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MINOR WORKS OF ST. TERESA

NIHIL OBSTAT

Dom. Edmundus Kendal, D.D., O.S.B. Censor
deputatus.

IMPRIMATUR

Dom. Aidanus Gasquet, O.S.B. Cong. Angliae
Abbas Praeses.

NIHIL OBSTAT

Franciscus Canonicus Wyndham, O.S.C.

IMPRIMATUR

Edm. Can. Surmont.

Vic. Gen.

Westmonasterii,

Die 28 Julii 1913.

T2*e>&

n i

MINOR WORKS OF
ST. TERESA

CONCEPTIONS OF THE LOVE OF GOD
EXCLAMATIONS, MAXIMS AND POEMS

SAINT TERESA OF JESUS

TRANSLATED FROM THE SPANISH BY THE

BENEDICTINES OF STANBROOK

REVISED WITH NOTES AND AN INTRODUCTION
BY THE REVEREND

FATHER BENEDICT ZIMMERMAN

O.C.D. OF WINCANTON PRIORY

ALSO A SHORT ACCOUNT OF THE SAINT'S DEATH AND
CANONISATION, ETC., BY THE TRANSLATOR

LONDON

THOMAS BAKER

MCMXIII

The Benedictines of Stanbrook desire to express
their sincere thanks to the Reverend Father Bene-
dict Zimmerman for his having kindly revised the
translation of this work and for the notes, index,
and introduction which he has added to it.

FROM THE ADDRESS BY HIS HOLINESS POPE

LEO XIII. TO THE REV. MARCEL BOUIX, S.J.,

MARCH 17, 1883.

" Saint Teresa's writings contain a power rather
heavenly than human, which is marvellously efficacious
in reforming men's lives, so that her books can be read
with benefit, not only by those engaged in the direction
of souls, or by those who aspire to eminent sanctity of
life, but also by everyone who takes any serious interest
in the duties and virtues of a Christian — that is to say, in
the salvation of his own soul."

CONTENTS.

PAGE

Introduction by Rev. Benedict Zimmerman . xi
Poems :

i. self-oblation 3

2. the soul's desire. first version , 6

3. the soul's desire. second version . 10

4. the soul's exile . . . . .12

5. SELF-SURRENDER l6

6. DIVINE BEAUTY . . . . l6

7. THE COMPACT 17

8. ON THE TRANSVERBERATION OF THE SAINT'S

HEART l8

9. ASPIRATIONS . . . . . -19

10. " SOUL, THOU MUST SEEK THYSELF IN ME " 20

11. THE DYING SAINT TO HER CRUCIFIX . 21

12. NUNS OF CARMEL 24

13. THE WISE VIRGIN 25

14. THE REFRAIN OF A SONG FOR A CLOTHING . 27

15. THE HOLOCAUST 28

16. THE BRIDE OF CHRIST 30

*''• 17. THE SHEPHERD'S BRIDALS . . . 31

vii

Vlll

CONTENTS.

18. THE CLOISTER ....

19. THE STANDARD OF THE HOLY CROSS

20. GREETING TO THE CROSS

21. PROCESSIONAL FOR THE FEAST OF THE HOLY

CROSS

22. THE LAMB OF GOD ....

23. THE ANGELS' SUMMONS TO THE SHEPHERDS

24. THE SHEPHERDS AT THE CRIB .

25. CHRISTMAS DAY ....

26. THE SHEPHERDS' CAROL FOR THE CIRCUM-

CISION .....

27. SAME SUBJECT ....

28. THE SHEPHERD AND THE THREE KINGS

29. TO ST. ANDREW ....

30. TO ST. CATHERINE THE MARTYR

31. ST. HILARION ....

32. RHYMED MAXIMS ....

33. SAINT TERESA'S BOOKMARK

34. THE SOUL'S DETACHMENT

35. SONNET TO JESUS CRUCIFIED .

36. SONG OF SISTER ISABEL OF JESUS .
PRAYER OF ST. TERESA .

notes on the poems

a.mations, or Meditations of the Soul on
its God :

EXCLAMATION I. ,

PAGE

33
35
36

37
4i
43
43
45

CONTENTS

PAGE

EXCLAMATION II. .

EXCLAMATION III.

EXCLAMATION IV.

EXCLAMATION V. .

EXCLAMATION VI.

EXCLAMATION VII.

• 87

EXCLAMATION VIII.

. 89

EXCLAMATION IX.

EXCLAMATION X. .

EXCLAMATION XI.

EXCLAMATION XII.

EXCLAMATION XIII.

100

EXCLAMATION XIV.

102

EXCLAMATION XV.

IO4

EXCLAMATION XVI.

I06

Conceptions of the Love of God :

saint teresa's introduction . . .ill
i. of the difficulty of understanding
the meaning of the holy scriptures,
especially the canticle of canticles ii3
ii. of false peace ..... 123
iii. of true peace ..... 145
iv. of the love of god, and the prayer of

QUIET 156

V. OF THE LOVE OF SOULS PROTECTED BENEATH

THE SHADOW OF GOD , . .165

X CONTENTS.

VI. OF THE ECSTASY OF LOVE, AND RAPTURES . I70
VII. GREAT DEEDS DONE AND HEAVY CROSSES

BORNE FOR THE LOVE OF GOD . . l8o

Maxims of St. Teresa 191

Miscellaneous :

papers found in st. teresa's breviary . i99

the last days of st. teresa . . . 201

st. teresa's manifestations after death . 225

additional maxims 24o

canonisation of st. teresa . . . 242
bull of gregory xv. for the canonisation

of st. teresa 254

Index 275

INTRODUCTION.

The Minor Writings of St. Teresa, — Minor because
they occupy but little space in print, although as
a revelation of the beauty and grandeur of her
soul they equal the Life and the Interior Castle,—
comprise the Poems, the Conceptions of the Love
of God, the Exclamations and certain Maxims.
While the Exclamations and the Maxims are fairly
well known to English readers, the Poems and
the Conceptions will probably come as a surprise
to many of them. It is necessary to say a few
words by way of Introduction.

" POEMS."

" I know one," says the Saint in her Life, evi-
dently speaking of herself, " who, though she was
not a poet, yet composed, without any prepara-
tion, certain stanzas, full of feeling, most expres-
sive of her pain : they were not the work of her
own understanding ; but in order to have a
greater fruition of that bliss which so sweet a
pain occasioned her, she complained of it in that
way to God." ' This was when she had reached

1 Life, ch. xvi. 6.
xi

Xll INTRODUCTION.

what she describes as the " third water " or the
third state of prayer, which leads to " spiritual
inebriation." It is an overflowing of the heart
which can no longer contain the abundance of
bliss infused into it. Alluding to the verse of
the psalmist, " Cum dilatasti cor meum, — When
Thou didst dilate my heart," St. Teresa considers
that such graces, even of a less high order, cause,
or require a widening of the heart, because they
do not follow the narrow measure of poor human-
ity.1 What, then, must it be when grace comes
in a mighty stream, a perfect torrent ? Like
a river it precipitates itself down the sheer rock
into a narrow basin which cannot hold it, but
casts it up again with double vehemence, though
not in the form of a solid mass, but dissolved into
a myriad of atoms which break up and reflect
the sunlight in the delicate hues of the rainbow.
Thus the vehemence of the spirit seeks an outlet,
not by bursting its prison walls with elemental
force, but by converting itself into sweet song.
In moments of emotion the sober word is in-
capable of following the rush of thought. The
love-stricken swain sings in verse the praises of
the object of his passion. The ardent patriot
rouses inert multitudes with mighty song ; the
prisoner in his dungeon, the sufferer on his pallet,
finds solace and revives hope in accents that
vibrate in countless hearts. Thus, in a higher

* Interior Castle, M. iv, ch. i. $.

INTRODUCTION. Xlll

order of things, the soul yearning for the Supreme
Good bursts into verse ; the prophet's words
become a war song ; the wailing of the down-
trodden, of him that is humbled by his fellow men,
or all but crushed under the heavy hand of God,
is turned into lyrics. More than that ! Is there
not a song reserved for those who are purchased
from the earth, a " new canticle which no man can
say but the hundred and forty-four thousand1 ? "
" Who could tell the song when the morning
stars praised Me together, and all the sons of God
made a joyful melody ? " 2 Above all, is not
God himself the first and the greatest of poets ?
For, what is the universe but one great poem ?
Are not the Incarnation and the work of Redemp-
tion as it were the setting to music of the Word of
God?

No wonder, then, that the great contemplatives
are also great poets. St. Bernard, St. Francis
of Assisi were poets. The German Dominican
mystics have left verses of high merit. St. John
of the Cross, austerest of all mystics, is the sweetest
of all poets. Luis de Leon is a classic in poetry
no less than in prose.

It is therefore not surprising that St. Teresa,
enamoured of God, should have discharged the
superabundance of her heart in accents sweet
and mild. " Though she was not a poet/' — she
thinks, but in this, surely, she is mistaken. She

1 Apoc. xiv. 3. 2 Job. xxxviii. 7.

XIV INTRODUCTION.

became a poet the moment she found a worthy
object of her verse. And having found it, she
poured forth her feelings in an uninterrupted
flow of melody.

Some of her poems she committed to paper,
but not all. Writing from Toledo to her brother,
Don Lorenzo de Cepeda (January 2, 1577), she
quotes three strophes of her beautiful poem be-
ginning—

Oh hermosura que excedeis,

adding significantly : "I do not remember the
rest," and, in fact, nothing more has been pre-
served of this piece of verse. Some other songs
were taken down by the nuns her companions.
Much, however, has been lost, for her biographers
and the persons who gave information during the
various processes of beatification and canonisa-
tion were able to quote the beginning of some
poems not contained in the autographs or the
nt collections. Some verses, too, have been
attributed to her which modern critics are dis-
inclined to consider as her work. This refers
particularly to the beautiful sonnet beginning —

No me mueve, mi Dios, para quererte,

which has also been ascribed to St. Francis
Xavier. There is no evidence that St. Teresa
knew the sonnet form, all her genuine poetry
being of much simpler structure.

It must, however, be pointed out that internal

INTRODUCTION. XV

evidence alone is not a sufficient guide for the
discrimination between her own verses and those
which may be said to belong to her school. Thus,
the Christmas carol beginning —

Oy nos viene a redimir

has been disallowed by Don Vicente de la Fuente
and others, but as the Carmelite nuns of Florence
claim to possess the autograph (or at least part
of it) in St. Teresa's hand, it must be included
among her undoubted works. From this it will
be seen that the safest way to arrive at a reliable
conclusion is to single out those poems for which
there is external evidence, and to suspend judg-
ment with regard to the others.

