
would have burst. And thus she continued to
cry out a long time, and though she washed
her mouth with water over and over again, yet
she could hardly rest throughout the greater part
of the night. Yet, however infirm she was in
body, and however weak and light her head was,
since for fifty-three days before her death she
ate absolutely nothing, yet she could always bear
LIFE OF THE B. MARY OF OIGNIES.
the light of the sun, and never closed her eyes
against its brightness and splendour. And what
is still more strange, though we often sang loudly
in the church and rang the church bells, which
made a loud and sharp noise, close at her ears,
and that for a good while together; and again,
when many masons were striking and knocking
with their mallets at an altar which we were
having built to be consecrated by the Bishop of
Toulouse, yet none of this noise gave her the
least disquiet or uneasiness, when once she knew
that it was for the service of God, or His
Church. She herself said, when we were com
miserating her, that the sound did not strike
her nerves, nor ever go near her brain, but that
she received it directly in her soul, where it gave
her great sweetness.
Her friends and acquaintances, upon her sick
ness being known, flocked in from all quarters to
see her. Upon our mentioning, however, the
names of some who did not come, she said, " I
shall see them before ray departure ; while about
others she said, "I shall not see them again
in this world," and so the event proved. There
was a noble lady, formerly the wife of the
Duke of Louvain, who, having left the world, had
become a nun of the Cistercian Order. This lady
had seen the saint a long time before her death,
when she was as yet at Willambrock. As she was
taking leave, she said, " I do not know, my lady,
whether I shall ever see you again." To whom
the holy woman replied, "Yes, you will see
me again." When, therefore, she heard, at
442 LIFE OF THE B. MARY OF OIGNIES.
the place where they lived, which was near
Cologne, and a long way off, that the saint was
near her end, she said, " I trust in God that I shall
still see her as she promised me." And, indeed,
it so fell out that when she arrived the bells were
being tolled for her death, yet she was present
when she was prepared for burial, and at her
funeral. She told one of us some things which
the Holy Spirit had revealed and promised
her should take place after her death. These
things we have subjoined, because of the scan
dal which weak minds may take, in such a
way, that when they come to pass, the writing
having been referred to, it may be easily seen
that they have been foretold. In the mean
time I have gladly closed and sealed up these
discourses, because many perchance shall pass
away before they are accomplished. For some
there are, who, unless they see the imme
diate fulfilment of what God has perhaps
designed for the benefit of later generations
begin forthwith to murmur, and to say with
the Jews, " Command, command again ; expect,
expect again." Some of them we have already
seen fulfilled, such as about the spot where she
was to be buried, and the garments which were
honoured, and sanctified by the cold which
she endured in them, and about the day
of the week on which she was to lie dead.
And since these things have fallen out as she
said, we expect most surely that the rest will do
so; as, for instance, what she said of the song of
the new feast, promised her by the Lord for the
LIFE OF THE B. MARY OF OIGNIES. 443
angels voices she had heard ; or agaii-, con
cerning the miracles which were to take place
on account of the splendours she had seen, for,
as we have said, she frequently saw our Lord
appearing in great splendour and beauty ; con
cerning the double fast on the two solemn days
on account of her two days fast, for it was often
her custom, after having fasted for two days,
to take food on the third, and, lastly, concerning
an image of hers that was to be greatly venerat
ed, because she had greatly venerated and prayed
before an image of the Blessed Virgin.
MARY S HOLY DEATH.
When the hour of her departure out of this
world was now at hand, God shewed His daughter
her portion of the inheritance of her brethren, and
she was permitted to see the place prepared for
her in heaven. She saw and rejoiced at the sight
of so great and high a reward, the glories of which
we might in some measure estimate, could we
only remember the precious stones and dazzling
gems which were shown to her, and which she re
counted to us one by one. But as it is written,
Eye hath not seen except Thine, God, what
things Thou hast prepared for those that love
Thee, it follows that we cannot comprehend it.
All that we can do is to estimate the glory which
she would be counted worthy of who served God
LIFE OF THE E. MARY OF OIGNIES.
so devotedly, and loved Christ with so tender
an affection, and whom our Lord honoured with
such singular privileges, even upon earth. On
the Thursday before her death, we were with
her in the evening. She could not speak,
nor did she turn her eyes towards us, but
kept them fixed immovably on the heavens,
for she was lying removed out of her cell in the
open air, and her face began to brighten with
a wonderful serenity. Through the greatness of
her joy, she began to sing in a very low voice,
almost like a whisper, for she was too weak to
raise her voice high. And this she continued for
a long time, with a sweet smile on her face. I
came up quite close to hear what she said, but I
could not understand anything of her song, ex
cept the words, "How fair art Thou, God our
King." After having remained for a long time
in this state of joy, singing and laughing, and
sometimes clapping her hands, she seemed at
length to come to herself, and to feel in some
degree a sense of her weakness, which before she
had not done, and she began to groan a little.