The fathers who about the middle of the
eighteenth century were commissioned to collect
her writings with a view to preparing a critical
edition — which, unfortunately, never appeared in
print — were able to throw a great deal of light on
this as well as on other portions of her works.
Their labours fell into the hands of Don Vicente
de la Fuente at a time when, practically, all the
convents of Carmelite friars were dissolved, so
that he was the first and for a long time the only
one to profit by their studies. He divided the
poems into four classes — namely, those that are
unquestionably genuine, those that are probably
so, others which are doubtful, and some which
are certainly not her work. The first class com-

XVI INTRODUCTION.

prises seven, the second fifteen, the third twenty-
one, and the last three numbers. He did not
publish all these, but only thirty, for some were
lost or had never been committed to writing,
and others could not be traced by him.

The French Carmelite nuns, already repeatedly
quoted in these volumes, have taken up the matter
anew in the sixth volume of their (Euvres completes
de Sainte Terlse, and the result of their investi-
gations has been, in the main, accepted by those
responsible for the present edition.

Only four poems are preserved in St. Teresa's
own handwriting — namely, the one beginning —

Cuan triste es, Dios mio,

and the second version of the Glose, beginning —

Vivo ya fuera de mi.

These were published in facsimile at Madrid in
1884 by Don Antonio Selfa. As has been men-
tioned above, the Carmelite nuns of Florence
possess fragments of the autograph of two carols —

i Ah l pastores que veldts,

and

Oy nos viene a redimir.

The remaining poems preserved in various con-
vents of nuns were collected by Father Andres de
la Encarnacion in 1759. He found sixteen poems
at Toledo, fourteen of which remained unedited
until 1 861, when Don Vicente published his first

INTRODUCTION. XV11

edition of the works of St. Teresa. At Cuerva
there were five, one of which is, however, not by
St. Teresa, and another was known previous to
Fuente. The Convent of Madrid possessed a
collection made in 1606 containing five poems,
four of which were already known. The five
pieces of verse preserved at Guadalajara are all
contained in the preceding collections. From
these sources Fuente derived eighteen poems,
not previously known, plus three from other manu-
scripts in the National Library at Madrid. In his
second edition (1881) he added two more from the
Convent of Soria. The French Carmelite nuns,
availing themselves of these sources, as well as
of some recent publications and of the labours of
Don Manuel Serrano y Sanz, have collected as
many as thirty-six poems (one of these a mere
fragment) attributed with various degrees of
probability to St. Teresa ; they have moreover
published two which they unhesitatingly declare
to be some one else's work.

In the English translation which follows as
literally as possible the Spanish text, some poems
for which there is but slender evidence have been
disregarded. As to the rest, it is probably wisest
to point out that the following pieces may with
perfect safety be attributed to St. Teresa :

Text.

Authority.

1. Cuan triste es, Dios mio

Autograph.

2. Vivo sin vivir en mi

. Yepes.

3. Vivo ya fuera de mi .
b

. Autograph.

XV111 INTRODUCTION.

Text. Authority.

4. Oh hermosura que ex- Letter of St. Teresa.

cede" is.

5. En las internets entranas Autograph known to have existed.

6. Alma buscarte has en mi Vejamen.

7. Vuestra soy, para Vos Attested to by Julian Davila.

naci.

8. Hermana porqui velSis Original [autograph] said to have

been in the possession of Fray
Jos6 de la Madre de Dios.

9. QuiSn os trajo oca, Referred to in Reforma, bk. xiii.

doncella ch. xxi.

10. Cruz, descanso sabroso Attested to by Guiomar of the

de mi vida Blessed Sacrament, nun at Sala-

manca, professed in 1576.

11. 1 Ah! pastores que veldis Fragment of autograph at Florence.

12. Hoy nos viene a redimir Idem.

With regard to the authenticity of the rest there
are some cases, such as that of the two pieces from
Soria, Caminemos para el cielo, and En la cruz
estd la vida, where probability almost amounts
to certainty, whereas in others prudence suggests
that we should reserve our judgment. It is
well to bear in mind that in Spain, as well as in
some other countries, it is customary to celebrate
the great feasts of the year, or such events as
clothings, professions or jubilees, by poetical
effusions appropriate to the occasion which do
not always make pretension to literary merit.
While it is perfectly possible that St. Teresa may
sometimes have indulged in such rapid lines,
orrespondence shows, even in hurried letters,
such a refinement of diction and depth of thought
that it is not easy to reconcile the style of her

INTRODUCTION. XIX

prose with that of some of the verses attributed
to her.

''CONCEPTIONS OF THE LOVE OF GOD."

The adventures of the small work entitled —
somewhat infelicitously — Conceptions of the Love of
God might almost find a place among the romances
of literature. Like all her other books, St. Teresa
wrote it at the bidding of holy Obedience. When
she informed her confessor, Diego de Yanguas,
that it was completed, he, without even looking
at it, commanded her to throw it into the fire,
as it was unbecoming that a woman should write
on the Canticle of Canticles. Ribera thinks it
would have been far better for her to have waited
a few days and consulted some more experienced
men, but Teresa, at the word of command, knew
no delay, and the precious papers were consigned
to the flames. Ribera says the name of that rash
confessor was not known, but some years after
the publication of his biography Father Jerome
Gracian was not only able to mention the name,
but even to print some chapters of the work itself,
which, he says, had been furtively copied by one
of the nuns and thus saved from destruction.

Untiring researches into the life and works of
St. Teresa, begun in the middle of the eighteenth
century and continued to the present day, have
step by step elucidated the mystery, and at the
same time furnished us with a text superior to

XX INTRODUCTION.

that printed by Father Gracian in 1611, so that
we are now in a position to present the reader
with a work in no way inferior to the other writings
of the Saint.

The limits of time between which this book
must have been composed can be accurately fixed
by two dates. In the seventh chapter the Saint
refers to an event which took place in Easter
week 1 571, while she was staying at Salamanca.
Hearing one of the nuns sing most tenderly of the
sufferings of a soul desirous of seeing God but
retained in this mortal life, she fell into so deep
a trance that her life became seriously endangered.
She related this occurrence in one of the additions
to her Life, and also in the Interior Castle.1 The
Conceptions must therefore have been written
after 1571. The other date, June 10, 1575, sup-
plies the terminus ad quern. On the first leaf of
the copy of the Conceptions known as that of
Alba de Tormes there appears a note in the hand-
writing of Father Dominic Bafiez : " This con-
sideration is by Teresa of Jesus ; I have found
nothing in it to shock me. Fray Domingo
Bafiez " ; and towards the end of the first leaf
he wrote the following censure : " I have care-
fully examined these four quires which comprise
eight leaves and a half ; I can find nothing repre-
hensible in the doctrine contained in them, which

1 Conceptions, ch. vii. 2 ; Relation iv. 1 and 2 ; Interior
Castle, M. iv. ch. xi. 8.

INTRODUCTION. XXI

on the contrary is good and safe. Given at the
college of San Gregorio at Valladolid, June 10,
1575. Fray Domingo Banez."

The movements of St. Teresa in the interval
are well known. She left Salamanca in the early
summer of 1571, remained a short time at Medina,
and went to Avila ; in June she was sent back to
Medina, and in the middle of July she was again
called to Avila, where she lived first at St. Joseph's
convent, and in October went to the Incarnation
in the quality of prioress, remaining there one
year and nine months, allowing only for a short
journey to Alba de Tormes in February 1573.
In July of that year she was sent to Salamanca,
where she lived for six months, after which, passing
through Alba, Medina and Avila, she proceeded to
Segovia, where she founded a convent. In October
1574 she returned for a short while to Avila and
went afterwards to Valladolid. Three months
later she went by way of Medina, Avila, Toledo
and Malagon to Veas, where she stayed from
February 1575 till May, when she went to Seville.

Now, it is known that during her stay at Segovia
she was engaged on the composition of a work
which cannot have been either her Life or the
Way of Perfection, both long since completed, nor
the Book of Foundations, then interrupted and laid
aside, nor the Interior Castle, which was only
begun three years later. One of the nuns then
living at Segovia, Anne of the Incarnation (de

XX11 INTRODUCTION.

Arbizo) relates in her deposition that she, being
then a novice, repeatedly witnessed the ecstasies
of the Saint. One evening while passing by her
door she saw her writing, her face being lit up
as by a bright light. She wrote very fast, with-
out making any corrections. An hour later, at
about midnight, she ceased, and the light dis-
appeaied ; the Saint then knelt down and re-
mained in prayer for three hours, after which she
went to sleep.1 The same witness thinks the
book then in course of composition was the
Interior Castle, but that is impossible, for this was
only begun in June 1577, when Anne of the In-
carnation was in the convent of Caravaca. It
must therefore have been a different work ; and
remembering that Father Banez' censure bears
the date of June 1575, and is not appended to
the original manuscript but to a copy, and, more-
over, that the " rash " confessor who commanded
the book to be destroyed was Fray Diego de
Yanguas, then living at Segovia and acting as
the Saint's confessor during her sojourn there,
the conclusion is irresistible that the Conceptions
were written in that convent in summer 1574.
Three nuns have left it on record that this learned
and excellent theologian afterwards expressed
from the pulpit itself his regret at having given
a rash command to the Saint, and thus caused
the loss of so valuable a writing.

1 Interior Castle, new edition, Introduction, p. xiii. -

INTRODUCTION. XXlll

Perhaps it was not so very rash, after all.
Although not a commentary on the Canticle of
Canticles, the Conceptions do comment on some
texts taken from it. Just at that time the Spanish
Inquisition was extraordinarily strict and vigilant,
not only with a view to prevent dangerous books
from obtaining circulation, but even withholding
excellent works which in the hands of inquisitive
or unsettled readers might lead to misunderstand-
ings. St. Teresa herself complained once to our
Lord of the sweeping order of the Grand In-
quisitor 1 which deprived her even of the works
of Fray Luis de Granada. Though she courted
an inquiry by the Inquisition into her spirit and
way of prayer, she was seriously troubled when she
learned that the manuscript of her Life was in
the hands of the Holy Office (spring, 1575), where
it remained until some years after her death. At
the very time when she wrote on some verses of
the Canticles, the saintly and learned Fray Luis
de Leon was languishing in the prisons of the
Inquisition at Valladolid for having translated
the Canticle into Spanish ; he remained a prisoner
from March 1572 till the end of 1576. What
would have been the fate of St. Teresa if the
Inquisition had got hold of her work, especially
during the time when she was maligned on account
of the quarrel between the Calced and the Dis-
calced Carmelites ?

1 Life, ch. xxvi. 6. The order was issued in 1559.

XXIV INTRODUCTION.

But whether de Yanguas's action was rash or
no, it did not deprive us of St. Teresa's writing.
The story how the book came to be saved is not
quite clear. It appears that the Saint was in
the habit — though not an invariable one — of
getting her books copied as soon as they were
written, sometimes even before they were com-
pleted. Either one of the nuns made a fair copy,
or St. Teresa herself dictated to an amanuensis,
taking the opportunity of making additions or
alterations ; which accounts for certain variants
in her works. It is quite possible that, instead of
one, several copies may have been taken of the
Conceptions, for, according to the sworn informa-
tion of Dona Maria de Toledo y Colonna, Duchess
of Alba, Fray Diego de Yanguas ordered the
Saint " to get together the original and any copies
that might have been taken, and burn the whole." l

. * CEuvrcs, v. 371. On p. 369 the French Carmelites quote a
letter of St. Teresa to the prioress of Valladolid, dated Segovia,
May 13 and 14. 1574, in which she is represented as saying,
" Father Dominic will show you certain papers which I am send-
ing him," as if these papers referred to th? Conceptions. But read
in the context the y will be found to refer to an entirely different
matter. " 1 laughed a little at his letter," St. Teresa writes,
free from the complaint at the time. Do not tell Padre
Domingo this, for I wrote him a very charming note [muy
graciosamente] which perhaps he will show you. Indeed I was
delighted with both your letters, especially with yours, at
knowing that saint, [i.e. Sister Beatriz of the Incarnation, see
Foundations-, ch. xii.] is at rest, having died such a beautiful
death." In the same letter, alluding to the mission of Fathers
n and Mariano in Andalusia (see Foundations, Intro-
duction, p. xxxiii. a] . note 1), she says: ' Oh, if

INTRODUCTION. XXV

A similar order had been given her years before
by Fray Domingo Banez with regard to the Life,
but she had asked him to reflect well on the
matter, and then burn the book if he thought it
necessary ; but he was satisfied with her obedience
and humility, and on second thoughts did not
venture to burn the volume.1 It is true that de
Yanguas, too, pretended afterwards that he only
wished to try her obedience, but this seems rather
a lame excuse, and his true motive was in all
probability the one already explained. Be that
as it may, at least one of the copies escaped de-
struction. The Duchess of Alba (already men-
tioned) says that the community of Alba de Tormes
hid it and gave it to her safe keeping when Father
de Yanguas ordered the work to be burnt. But
here again there is an inexplicable difficulty. The
order must have been given while both the Saint
and her confessor were at Segovia, and, as we
have seen, almost immediately upon the com-
pletion of the work. How, then, did the com-
munity of Alba secure a copy of it so soon, and

you only knew what an agitation is going on secretly in favour
of the Discalced ! There is reason to thank God for it. The
whole stir has been caused by the two who went to Andalusia,
Gracian and Mariano. My pleasure is tempered by sorrow at
the pain it will give our Father General, to whom I am deeply
attached. On the other hand I see that otherwise we should
have lost all. Will you all pray about the matter ? Father
Domingo and some papers I am sending you will inform you
about what is happening." Neither passage has any connection
with the Conceptions.

1 Fuente, Qbras, vi, 175, n. 23.

XXVI INTRODUCTION.

before the work had received any approbation ?
It is more likely that at the moment of the de-
struction of the original the copy in question was
on its way to Father Banez at Valladolid for
approbation (especially if the order to write it
had come from him), and that he gave it to
the nuns at Alba, as the Saint was then at Seville,
where she remained a year. It is more than
doubtful whether she ever knew that this copy
had survived.

Besides the copy of Alba there exist three
others ; one at Consuegra, which begins with what
it calls Chapter VII., which, however, is identical
with Chapters III. and IV. of the printed text,
while Chapter VIII. corresponds to Chapters V. and
VI., and another unnumbered chapter contains
the beginning of Chapter VII. below.

The copy of Baeza agrees more or less with
that of Alba, while the last, of Las Nieves, is
akin to that of Consuegra, but contains some
important additions not to be found elsewhere.
The only way to account for these variants is
to suppose that the Saint herself revised the text
during the transcription and that copies of the
two versions escaped the flames.

When Fray Luis de Leon undertook the publi-
cation of the works of St. Teresa he knew nothing
of the Conceptions, or, if he was acquainted with
the book, did not venture to print it, having been
taught a lesson by his own experience.

INTRODUCTION. XXVU

In the year 1611 Father Jerome Gracian, then
at Brussels, published the first edition of the
Conceptions from a copy which he says had been
communicated to him. A second edition appeared
in the following year. His text agrees, on the
whole, with the copy of Alba, but does not contain
the prologue, and presents some considerable
omissions ; in many places he " improved M on
the words of the Saint, as was his habit ; he also
wrote a more or less extensive commentary on
each chapter. This edition, minus the commen-
taries which were forbidden by the Inquisition,
has been reproduced in every issue of the works
of Saint Teresa until 1861, when Don Vicente de
la Fuente availed himself for the first time of
the labours of Fathers Manuel de Santa Maria
and Andres de la Encarnacion. Woodhead in his
English translation of 1675, and Canon Dalton
(who only translated four chapters) followed it.
It goes without saying that the translation con-
tained in this volume has been made from the
ancient copies, and embodies the variants.

But it is necessary to answer a question which
must present itself to the reader. How much of
the original work has been preserved ? The story
of the furtive preservation of " some chapters/'
the fact that the copy of Consuegra begins with
Chapter VII., and a remark by Father Jerome
Gracian to the effect that the Conceptions formed
a " large book" — although he avers that he has

XXV111 INTRODUCTION.

never seen the original, — have led many writers,
inclusive of Ribera and the Bollandists,1 to suppose
that only a small fragment has survived destruc-
tion. On the other hand both the opening and the
conclusion of the treatise present analogies with the
openings and conclusions of the Saint's remaining
works ; Sister Isabel of St. Dominic, who says she
has had the autograph in her hands, and Father
Bafiez, speak not of a large book, but of "some
quires " ; the author of the Re forma,2 though he is
mistaken in assigning 1578 as the date of com-
position, and in defending Yanguas against the
charge of having ordered the burning of the
manuscript, is of opinion that nothing has been
lost. The present writer had long since come to
the same conclusion on other grounds, and the
French Carmelites share this conviction.3

"EXCLAMATIONS."

Speaking of the fourth and highest degree of
pra}'er, St. Teresa says that a soul either im-
mediately before or after receiving the grace of
Divine union breaks forth into words of rapturous
love. She then proceeds to give an example of
such an Exclamation : " O Lord," she says, "con-
sider what Thou art doing : forget not so soon
the evils I have done ! To forgive me, Thou must
already have forgotten them ; yet in older that

1 Ribera, bk. iv. ch. vi. Ada SS. St. Teresa, no. 1550-53.

2 Reforma, bk. v. ch. xxxvii, 6-8. 3 CEuvres, v. 363-90.

INTRODUCTION. XXIX

there may be some limit to Thy graces I beseech
Thee remember them." * And so on.

The stirring passage beginning, " O Prince of
all the earth, Thou who art indeed my Spouse, " 2
is accompanied by the marginal note Exclamation
in the Saint's own handwriting in the manuscript
of the first version of the Way of Perfection.

Again, in the Interior Castle 3 we come across
these words : certain secret intuitions " produce
such overmastering feelings that the person
experiencing them cannot refrain from amorous
exclamations, such as : ' O Life of my life, and
Power which doth uphold me ! ' with other as-
pirations of the same kind."

A collection of Exclamations in this style ap-
peared in the first printed edition of the Saint's
works, Salamanca, 1588, and has been repro-
duced in all subsequent Spanish editions as well
as in numerous translations. The authenticity
of the book has never been questioned, as it bears
on every line the unmistakable imprint of the
mind and the diction of St. Teresa. Editors and
critics have unhesitatingly accepted it as genuine.
Yet there is a mystery about it. It is not known
what became of the manuscript after Fray Luis
de Leon had done with it, for it is not among the
autographs preserved at the Escorial, nor has it

1 Life, ch. xviii. 5-7.

2 Way of Perfection, ch. xxvi. 5.

3 Interior Castle, M. vii. ch: ii. 7.

XXX INTRODUCTION.

been discovered elsewhere. The work is never
mentioned either in the correspondence of the
Saint or in the depositions of her spiritual daughters
and her friends on the occasion of her beatification
and .canonisation. Only her niece, Teresa of
Jesus (Teresita) says that the original manuscript
of the Life as well as " many other papers in her
handwriting " were taken from the convent of
the Incarnation in order to be examined. But
there is no indication that the Exclamations were
among these "other papers." Some small frag-
ments in her own handwriting have, however,
been discovered. It appears that St. Teresa was
in the habit of giving her nuns short extracts from
her writings signed with her name, either as
keepsakes or when they were in need of advice
or consolation. The convent of the Carmelite
nuns of St. Anne at Madrid possesses three of
these, one from the fourth and two from the last
Exclamation ; the nuns of Guadalajara, too, have
i per containing three lines from the last
Exclamation. All these fragments bear the sig-
nature of the Saint.

A more extensive manuscript belongs to the
Convent of Granada. Until lately it has been
considered an autograph, but the French Car-
melites, who possess a photographic reproduction,
have been informed by connoisseurs that it is
not by St. Teresa herself, although in a contem-
porary hand. The present writer, having seen

INTRODUCTION. XXXI

neither the original nor the photographs, is not in
a position to offer an opinion. It contains the
whole of the first, ninth, tenth, eleventh and
twelfth Exclamations (with noteworthy variants
from the published text), as well as portions of
the second and thirteenth.

When were these Exclamations composed ?
Fray Luis de Leon assigns them to the year 1569,
without, however, giving any reason for this date ;
but the presumption is that he found it in his copy.
On the other hand the author of the Re forma,1
without a word of explanation, mentions 1579 as
the date of the book. This may be due — as the
French Carmelites think — to a printing mistake ;
nevertheless his statement has been accepted by
the Bollandists and other writers. But the
French nuns not only adopt the former year, but
suggest an even earlier date, namely 1559. They
hold that the vehement desires of seeing God and
being for ever united with Him, which form the
principal argument of the Exclamations, belong to
that period of the Saint's life of which she says :
" I saw myself dying with a desire to see God, and
I knew not how to seek that life otherwise than
by dying." 2 Again, after describing the vision
of hell which made so deep an impression on her
mind : "It was that vision that filled me with
the very great distress which I feel at the sight

1 Reforma, bk. v. ch. xxxvii. 4. Bollandists, n. 1554.

2 Life, ch. xxix. 10.

XXX11 INTRODUCTION.

of so many lost souls." 1 Without contesting the
force of these passages, it must be averred that
this particular frame of mind lasted much longer,
as is proved beyond the possibility of a doubt
by the occurrence at Salamanca at Easter 1571.2
This, indeed, may have been a last explosion of
unprecedented violence. The period of vehement
desires certainly ended at the time of her mystical
espousals, November 18, 1572 3 ; and this is, of
course, still more true of the state of her soul after
being admitted to the mystical marriage. " The
most surprising thing to me," she says, " is that the
sorrow and distress which such souls felt because
they could not die and enjoy our Lord's presence
are now exchanged for as fervent a desire of serving
Him, of causing Him to be praised, and of helping
others to the utmost of their power. Not only
have they ceased to long for death, but they
wish for a long life and most heavy crosses, if
such would bring ever so little honour to our
Lord." And, a little ferther on : "True, people
in this state forget this at times, and are seized
with tender longings to enjoy God and to leave
this land of exile, especially as they see how little
they serve Him. Then, however, they return to
themselves, reflecting how they possess Him con-
tinually in their souls, and so are satisfied, offering

1 Life, ch. xxxii. 9.

2 Relation iv. 1 ; Interior Castle, M. vi. ch. xi. 8 ; Conceptions,
ch. vii. 2.

* Relation iii. 20.