When we asked her what she had seen, she
was unwilling, or perhaps unable to speak, ex-
cept a very few words, merely replying, I could
say wonderful things if I dared." The vespers of
Saturday were now drawing on, and at the same
time the day of her nuptials, a day of joy and glad
ness, the day which the Lord had made, and which
He had foreseen, and provided and promised to
His handmaid. It was a Sunday, the day of the
Resurrection, the day of the Vigil of St. John the
LIFE OF THE B. MARY OF OIGNIES. 415
Baptist, and the day, too, on which it is said
that St. John the Evangelist departed out of
this life, though the Church is accustomed to
celebrate his festival at a different time. Then
the handmaid of Christ, who had now for fifty-
two days eaten nothing, began to sing with a
most sweet voice, Alleluia, and so continued
nearly the whole night through, in joy and praise,
as if she were invited to a feast.
On the Sunday the devil appeared to her as if
lying in wait to bruise her heel, and gave her
great trouble and vexation, for she began to
tremble a little, and even to ask those who were
standing by, for help. Then, taking courage
again from God, she fortified herself with the sign
of the cross, and boldly bruised the serpent s
head, saying : " Get thee behind me, filth and
abomination !" for she did not call him foul,
but filth itself. The evil spirit retiring upon
this, she began again to sing Alleluia, and to
return thanks to God. As the holy vespers
of St. John Baptist approached, at about the
same hour when our Lord breathed forth His
Spirit on the Cross, that is about the ninth hour,
she too departed to her Lord, without changing in
the least through the pain of death, the joyful ex
pression of her features, or any other sign of the
joy she felt. Indeed, I do not ever remember even
when she was in good health, to have seen her face
more serene, and peaceful, and happy, than it
looked then. She did not, like most persons,
become pale and sallow in appearance, but her
countenance was fair and bright in angelic sweet.
446 LIFE OF THE B. MARY OF OIQNIES.
ness, and dove-like simplicity, so as to incite many
to devotion, both in her last moments, and after
her death. Many who were bedewed with sweet,
but copious floods of tears at the time of her death,
felt that they were visited by God through her
merits. Indeed, a certain holy woman had foreseen
and foretold that those who assisted at her depar
ture should receive great consolation from God.
When her holy body was washed after her death,
it was found so attenuated, and worn out by sick
ness, and fasting, that her spine was close upon
her stomach, and the joints of it could be seen, only
covered, as it were, by a thin skin, like a piece
of linen.
Even after death she did not desert those whom
she had loved in life, but returned to visit some
of them, and conversed very frequently with some
women of pure and holy life, and directed their
actions, strengthening them in dangers, and re
moving all doubt from their minds, by secret and
certain signs. For some of her friends she ob
tained by her prayers, as we believe, the illumi
nation of wisdom, and the fervour of charity.
Thus it came to pass, that a certain Cistercian
monk, after the decease of the saint, saw in his
sleep a golden cup coming out of her mouth, from
which she gave drink to some of her friends.
Another person told me that he had seen in his
sleep her body changed into a most exquisite and
precious jewel. It was in the twelve hundred and
thirteenth year of the Incarnation of the Word, on
Sunday, the 23rd of June, on the Vigil of St. John
the Baptist, about three in the afternoon, that the
LIFE OF THE B. MARY OF OIGNIES. 447
precious pearl of Christ, Mary of Oignies, in about
the 36th year of her age, was borne to the palace
of the Eternal King, where there is life without
death, day without night, truth unalloyed with
falsehood, joy without sadness, security without
fear or anxiety, rest without toil, and eternity
without end : where the mind is not troubled
with cares, nor the body afflicted with pain, where
the river of Divine pleasure fills all things, and
satisfies all with the Spirit of perfect liberty:
where we shall know as we are known, when
God will be all in all, and our Lord Jesus Christ
shall deliver up the kingdom to God and the
Father, who lives and reigns with the Father and
the Holy Spirit for everlasting ages. Amen.
The above Life of the B. Mary of Oignies was
written by Cardinal James of Vitriacum. who, as
he was studying theology at Paris, heard of the
fame of the saint, whereupon he gave up his
studies, though he was exceedingly fond of them,
and came to Oignies, where the saint had then
newly come to live. When she came to know of
this, she entreated him to give up the idea of re
turning to France, and to remain with the Friars
of Oignies, and become her preacher. This he
at last consented to, and, accordingly, when he
speaks in her life of a certain preacher whom God
had given her, and whom at her death she recom
mended very earnestly to God, it is himself he
refers to. There is in the Bollandists Collection,
448 LIFE OP THE B. MART OP OIGNIES.
a Supplement to the Life of Mary, by Friar
.Nicholas, a Canon Regular of the Convent of
Cantipratan, who was a contemporary of the saint
and the cardinal, and who has told us a good deal
about both. His account of the saint and her
miracles is very interesting, but as the above
memoir contains a pretty full account of what she
did, we shall refrain from entering into it further
than to give one or two short extracts of the most
remarkable things therein related.
One day, when she was talking to Egidius,
the Prior of Oignies, about her preacher, James
of Vitriacum, she foretold that he would be a
bishop in the Holy Land, and when the prior
reproved her for talking so, she repeated that
it would really take place, and that he would
live to see it, though she should not. "More
over," she added, " his removal shall be a cause
of great sorrow to you, but your sorrow shall
be turned into joy, for he shall return again
from those parts, and live in your house. The
prior was a good deal disturbed at what she
said, and told the cardinal. Accordingly it fell
out that, in four years time, he was elected and
consecrated Bishop of Accon, but before this
time had elapsed she had departed out of this
life.