INTRODUCTION. XXX111

to His Majesty their willingness to live as the most
costly oblation they can make." l

From what has been said it follows that while
it may be taken as an ascertained fact that the
Exclamations were written before 1572, there is
not sufficient evidence to prove that they date
from 1559 rather than from 1569, or, for the
matter of that, any other year previous to the
" Spiritual Espousals " of St. Teresa. Nothing
seems to militate against the date suggested by
the French nuns except the possibility that Fray
Luis de Leon may have had positive evidence
for his statement. The question must therefore
remain open.

The number of Exclamations is variously given
as sixteen or seventeen. We have adopted the
division into sixteen, chiefly for the convenience
of the English readers, because Bishop Milner had
adopted the same. Those who count seventeen
reckon Excl. x. 6-9 as Excl. xi., Excl. xi. as xii.,
and so on. They have been twice translated into
English, first by Abraham Woodhead and his
friend, and afterwards by Bishop Milner.2 The
former translation, literal and correct, but rather

1 Interior Castle, M. vii. ch. iii. 5.

2 The Exclamations of a Soul to God : or, the Meditations of
St. Teresa after Communion. Newly translated. Together, with
an Introductory Dedication to a Reverend Prioress on present
practices and opinions of the times. By the Rev. John Milner,
F.S.A. (London, Coghlan, 1790 and 1812). Reprinted in Duffy's
Weekly Volumes of Catholic Divinity (Dublin, Duffy & Co.). See

Gillow, Billiograph. Diction., v. 31.
c

XXXIV INTRODUCTION.

antiquated, is not easily accessible now. The
latter is heavy and incorrect. It was not made
direct from the original, but from the French
translation of St. Teresa's works by the Jansenist
Robert Arnauld d'Andilly, whom, strange to say,
even Canon Dalton in his various translations only
too often followed as his authority. Milner says
that he compared d'Andilly with P. Cyprien de
la Nativite x and found them to agree ! The
present translation appeared first in 1906, but has
now been revised with a view to rendering it
more concise. It would have been easy, had it
been considered necessary, to find parallel passages
for nearly every phrase.

" MAXIMS."

A collection of sixty-nine short sentences attri-
buted to St. Teresa appeared under the title of
Avisos de la Madre Teresa de Jesus in the first
edition of the Way of Perfection published by Don
Teutonio de Braganza, Archbishop of Evora, at
the request of the Saint herself in 1583, shortly
after her death. Neither the publication itself
nor the correspondence of St. Teresa contain any
indication as to whether the manuscript of these
Advices or Maxims was supplied to the editor by the
Saint, or whether he obtained it from a different

1 Les CEuvrcs de la Sainte Mire Tirise de Jisus. Nouvelle-
ment traduites par le R. P. Cyprien de la NativiU de la Vierge,
Carme dichaussS. Paris, 1644 ; and reissued in 1650, 1657 and
1667.

INTRODUCTION. XXXV

quarter. All that is known is that Mother Mary
of St. Joseph (de Salazar), successively Prioress
of Seville and Lisbon, affirmed in her deposition
for the beatification that Teresa had written some
spiritual counsels for her sons and daughters.
All subsequent editions and translations are there-
fore based on the editio princeps of the Way of
Perfection. Some of the historians of the Order
have been obliged to admit their ignorance as
to the whereabouts of the original manuscript,
while others recorded their opinion that no manu-
script ever existed, but that the collection was
made from oral tradition. Don Vicente de la
Fuente, as late as 1881, said that nobody knew
where the original was, but at the same time he
drew attention to some papers preserved in the
convent of St. Anne at Madrid. Mr. Lewis,
contrary to his usual caution, is very positive in
his statement : " These Maxims are regarded as
the writing of St. Teresa, though no manuscript
has been discovered that contains them and
nobody seems to have seen even a word of them
in her handwriting. Their authenticity has never
been doubted, but if it had been it might have
been suggested that they were not written by the
Saint, but given her by one of her confessors of
the Society of Jesus." 1 Unless this passage con-

1 Book of Foundations (London, 1871), p. 347 note. The in-
clusion of the Maxims in the Book of Foundations was somewhat
incongruous; we have therefore not hesitated in transferring
them from the new edition of this to the present volume.

XXXVI INTRODUCTION.

tains a printing mistake it would even appear
that in his opinion the Maxims might be the
work not of St. Teresa, but of a Jesuit, and the
Saint not the author, but the recipient of these
advices.

Mr. Lewis was, however, egregiously mistaken,
for in the very year when Fuente expressed his
ignorance as to the original of the Maxims, Don
Francisco Herrero y Bayona, the editor of the
photographic reproduction of the Way of Perfec-
tion, published at Madrid the facsimile of thirty
Maxims belonging to the nuns of St. Anne, and,
two years later, in the Appendix to the Way of
Perfection, one more Maxim, the property of the
Carmelite nuns of Las Mara villas of Madrid. In
1884 there appeared a further facsimile of nine
Maxims, but without indication of the whereabouts
of the original. It is therefore certain that forty
out of sixty-nine Maxims were written by St.
Teresa. These are Nos. 1-9 (publication of 1884);
10-26 ; 39-49 and 68-69 fr°m St. Anne's, and
No. 62 from Las Mara villas. The rest, namely,
27-38, 50-61 and 63-67, have so far not
been traced. Some of these Maxims appear
to answer personal needs, as they go beyond
the rules laid down in the Constitutions. But
many have a general bearing, not only in view
of the requirements of the religious life, but
affecting Christians of divers states of life.
They have been commented upon by P, Alonso

INTRODUCTION. XXXV11

de Andrade, S.J., in his work Avisos espirituales
Barcelona, 1647.1

There are three English translations besides
the one contained in this volume, namely, those
by Woodhead (1675, hi. 356), Canon Dalton in
the Appendix to the Way of Perfection, and
Mr. Lewis, already mentioned.

Among the papers left by St. Teresa were some
odds and ends, not easily to be brought under
one heading, but without which no edition of
her works would be complete. The place of
honour belongs to her famous Bookmark Nada te
turbe, which was found in one of her breviaries,
formerly in the possession of the Calced Carmelite
fathers of Lisbon. These simple axioms must
frequently have given her wonderful strength
and courage in the midst of her trials ; they have
encouraged and cheered thousands of souls since
her death. Like many aphorisms, they have
baffled some of the most skilful translators.

The Prayer which follows is preserved in the
Saint's handwriting and with her signature at
the convent of St. Anne at Madrid. It was pub-
lished early in the seventeenth century in the
French translation of St. Teresa's works by Father
Eliseus of St. Bernard (1630), together with seven-
teen prayers attributed to her. The authenticity
of these seems not beyond doubt, and they have
been judiciously eliminated from more recent

1 See (Euvres, v. 469.

XXXV1U INTRODUCTION.

editions, but the prayer printed in this volume is
unquestionably her work.

The Prophecy was written on the fly-leaf of
another breviary, now at Medina del Campo ;
the leaf, which has been detached from the book
and framed like a reliquary, is preserved at the
same place. The meaning is very obscure, but
Mother Mary of St. Joseph (Dantisco) asserted
in her deposition for the beatification of the Saint
that her brother, Father Gracian, held the clue.

The note about her baptism comes from the
same breviary which contained the Bookmark.

Another section is entitled The Last Days of St.
Teresa. Her own works carry us almost to the
brink of the grave. The Book of Foundations
was completed at the end of June or the beginning
of July 1582 (see ch. xxxi. 17) ; her last letter
bears date Valladolid, September 15. Nineteen
days later she rendered her soul to God. Her
deathbed was surrounded by the community of
Alba de Tormes, among whom were some of her
most intimate friends ; every word falling from
her lips was treasured up, and when the moment
arrived for collecting all the accounts and reminis-
cences for the purpose of completing the picture
of her life, these deathbed recollections formed a
not unimportant part. They have been selected
and strung together by the translator, and it is
felt that no excuse is needed for presenting them
to the English reader.

INTRODUCTION. XXXIX

On the occasion of the beatification of the Saint,
April 24, 1614, no Papal Bull was issued, but only
a Brief granting the Discalced Carmelites as well
as the town of Alba de Tormes the right to say
the Divine Office and to celebrate mass in her
honour on October 5, which faculty was after-
wards (September 12, 1620) extended to the
other branch of the Order. The solemn canon-
isation took place on March 12, 1622, and the
Bull, which was signed by Pope Gregory XV. and
thirty-six Cardinals, is a masterpiece, and has
supplied the lessons for the Divine Office in the
Carmelite breviary. It is well worth giving in
full in this edition.1

After her death Saint Teresa is said to have
appeared to several of her spiritual children, and
given them heavenly advice. Some of these
posthumous sayings are very doubtful, but there
are others which come from trustworthy sources
and bear the stamp of the Saint's mind. These
have been collected and placed at the end of the
account of her death.

The Letters of St. Teresa, of which only speci-
mens have been published by Abraham Woodhead
in the seventeenth, and Canon Dalton in the last,
century, are now in preparation, and with the

1 Bullarium Carmel. (Rome, 171 8) t. ii. 370 (Brief of Beatifi-
cation), p. 382 (extension), p. 387 (Bull of Canonisation). The
feast was fixed on October 1 5 on being extended to the universal
Church, July 21, 1668 {ibid. p. 552).

xl INTRODUCTION.

blessing of God, will appear before long. Apart
from these, the present volume completes the
collection of the works of the great Saint of Avila.

Benedict Zimmerman,

O.C.D.

St. Luke's, Wincanton,
October 15, 1912.

" / am obliged to warn the reader, that he must
not fancy he has gained an idea of Gregory's poetry
from my attempt at translation ; and should it be
objected that this is not treating Gregory well, I
answer that at least I am as true to the original as
if I exhibited it in plain prose."

Cardinal Newman's " Church of the Fathers
(Rise and Fall of St. Gregory Nazianzen).

POEMS.

Poem i.

SELF-OBLATION.

Vuestro soy, para Vos naci.

Lord, I am Thine, for I was born for Thee !
Reveal what is it Thou dost ask of me.

0 sovereign Lord, of majesty supreme !

0 Wisdom, that existed from all time !

O Bounty, showing pity on my soul !

God, one sole Being, merciful, sublime,

Behold this basest of created things,

As thus, with hardihood its love it sings,

And tell me, Lord, what Thou dost ask of me !

Lo, I am Thine ! Thou hast created me :
And I am Thine, Thou hast redeemed me :
And I am Thine, for Thou dost bear with me,
And Thine, for Thou hast called me to Thee,
And Thine, Who dost preserve me at Thy cost
Nor leavest me to perish 'mid the lost —
Say what it is, Lord, Thou dost will of me.
3

MINOR WORKS OF ST. TERESA.

Declare what dost decree, O Master kind !
If serf so vile have any fitting task,
And tell what office by Thy will ordained
Is work that from so base a slave dost ask !
Behold, sweet Love, I wait for Thy command,
Behold me, Lord, before Whose face I stand !
Do Thou reveal what Thou dost will of me ?

Behold my heart, which here I bring, and in
Thine hand as glad entire free-offering lay,
Together with my body, life, and soul,
The love, the longings that my being sway !
To Thee, Redeemer and most gentle Spouse,
In willing holocaust I pledge my vows,
What is there, Lord, that I may do for Thee ?

Bestow long life, or straightway bid me die ;

Let health be mine, or pain and sickness send,

With honour or dishonour ; be my path

Beset by war, or peaceful till the end.

My strength or weakness be as Thou shalt choose,

For naught Thou askest shall I e'er refuse, —

I only wish what Thou wilt have of me.

Assign me riches, keep in poverty,

And let me cherished or neglected dwell,

In joy or mourning as Thou wilt, upraised

To highest heaven, or hurled down to hell !

Whether the sky be bright, from cloudlets free,

It matters not — I leave the choice to Thee,

What lot, O Lord, wilt Thou decide for me ?

POEMS. 5

Give contemplation if Thou wilt, or let
My lonely soul in dryness ever pine ;
Abundance and devotion be the gift
Thou choosest, or a sterile soul be mine !
O Majesty supreme, in naught apart
From Thy decree can I find peace of heart !
Say what it is, Lord, Thou dost wish of me ?

Lord, give me wisdom, or, if love demand,
Leave me in ignorance ; it matters naught
If mine be years of plenty, or beset
With famine direful and with parching drought !
Be darkness over all or daylight clear,
Despatch me hither, keep me stationed here,
Say what it is, Lord, Thou wilt have of me ?

If Thou shouldst destine me for happiness,

For Love's sake, joy and happiness I greet ;

Bid me endure and labour till I die,

Resigned, in work and pain my death I'll meet,

Reveal the how, the where, the when ; for this

Is the sole boon, O Love, I crave of Thee,

That thou declare what Thou wouldst have of me !

Let Calvary or Thabor be my fate,

A desert or a fertile land of rest j

Like Job, in sorrow let me mourning weep,

Or lie, like John, in peace upon Thy breast ;

Bear fruit and nourish, or, a withered vine

I'll perish fruitless, so the choice be Thine !

Reveal, O Lord, what Thou dost ask of me !

MINOR WORKS OF ST. TERESA.

Like Joseph as he lay in shackles bound,

Or holding over Egypt first command ;

David chastised, atoning for his sins,

Or David crowned as ruler o'er the land ;

With Jonas struggling, 'mid the raging

Submerged, or set from ills and tempests free —

Declare, O Lord, what Thou wilt have of me !

Then bid me speak or bid me silence keep,

Make me a fecund or a barren land ;

Expose my wounds by the stern Law's decree

Or comfort me by Gospel message bland.

Let me in torture lie or comfort give,

I crave alone that Thou within me live,

And shouldst reveal what Thou wilt have of me !

Poem 2.

THE SOUL'S DESIRE.

Vivo sin vivir en mi.

I live, but yet 1 live not in myself,
For since aspiring to a life more high
I ever die because I do not die.

This mystic union of Love divine,
The bond whereby alone my soul dotli live,
Hath made of God my Captive — but to me
True liberty of heart the while doth give.

POEMS.

And yet my spirit is so sorely pained
At gazing on my Lord by me enchained,
That still I die because I do not die.

Alas, how wearisome a waste is life !

How hard a fate to bear ! In exile here

Fast locked in iron fetters lies my soul,

A prisoner in earth's mournful dungeon drear.

But yet the very hope of some relief

Doth wound my soul with such tormenting grief,

That still I die because I do not die.

No life so bitter, none so sad as mine
While exiled from my Lord my days are spent,
For though to love be sweet, yet hope deferred
Is wearisome : from life's long banishment,
0 God, relieve me ! from this mournful freight
Which crushes with a more than leaden weight
So that I die because I do not die.

I live, since death must surely come at last ; —
Upon that hope alone my trust I build,
For when this mortal life shall die, at length
My longings then will wholly be fulfilled.
Come, Death, come, bring life's certainty to me,
O tarry thou no more ! — I wait for thee,
And ever die because I do not die.

MINOR WORKS OF ST. TERESA.

Behold, how strong to master us is love !
Molest me, Life, no more ! wouldst thou attain
Thine end, lose thou thyself, for by that loss
Alone canst thou the life eternal gain !
Come, gentle Death, sweet Death, do thou delay
No moment longer that most welcome day
Whereon I die because I do not die !

We do but dream we live in earthly life ;
Our sole true life is that of heaven on high,
Nor can existence any true delight
Confer until this mortal life shall die.
O Death, I pray thee, shun me not in scorn,
For life to me is but a death forlorn
Wherein I die because I do not die !

Say, Life, what is there I can do for Him,

My God, Who in my heart His home doth make,

Except supremer joy in Him attain

By forfeiture of thee for His dear sake ?

0 longed-for Death, that maketh all mine own
Him Whom my heart aspireth for alone,

The while 1 die because I do not die !

Apart from Thee, my God, my one Desire

1 long for, what is life disconsolate
Save lengthened agony of life prolonged ?
Ne'er have I looked upon so sad a fate.

POEMS.

I grieve to see my soul's most mournful state,
Beset with ills so wholly consummate
That still I die because I do not die !

The gasping fish finds easement from its hurt

In death, when drawn from out its native wave,

And all the agony that dying brings

Is cured by death itself within the grave.

Can any death with mine in pain compare,

Or rival this most grievous life I bear

Wherein I die because I do not die ?

Anon my heart begins to find relief
While gazing on Thee in the Sacred Host,
Yet seeing that I still enjoy Thee not
Tis then I feel my exile from Thee most.
Thus all I see doth but increase my pain,
While still I languish for Thy sight in vain
And ever die because I do not die.

If e'er the hope of looking on Thy face
Inspires my heart with gladness and relief,
The dread lest I may lose Thee in the end
Renews with twofold pang my bitter grief.
Thus fast beset with oft-recurring fears
I wait and hope : slow pass the weary years
While still I die because I do not die.

10 MINOR WORKS OF ST. TERESA.

Deliver me in mercy from this death

And grant, O God, the gift of life at last,

Nor let me linger in captivity

Enchained to earth with bonds and fetters fast !

I die with longing to behold Thee near

And gain true life ! Without Thy presence dear,

Behold, I die because I do not di<

Henceforth I will bewail my living death,
In mournful lay my woeful life lament
While thus my sins detain me in the world
Long exiled : from this earthly banishment,
O God, when will the dawn of that glad day
Deliver, when at last I truly say
That now I die because I do not die ?

Poem 3.
THE SOUL'S DESIRE.
second vers;

Vivo sin vivir en mi.

A life apart, estranged from myself,

I- now my lot because I die of love;

And since our Lord has sought me for His own.

In Him, not in myself, I live and move.

For when my heart to Christ I wholly gave

Therein this epigraph did He engrave —

That I >houLl die because I do not die !

POEMS. II

This mystic union of love divine,
This bond whereby alone my soul doth live,
Hath made my God my Captive — yet to me
True liberty of heart the while doth give.
And yet my spirit is so sorely pained
When I behold my Lord by me enchained,
That still I die because I do not die.

Alas ! how wearisome a waste is life !

How hard a fate to bear my exile here

Where locked in iron fetters lies my soul,

A prisoner in earth's mournful dungeon drear !

And yet to muse upon the day relief

Shall come, doth wound with such tormenting grief

That still I die because I do not die.

Achieve thy task — forsake me utterly !
O Life, I pray of thee, molest me not !
For when I die, throughout eternity
What but to joy and live will be my lot ?
Delay thou not to mitigate my grief,
O Death ! but in thy pity bring relief,
Because I die in that I do not die !

12 MINOR WORKS OF ST. TERESA.

Poem 4.
THE SOUL'S EXILE.
I Cuan triste es, Dios mio !

Sadly I pine, O God of mine !

Afar from Thee I sigh !
With yearning heart, from Thee apart,

I long to die !

Weary the day and long the way

That on this earth we wend :
A sojourn drear man passes here,

In exile doomed to spend.
Master adored ! () worshipped Lord,

I for deliverance cry !
Craving the grace to see Thy face,

I long to die !

With sorrow rife, our earthly life

Could not more bitter be,
Nor can life dwell within the soul

While kept apart from Thee !
O Thou my sweet and only Good,

In misery I sigh !
Craving the grace to see Thy face,

I long to die !

POEMS. 13

O Death benign ! upon me shine

And succour thou my pain !
The blow dost deal is sweet to feel,

Whereby we freedom gain !
What blissful fate, O my Beloved,

To dwell with Thee for aye !
Grant me the grace to see Thy face,

And let me die !

A love earth-born is ever drawn

To life that's spent on earth —
For life of bliss alone, doth hope

The love of heavenly birth !
Ah, who can live, eternal God,

Apart from Thee, I cry !
Craving the grace to see Thy face,

I beg to die !

For he who dwells in this sad world

In sorrow ever sighs,
Since true life never can be found

Except in Paradise !
Do Thou assist me, O my God,

To win that life on high,
And grant me grace to see Thy face !

Oh, let me die !

Then who would fear, if death drew near,
To let it work its will,

14 MINOR WORKS OF ST. TERESA.

Since thus we buy eternally
A joy that lasteth still ?

For oh, to love Thee, God of mine,
Is endless ecstasy !

Then grant me grace to see Thy face,
Because I long to die !

My anguished soul doth faint for grief

And utters many a moan !
Alas ! what heart can live apart

From Him it loves alone ?
Free me, oh free me, from the pain

In which I ever lie !
Bestow the grace to see Thy face,

And let me die !

When on the cruel, hidden hook

The river- fish is caught,
Its pains and struggles by its death

Are to an ending brought.
My only Good ! apart from Thee,

Such is mine agony —
Then give me grace to see Thy face,

And let me die !

O Master mine ! My anxious soul
Doth seek for Thee in vain,

Since Thou art still invisible,
Nor dost relieve its pain.

POEMS. 15

Then from my love thereby inflamed

Breaks forth the bitter cry —
Oh grant me grace to see Thy face,

That I may die !

When Thou, my God, within my heart

Dost deign to come as Guest,
The instant thought of losing Thee

Doth lacerate my breast !
Ah, woe is me ! my anguish keen

Doth make me moan and sigh
To win the grace to see Thy face,

And seeing — die !