Another story that is related of her is a very
remarkable one. Mary s mother had been a person
living in the world, and among worldly persons,
but as such she had been one of a very decent
and respectable life, and especially she was in the
habit of giving away a good deal in chanties to
LIFE OF THE B. MA.BY OF OIGfflES. 44-9
the poor, so that the saint who loved her as a near
relation, one of the same flesh and blood as her
self, had a good hope that she would be saved yet
so as by fire. As, however, she was not certain,
since God s judgments are unsearchable, she
prayed earnestly that she might know in what
state her mother s soul had passed out of the
world. After having shed many tears on this ac
count, it happened one day that, as the Prior
Egidius was saying Mass, and Mary was kneeling
by the altar, as it were at the feet of her Lord,
she was suddenly seized with a great horror which
came over her, and upon looking up she saw a
dark and gloomy spirit standing near her. She
drove away all fear by making the sign of the
cross, and then boldly asked the spirit who it was.
"I am," it replied, "your mother for whom
you made supplication." " How dost thou fare,
mother?" she replied, "and in what state art
thou?" "In an ill and miserable one," said
she, " for the gates of hell shut me in, and con
demned as I am to eternal perdition, your
prayers are of no avail." Her daughter uttered
a deep groan, and when at length she had
courage to speak, she said : "Alas, mother, what
was the cause of your damnation?" "I was,"
she said, " brought up and supported by what
had been acquired by usury and unjust gain,
and although I was conscious of the sin, I did
not take any pains to restore what had been
taken away, nor did I consider the command of
God, but having entered into the crooked ways of
the world, I thought it beneath me to change
29 VOL. n.
450 LIFE OF THE B. MABY OF OJGSTE9.
from the steps of my forefathers. And not having
repented of iny evil deeds, I at length changed
my unfruitful life for death, and have thus Tost
the life of the world to come." And saying this
she disappeared. The handmaid of Christ thought
long on what she had seen and heard, Tud
weighing it well, adored the just judgment of
the Almighty even in the condemnation of her
mother, nor did she shed any more tears for
her, or weep any longer for the eternal death
of her from whom she had received her bodily
life ; for her intellect and soul submitted to the
judgment of the Almighty God, who had alone
created if, and who is the Judge of alt tilings.
Mary was especially powerful against the spirit
of blasphemy, and many miracles are related in
which she cured persons who were possessed in
this way. Among others Cardinal Hugo, Bishop
of Ostia, who succeeded Honorius III., under the
title of Gregory IX., was once attacked by very
violent temptations against faith, so that he
was driven almost to desperation by the repeated
attacks of the enemy, and could find no rest or
refreshment; his food did not nourish him, and
he wasted away with the violence of the conflict,
for except when he was in the company of the
cardinals assembled in conclave, he was ever
harassed with the most horrible and distressing
thoughts. At last he opened the state of his
mind to Cardinal James of Yitriacum, who had
come to Eome from his bishopric in the Holy
Land, The latter was full of sympathy for him,
and after conferring a good deal with
LIFE OF THE B. MART OF OIGNIES. 451
on the subject, and giving him a good deal of
counsel on the use of the ordinary remedies in
such cases, he presented to him the life of the
eaint which he had already written, entreating
him to read it over, as it contained an account of
one who was gifted with extraordinary powers
against the spirit of blasphemy, and the efficacy
of whose intercession had been experienced by
many, as well since her death as before it.
Cardinal Hugo, who had heard a great deal of
Mary, received the book eagerly, and begged his
friend to give him some relics of her if possible.
The other accordingly presented him with a
finger of the saint in a silver case, which he
always wore round his neck, and which had been
of great help to him in more than one imminent
danger. The cardinal accordingly read the book
very carefully, and when the evil spirit next
attacked him, he had immediate recourse to the
relics and intercession of the saint, upon which
he was instantly freed from the attacks of the
evil one, and felt them no more.
Her Biographer subjoins this remarkable testi
mony about her. " I have," he said, " as being
a person who was educated in those parts, seen
and known a great many religious of both sexes,
and those of no small spiritual attainments, I
have been acquainted with their secret visitations
and visions, and she is the only person whom I
have never once known to have been deceived
by the great enemy of mankind, but always to
have understood his wiles and deceits."
Mary s relics were translated with great care
884025
452 LIFE OP THE B. MAET OP OIGNIES.
and solemnity on the 12th of October, 1608, by
the Bishop of Namur, who removed them from
the church of the priory of the Augustinian
Canons-Kesular to the church dedicated to the
n n ^ *-. 4- V. ~-.- 1 *
saint herself.
THB END.
RICHARDSON AND SON, DERBY.
BX 4700 .C56 C4613 1852
v.2 SMC
Chaugy, Franpcoise
Madeleine de,
Life of S. Jane Frances
de Chantal : foundress
AZE-0792 (mcih)