Lord, finish this long agony

In which so long I groan,
And render Thy poor handmaid help,

Who craves for Thee alone !
Let me be happy : shatter Thou

The chains in which I lie
And give me grace to see Thy face,

And then to die !

But no ! not so, beloved Lord !

My pain is the just meed
Whereby I expiate my sins

And many an evil deed !
My groans and tears plead in Thine ears

And for Thy mercy sigh !
Oh grant me grace to see Thy face,

And seeing — die !

l6 MINOR WORKS OF ST. TERESA.

Poem 5.
SELF-SURRENDER.
Dichoso el corazon enamorado.

How blessed is the heart with love fast bound
On God, the centre of its every thought !
Renouncing all created things as naught,
In Him its glory and its joy are found.
Even from self its cares are now set free ;
T'wards God alone its aims, its actions tend —
Joyful and swift it journeys to its end
O'er the wild waves of life's tempestuous sea !

Poem 6.
DIVINE BEAUTY.

j O hermosura que excedeis !

O Beauty, that doth far transcend
All other beauty ! Thou doest deign,
Without a wound, our hearts to pain —
Without a pang, our wills to bend
To hold all love for creatures vain.

O mystic love-knot, that dost bind

Two beings of such diverse kind !

How canst Thou, then, e'er severed be ?

For bound, such strength we gain from Thee,

We take for joys the griefs we find !

POEMS. 17

Things void of being linked, unite
With that great Beauty Infinite :
Thou fill'st my soul, which hungers still :
Thou lov'st where men can find but ill :
Our naught grows precious by Thy might !

Poem 7.
THE COMPACT

Ya toda me entregue y di.

Now am I wholly yielded up, foregone,

And this the pact I made,
That the Beloved should be all mine own,
I His alone !

Struck by the gentle Hunter

And overthrown,
Within the arms of Love

My soul lay prone.
Raised to new life at last
This contract 'tween us passed,
That the Beloved should be all mine own,

I His alone !

With lance embarbed with love

He took His aim —
One with its Maker hence

My soul became.

1 8 MINOR WORKS OF ST. TERESA.

No love but His I crave
Since self to Him I gave,

For the Beloved is mine own,
I His alone !

Poem 8.

ON THE TRANSVERBERATION OF THE
SAINT'S HEART.

En las internas entranas.

Within my heart a stab I felt —
A sudden stab, expecting naught ;
Beneath God's standard was it dealt
For goodly were the deeds it wrought.
And though the lance hath wounded me,
And though the wound be unto death,
Surpassing far all other pain,
Yet doth new life therefrom draw breath !

How doth a mortal wound give life ?
How, while life-giving, yet doth slay ?
I low heal while wounding, leaving thee
United to thy God alway ?
Celestial was that hand, and though
With peril dire the fray was fraught,
It came forth victor o'er the lance
And goodly v. deeds it wrought.

POEMS. 19

Poem 9.
ASPIRATIONS.

Si el amor que me teneis.

If Thy love bear
Resemblance, O my God, to mine for Thee,
Reveal what is it that doth hinder me,

What keeps me here ?

What cravest thou, O heart ?
Naught, O my God, but to behold Thee near !
What is the thing that thou dost chiefly fear ?

To dwell from Thee apart !

Of love I'm fain,
That Thou mayst take possession of my breast
To be a fitting home for Thee, a nest

Thee to contain.

Hid in its God,
What other blessing can the soul desire

Except to love Thee more,
And ever daily learn, with love afire,

Love's deeper lore ?

20 MINOR WORKS OF ST. TERESA.

Poem io.

SOUL, THOU MUST SEEK THYSELF IX ME,
AND SEEK FOR ME IN THEE."

Alma, buscarte has en mi.

Such is the power of love, O soul,

To paint thee in My heart,

No craftsman with such art,
Whate'er his skill might be, could there

Thine image thus impart !

'Twas love that gave thee life :

Then, Fairest, if thou be

Lost to thyself, thou 'It see
Thy portrait in My bosom stamped :

Soul, seek thyself in Me !

Wouldst find thy form within My heart

If there thou madest quest,

And with sucli life invest,
Thou wouldst rejoice to find thee thus

Engraven in My breast.
Or if, perchance, art ignorant

Where thou mayst light on Me,

Wander not wide and fn
Soul, if My presence wouldst attain,

Seek in thyself for Me !

POEMS. 21

Because in thee I find My house of rest,

My dwelling-place, My home,

Where at all hours I come
And knock at the closed portal of thy thoughts

When far abroad they roam.
No need is there to look for Me without,

Nor far in search to flee ;

Promptly I come to thee ;
If thou but call to Me it doth suffice —

Seek in thyself for Me !

Poem ii.
THE DYING SAINT TO HER CRUCIFIX.

Soberano Esposo mio.

0 Thou my sovereign Spouse ! To Thee

1 come. Ah, grant me to attain,
Nor let me wander far in vain,
That in the depths of Thy vast sea
This streamlet may its end obtain !

O gentle Spouse ! Aid with Thy grace,
And with the palm my soul invest
That's due to love's subservient quest,
That in its Bridegroom's fond embrace
My soul may find its perfect rest !

22 MINOR WORKS OF ST. TERESA.

Thine arms for me will vic'try get,
Nor to entreat such boon I shrink,
Knowing that Thou wilt never think
How little Thou dosl owe— and yet
How deeply I am in Thy debt !

Lord, by Thy nuptial contract bide,

Detach my soul from alien ties

And make it sure of Paradise,

Since Thou with arms outstretched wide

Art waiting to receive Thy bride.

Since Thou dost thus Thine arms extend
I'll give my soul to be their prey,
And while Thou drawest it away,

Tim my Christ, upon me bend,

Whose soul dost from my body rend !

While 1 to Thee my soul confide,
Let Thy five wounds my comfort be
To which my soul finds 1
For they as heaven's portals bide
Which, for my sake, were opened wide.

Thy guests are of such noble sort
I know not if my lowly state
Gives entran.ee, so beside the gi

A lowly woman, do 1 wait,

Apart from those that form Thy court !

POEMS. 23

My life in such a sort is led,
Obedient to the laws Love made,
That all my hopes on Thee are stayed,
While hangs to plead in my poor stead
This Agnus Dei by my bed.

Care not that I am indigent,
But look upon my soul as Thine,
And say if certain hope be mine !
Ah yes ! I see Thy head is bent
To bow me token of assent !

At length the time has come to see
How far our love doth lead in truth,
And if we love in very sooth,
For now I come to shelter me
Beneath the branches of this tree.

Since this is so, my Spouse, my King !
Though surging tumult round me rage
Let Thy command my dread assuage,
While to these wood cross-bars I cling,
That He they hold defence may bring !

I do not fear the anguish rife

In that last parting's bitter sting

If unto Thee, my Christ, I cling,

For in that hour of final strife

I hold within my clasped hands — Life.

24 MINOR WORKS OF ST. TERESA.

For if I clasp Thee, Lord, behold
Then doth our mutual delight
My soul with Thee, O Christ, unite,
Since God within mine arms I hold
Who in His arms doth me enfold !

Poem 12.
NUNS OF CARMEL.
Caminemos para el cielo.

Let us e'er journey on to heaven,
Ye nuns of Carmel !

Let us be ever mortified,
Of humble heart though the world gibe,
All comfort and delight denied,
As nuns of Carmel.

By vow we promised to obey
Nor let our wills assert their sway :
Be this our aim, be this our stay,
We nuns of Carmel !

The path of poverty we plod,
For 'tis the road to earth He trod
When from the heavens came our God,
O nuns of Carmel !

For God's love waneth not at all,
He to our souls doth ever call ;

POEMS. 25

Follow we Him nor fear to fall,
O nuns of Carmel !

Strive to attain that blessed shore
Where we shall suffer nevermore
From poverty nor anguish sore,
We nuns of Carmel !

Elias' pattern hath imbued
Our courage for self-combat rude
With burning zeal and fortitude,
As nuns of Carmel.

Thus, while we from self-love abstain,
The prize Eliseus did obtain,
The two-fold spirit, may we gain,
We nuns of Carmel !

Poem 13.
THE WISE VIRGIN.

WRITTEN FOR THE VEILING OF SISTER ISABEL OF THE ANGELS.

Hermana, por que veleis.

To bid thee, sister, keep strict watch and ward,
We, on this morn, bestowed this veil on thee,
For heaven itself 'twill win thee in reward —
Then watchful be !

26 MINOR WORKS OF ST. TERESA.

Sister, the graceful veil we gave to thee
Doth warn thee to keep steadfast watch and ward
And faithfully to tend thy virgin-lamp,
Until the hour the Bridegroom comes, — thy Lord ,
For sudden, like some far-famed bandit, He
Comes unawares, when thou dost leasl ton-see —
Then watchful be !

For none doth know nor can His hour decree —
For whether in the first hour of the night
It comes, or lingers till the next or third,
No Christian soul there is divines aright.
Then watch., my sister, watch, lest by surprise
Thou shouldst be plundered of thy lawful prize !
Oh, watchful be !

Ever, O sister, in thy vigil, see

Thou hold'st a burning lamp within thy hand,
Wearing thy veil while thou dost mount on guard :
Constant, with reins fast girded, shalt thou stand !
ire lesl thou by slumber be undone
yet thy pilgrim-course be wholly run —
But watchful be !

Then take a vial with thee : kept ever tilled
With oil of works, and merits thou hast won,
uel to provide thy virgin lamp
it the flame perish ere thy vigil's done,

POEMS. 27

Since thou wouldst have to seek it from afar
If empty were the vase that thou didst bear —
So watchful be !

For there are none would lend the oil to thee,
And if thou shouldst depart to purchase more
Thou might return too late. If once the Spouse
Has come and passed within the bridal door,
And they by His behest the portal lock,
Ne'er will it open more to cry or knock —
Then watchful be !

So keep thou sentinel, I counsel thee,
And let thy threefold promise made this morn
Be kept with manful courage faithfully,
As thou on thy profession day hast sworn.
Thus, if on earth in vigil thou dost wake,
Shalt with the Bridegroom joyful entrance make —
Sister, I charge thee, ever watchful be !

Poem 14.

THE REFRAIN OF A SONG FOR A CLOTHING.

I Quien os trajo aca, doncella ?

Maiden, who was it brought you here
From out the vale of misery ?
— God and my happy destiny !

28 MINOR WORKS OF ST. TERESA.

Poem 15.
THE HOLOCAUST.

WRITTEN FOR THE PROFESSION OF SISTER ISABEL OF
THE ANGELS.

Sea mi gozo en el llanto.

Henceforth I'll joy in wretchedness,
Let startling fears be my repose,
And reaping solace from my woes
Take losses for my sole success !

May tempests fierce assault my love ;
My feast be wounds I won in strife
And death become for me my life ;
Contempt to me true honour prove !

My riches lie in poverty,
My triumph from my wars I wrest
And weary toil doth make my rest,
The while content in grief doth lie !

Obscurity shall be my light !
Exalted when I'm most abased,
My pathway by the cross is traced,
Wherein I glory and delight.

In base estate mine honour shows ;
I bear the palm to suffering due,
While from decay I spring anew
And profit from my losses grows

POEMS. 29

With hunger am I satiate,

I hope in apprehension drear ;

My consolation comes from fear

And sweetness doth with bitter mate !

Oblivion keeps my memory ;
I higher rise when beaten down,
And in contempt my fame I own,
While insults gain me victory.

Dishonour weaves my laurel crown ;
I strive to win the prize of pain —
The meanest place, that all disdain,
Brings me retirement and renown !

My trust in Christ hath no alloy ;
In Him alone I find my peace
Whose lassitudes my strength increase,
And Whom to imitate I joy !

On this support do I rely,

Wherein I find security,

The proof of mine integrity,

The seal that stamps my constancy !

30 MINOR WORKS OF ST. TERESA.

Poem 16.
THE BRIDE OF CHRIST.

A PROFESSION SONG,
j Oh que bien tan sin segundo !

Oh, matchless good !
Betrothal that with sanctity endows !
To-day the King of Majesty supreme

Became thy Spouse !

Oh, truly blest
The fate for thee by Providence decreed !
Chosen as His beloved by thy God
Who for thy ransom on the cross did bleed !
Whom serve with fortitude as thou didst pledge

In thy profession vows,
Because the King of Majesty supreme

Is now thy Spouse !

Rich are the gems
The Bridegroom, Lord of earth and sky will give
Of joys and consolation of His grace
Thy Lover never will thy soul deprive.
As richest gift of all, will He bestow

A humble heart and meek —
As King He can do all He will, and thee

As bride did seek !

POEMS. 31

He will infuse
For Him so holy and so pure a love,
That I protest, thou mayest from thy heart
All fear of every earthly thing remove,
And still more mayst thou scorn the fiend, for bound

In fetters must he stay,
Because the King of Majesty became

Thy Spouse to-day !

Poem 17.
THE SHEPHERD'S BRIDALS.

A PROFESSION SONG,
i Oh ! dichosa la zagala !

Blest shepherdess ! How high her gain
Who to that Shepherd plights her troth
Who reigns and evermore shall reign !

How blest her lot, whom fate doth wed,
To such a Spouse of goodly race !
My faith, good Gil ! I stand abashed,
Nor dare to gaze upon her face
Since she this Bridegroom doth obtain,
Who reigneth, and Who e'er shall reign !

Forsooth, what did she give, to make
That Shepherd take her to His cot ?

32 MINOR WORKS OF ST. TERESA.

Her heart she gave Him for His own —
Aye, 'twas with right goodwill, I wot,
For comely is that Shepherd Swain
Who reigns, and ever more shall reign !

If more she had, more would she give,
So hie thee to her, boy, and take
This basket full, that she may choose
What gifts she to her Love will make,
Now she this Husband doth obtain
Who reigneth, and Who e'er will reign.

The damsel's dowry have we seen,

But what the gifts the Shepherd brought ?

He won her with His own blood-shed !

Oh ! at what ransom high she's bought !

Blissful all other brides above

The shepherdess that wins such love !

How deeply must that Bridegroom love

To do such kindness to His bride !

Faith ! dost thou know He gave her gown,

Her sandals and all else beside ?

These did she from her Bridegroom gain

Who reigneth and Who e'er will reign !

Forsooth, good Gil, 'twere well we hired
That shepherdess our flocks to tend ;

poems. 33

Upon the hills, with merry cheer,
We'll win her for our right good friend,
Since she this Bridegroom doth obtain
Who reigns and evermore shall reign !

Poem 18.
THE CLOISTER.

A PROFESSION SONG.
Pues que nuestro Esposo.

Since Christ our Bridegroom doth desire
That we, His brides, a prison share,
Right gladly to the feast we throng,
The while religion's yoke we bear !

Oh, blessed is the wedding day
That Christ doth for His brides prepare,
Who all are by His heart beloved,
Who all His light and guidance share !
To follow where the cross doth lead
With high perfection be our care.
As gladly to the feast we throng,
The while religion's yoke we bear.

This state, above all other states,

Is that by which our God doth choose

34 MINOR WORKS OF ST. TERESA.

Whereby He from the galling bonds
That sin hath forged, His brides doth loose.
Jesus doth plight His faith that He
Solace to all such souls will give,
Who ever with a joyful heart
Within this prison steadfast live.

High the reward we shall receive
Within the realm of perfect bliss
If for the treasures kept by Christ
The baubles of the world we miss,
While earth's deceptions and base dross
We for our Bridegroom's sake dismiss,
And joyful to the feast we fare
The while religion's yoke we bear.

For oh ! what blessed freedom lies
Contained in such captivity —
A life of perfect happiness
Secure for all eternity !
My heart its fetters doth embrace,
Nor seeks to win its liberty.
So eager to the feast we'll fare,
The while religion's yoke we bear !

poems. 35

Poem 19.
THE STANDARD OF THE HOLY CROSS.

A PROFESSION SONG.

Todos los que militais.

All ye who fight and fear no loss
Beneath the standard of the cross,
Sleep no more nor slumber now, —
God abides not here below !

Like a gallant warrior brave
God our Lord for death did crave :
Within His footsteps let us tread,
Since by our hands His blood was shed !
For oh ! what precious gifts were bought
By that most bitter war He fought !
Sleep thou not nor slumber now —
God abides not here below !

He for us with joy did languish,
Freely bore the cross's anguish,
Died to bring us sinners light
By His own most piteous plight !
Oh most glorious victory !
How great the spoils He won thereby !
Sleep thou not nor slumber now —
God abides not here below !

36 MINOR WORKS OF ST. TERESA.

Draw not back in cowardice ;
Tend thy life in sacrifice ;
None so sure his life of saving
As the loss of it when braving.
Jesus will our Leader be,
Our Reward in victory :
Sleep no more nor slumber now,
For God abides not here below !

Let our lives in death's libation

Be to Christ a true oblation,

Thus to heaven's bridals blest

Each will come as welcome guest.

Follow, by this standard led !

Within Christ's track and footsteps tread !

Oh, sleep no more nor slumber now !

Our God abides not here below !

Poem 20.

GREETING TO THE CROSS.

Cruz, descanso sabroso de mi vida.

Cross, thou delicious solace of my life,

I welcome thee !
O standard, 'neath whose sign, the worst

Of cowards must be brave !
O thou our life, who erst our death

Didst raise from out the grave !

POEMS.

Thy strength the lion didst subdue,
For 'twas thy power the foe that slew, —
Welcome ! all hail !

Who loves thee not, lives prisoner,

'Gainst liberty doth fight !
Who seeks within thy track to tread,

Ne'er wanders from the right.
Blest be the power that thou dost own
Which hath the power of ill o'erthrown !
Welcome, all hail !

'Twas thou didst bring deliverance

To us in bondage lost j
'Twas thou the ill that didst redeem,

Paid at so dear a cost.
For thou, with God, wast instrument
Of joy by . . .x

Welcome ! all hail !

Poem 21.

PROCESSIONAL FOR THE FEAST OF THE

HOLY CROSS.

En la cruz esta la vida.

The Cross contains our life

And our sole solace :

Therein doth lie the only road that leadeth

To Paradise !

1 The original is incomplete.

38 MINOR WORKS OF ST. TERESA.

Upon the Cross is found the Lord

Of earth and heaven,

And perfect joy of peace profound

(Though war be waging

From all the ills this mortal exile holds)

Lies in its limits,

And by the Cross alone it is we wend

Our way to heaven.

'Twas of the Cross the Bride declared

To her Beloved

That it was like the stately palm

Which she had mounted.

The very God of heaven Himself

Its fruit hath tasted,

And by the Cross alone we wend our way

And march to heaven.

'Tis like a tree of leafy-green —

The Bride's delection,

Who sat her down to rest herself

Beneath its shadow,

That she might joy in her Beloved,

The King of glory —

And by its means alone we wend

Our way to heaven.

In sight like to a precious olive
The holy Cross

POEMS. 3g

With its blest oil of unction doth anoint

And doth illumine.

Then, O my soul, embrace the Cross with

Joy and gladness,

For 'tis the only road whereby

We reach to heaven !

The soul which to its God hath been

Abandoned wholly,

Being within its heart of hearts detached

From all things earthly,

Finds in the Cross the Tree of Life

And of all comfort,

And a delightsome path whereby

It wends to heaven.

For since upon the Cross the Saviour

Hath freely rested,

It hath become the source of glory

And of honour.

In suffering it becomes our life,

Our consolation,

And 'tis the safest way whereby

To wend to heaven.

Then let us journey on to Paradise,
Ye Nuns of Carmel ;
Let us with eagerness embrace the Cross
And follow Jesus.

40 MINOR WORKS OF ST. TERESA.

For 'tis our way, our light whereby to guide us,
Which in itself contains all consolation,
O Nuns of Carmel !

If dearer than the apple of your eye you keep

Your three-fold pledges,

'Twill from a thousand grievous ills exempt you

Of trials and afflictions that beset us,

We Nuns of Carmel !

The vow you promised of obedience

Although it be of very lofty science,

Ne'er will permit you to do any evil

If ye resist it not — from which

May the great God of heaven e'er preserve you,

Ye Nuns of Carmel !

The vow of chastity

Observe with the most watchful vigilance :

Seek God alone,

And keep yourselves in solitude with Him,

Regardless of the world

O Nuns of Carmel !

What men call poverty,

If in entirety kept when it is vowed

Contains great riches,

And opes the gate of heaven to our coming,

O Nuns of Carmel !

POEMS. 41

If these we practise

We shall win victory in all our combats,

And in the end shall rest

With Him Who hath created earth and heaven,

We Nuns of Carmel !

Poem 22.
THE LAMB OF GOD.

A shepherd's carol.
i Ah ! pastores que velais.

Ah, Shepherds, watching by the fold

Your flocks upon the sward,
To-night is born to you a Lamb,

Son of the sovereign Lord !

He cometh poor, of mean estate ;

Guard Him without delay,
Or e'er ye joy in Him, a wolf

Will steal the Lamb away. —
Reach me my crook, Gil — from my hand

I will not let it fall :
No wolf shall steal that Lamb, I vow ! —

Know, He is Lord of all !

— Well may you think that I am dazed
Betwixt my joy and pain,

42 MINOR WORKS OF ST. TERESA.

For if this new-born Babe be God,
Can He indeed be slain ?

— He Who is man as well as God
Can choose to live or die ;

Bethink thee, 'tis the Lamb indeed,
The Son of God most high !

I know not how men beg Him come,

Then wage on Him such war :
Should He restore us to His land,

Sure, Gil, 'twere better far !
— Sin caused our exile here, and in

His hands all good doth lie !
He comes to suffer here on earth,

This God of majesty.

Little thou carest for His pain !

'Tis so with all mankind :
Men reck not of their neighbour's ill

Wherein they profit find.
— As Pastor of a mighty flock

Great honour doth He gain.
— Still, 'tis a wondrous thing that God,

The Lord supreme, be slain !

poems. 43

Poem 23.
THE ANGELS' SUMMONS TO THE SHEPHERDS.

Mi gallejo, mira quien llama.

See, boy, who doth call so clear !
— Angels, for the Dawn draws near.

Hark ! a sound of mighty humming,
Which, methinks, a song may be :
Then hie thee to the Shepherdess,
Now the morn breaks, Bras, with me.
See, boy, who doth call so clear !
Angels, for the Dawn is near.

Is she kin to the Alcalde ?
What the damsel's name and race ?
— She is God the Father's daughter ;
Shineth like a star her face !
Look, boy, who doth call so clear !
Angels, for the Dawn is near !

Poem 24.

THE SHEPHERDS AT THE CRIB.

Pues el amor.

Mihi autem absit gloriari nisi in Cruce Domini nostri.

Since love brought God to earth

From heaven on high
Naught should affright us more:

Let us both die !

44 MINOR WORKS OF ST. TERESA.

God gives His only Son

As gift to man :
Born in a cattle-shed

His life began.
Lo, God a man becomes,

Triumph most high !
Naught should affright us more

Let us both die !

— Whence the love, Pascual,

For us He bore,
Changing His royal robes

For serge so poor ?
— Best loves He poverty ;

In His steps hie !
Naught should affright us more

Let us both die !

What will men give to Him,

Giver of all ?
— Stripes from their scourges on

His flesh will fall.
Bitter our tears will drop

With grief and sigh !
— If this be sooth indeed,

Let us both die !

He is omnipotent —
How shall they dare ?

poems. 45

— Tis writ, from cruel men

He death must bear.
— Let us conceal the Babe

In secrecy !
— Know'st not 'tis His own will ?

— Then, let us die !

Poem 25.

CHRISTMAS DAY.

shepherds' carol.

Hoy nos viene a redimir.

To-day there comes upon our ransom bent
A Shepherd Who is kith to all mankind,
For, Gil, He is our God omnipotent !

And thus it is that He has raised us up,
Freed from the prison Satan held us in,
For He, to Menga and to Llorente,
And Bras, and all of us is truly kin,
Because He is the Lord omnipotent !

— If He be God : how to be sold by men
And hanging on the bitter cross, be slain ?
— Dost thou not know that sin is done to death
When Innocence endures the sinners' pain ?
Dost thou not know He is omnipotent ?

46 MINOR WORKS OF ST. TERESA.

— My faith ! I saw Him as a new-born Babe,
And near Him stood a lovely Shepherdess !
If He be God, why chooseth He to live
With those in poverty and sore distress ?
— Knowest thou not He is omnipotent ?

Prithee, give o'er thine idle questionings
And let us in His service ever vie ;
Since He has come on earth to suffer death,
With Him, Llorente, let us gladly die,
For He, in truth, is God omnipotent.

Poem 26.
THE SHEPHERDS' CAROL FOR THE CIRCUMCISION.

Vertiendo esta sangre.

See, He is shedding blood.

Dominguillo, eh ?

Though why I cannot say !

I prithee tell- me why
The Infant thus they wound,
For He is innocent,
No guile in Him is found —
His Heart was wholly set,
Though why I cannot say,
On ardent love for me !
Dominguillo, eh ?

poems. 47

But must men pain the Babe
Thus soon after His birth ?
— Aye, for He comes to die,
To save from ills our earth.
Faith, what a shepherd brave
That Child will make some day !
Shall we not love Him well,
Dominguillo, eh ?

Shepherd, I know not why
On Babe so innocent
Thou hast not cared to look ?
— Aye, Brasil and Llorent,
Have told me so erstwhile.
— My faith ! 'twere ill, I say,
Didst thou not love this Babe,
Dominguillo, eh ?

Poem 27.
SHEPHERDS' CAROL FOR THE CIRCUMCISION.

Este Nino viene llorando.

E'en as the Babe comes, He is weeping sorely :
Oh hark, Gil, hark ! that Babe is calling thee !

Behold the new-born Infant from the heavens
To earth descends to free us from our foes !
Already is the direful strife beginning,
For see, our Jesus' blood already flows !
Oh hark, Gil, hark, that Babe is calling thee !

48 MINOR WORKS OF ST. TERESA.

So great the love He beareth for us sinners
That little for the tears He sheds recks He,
Steeling His infant heart to muster courage
Since He the Leader of His flock shall be —
Then hark, Gil, hark, that Babe doth call to thee !

How dear the love He bears for us doth cost Him,
This Infant but a few days newly born,
Whose blood already 'neath the knife is flowing ! —
Forsooth, 'tis we and not the Babe should mourn !
Oh hearken, Gil, that Babe is calling thee !

Had He not come to earth to die for sinners

He now were safe within His nest at home !

— Behold, Gil, to our earth from heaven descending

The Babe doth as a roaring lion come :

Oh hark ye, Gil, the Babe is calling tin

What is it, Pascal, thou art seeking of me

That ever in mine ear thy tale is told ?

— To love this Babe Who loves thee, and doth tremble

For thy sake, 'neath the bitter wintry cold :

For hark thee, Gil, the Babe doth call to thee !

POEMS. 49

Poem 28.
THE SHEPHERD AND THE THREE KINGS.

A CAROL FOR THE EPIPHANY.
Pues que la estrella.

Since now the star above

The crib doth shine,
Prithee wend with the Kings,

Good flock of mine !

To see Messias there

We'll take our way,
Now are fulfilled the things

The prophets say:
For in our days, to earth

Doth God descend ;
There, with the Kings, my sheep,

I prithee wend.

Gifts let us bring to Him

Of costly store,
Whom the Kings fervently

Seek to adore.
Lo, our great Shepherdess

With joy doth shine !
Prithee wend with the Kings,

O flock of mine !

50 MINOR WORKS OF ST. TERESA

Question not, Llorente,

The reason why
We hold this Babe as God

Come from on high.
Yield Him thy heart, as mine

To Him I tend —
Hence, with the Kings, my flock,

I prithee wend !

Poem 29.
POEM TO ST. ANDREW.

Si el padecer con amor.

If suffering endured with love upon our part
Can so inspire with joy the stricken heart,
What transport will the sight of Thee impart

What will it be at length to look upon

Th' eternal Majesty,
Since Andrew, when he gazed upon the cross,

Was filled with ecstasy !
Nor even while we suffer, can we fail
To win fruition of the bliss we hail —

What joy to see Thee !

Love that to full intensity hath grown
Rests not in idleness,

POEMS. 51

As the brave warrior, for the one he loves,

Doth on to combat press,
And having o'er Love's self the victory gained,
Needs must all ends it strives for be attained —

Oh, bliss to see Thee !

Since all men hold in fear the thought of death,

Why is it sweet to thee ?
— Tis that when death shall strike, new life shall rise

Of high sublimity.
Thou, 0 my God, by Thine Own death doth make
The worst of cowards take courage for Thy sake —

What joy to see Thee !

0 cross, now the most precious tree of all !

Thou most majestic wood,
Who, being held contemptible and mean
Didst take for Spouse thy God !

1 go to meet thee, jubilant of soul,

And, though I merit not to crave such dole,
I joy to see thee !

Poem 30.
TO SAINT CATHERINE THE MARTYR.

i O granie amadora !

O fervent votaress

Of the eternal Lord !
Resplendent star ! do thou

Thine aid afford !

52 MINOR WORKS OF ST. TERESA.

E'en in her infancy

A Spouse she chose ;
Ne'er did her ardent love

Grant her repose.
Then let no cowards seek

Her company,
Who love the world and fear

For God to die !

Ye cravens, gaze upon

This maiden fair,
Who cared naught for her wealth

Nor beauty rare.
In persecution fierce

She bore her part,
Enduring torments keen

With virile heart !

The absence of her Love
Caused her far deeper grief,
And suffering borne for Him
Was all that gave relief;
She craved for death, and pain
Alone could comfort give,
Since, while on earth she dwelt,
She could not truly live.

POEMS. 53

Let us who long
To share a fate so blest

Ne'er labour here
In vain, to seek for rest.

Oh, false deceit !
How loveless 'tis to sigh

For healing here
Where life is misery !

Poem 31.
SAINT HILARION.

Hoy ha vencido un guerrero.

This captain 'gainst the world and its allies

The way to victory led, —
Sinners, return, return ye, and within

His footsteps tread !

Seek solitude,
Nor let us crave to die
Till we attain to live
In perfect poverty.
With skill supreme, the way

This chieftain led, —
Sinners, return, return ye, and within

His footsteps tread !

54 MINOR WORKS OF ST. TERESA.

He conquered Lucifer

With penance' arms,
With patience fought and now is free

From all alarms.
We also shall prevail, if by

This captain led,
Sinners, return, return again, and in

His footsteps tread !

He had no friends
But to the cross he clave :
This is our light, which Christ as light

To sinners gave.
Oh, blessed zeal that stood
The warrior in such stead, —
Sinners, return, return ye, and within

His footsteps tread !

His crown is won — no more

In grief he sighs,
But joys in the reward

Of Paradise.
Oh, glorious victory
In which our soldier bled !
Sinners, return, oh turn again, and in

His footsteps tread !

poems. 55

Poem 32.

RHYMED MAXIMS.

When God doth the soul chastise
Heavy are its penalties,
Yet beneath the clouds that rise
Purer shine the sunny skies !

Who on this world sets his mind
Ne'er will true contentment find.

He who sets on God his stay
Knows not anguish of dismay.

He who doth self-judgment blind
Quickly calms his troubled mind.

Naught doth greater solace give
Than without desires to live.

Bitter burden do we bear

When for aught on earth we care.

The cross, when borne with ready will,
Far lighter weighs than many an ill.

Seeking for naught,
Life with joy is fraught.

56 MINOR WORKS OF ST. TERESA.

Best of disciplines is still
Discipline of thy self-will.

Let what comes, whate'er may hap,
Ever serve to profit thee :
Great thy profit if dost judge
Everything is bad in thee !

Let naught disturb thy peace
Which will with this world cease.

To the soul that can endure
Any life will easy seem ;
Any life a living death
The impatient soul will deem.

A love for God but not the cross,
Will put its hand to little work :
A love that's strong and full of zeal
Doth neither toil nor trouble shirk.

What though many faults be thine ?
Mortified, they'll soon decline !

He who seeks no private gain
Always finds things to his mind :
He who would his comfort find
E'er sees reason to complain.

poems. 57

Mortification

Brings grief alleviation.

When for earthly things I sigh,
Then, although I live, I die !

If thou a happy nun wouldst be,
Let no one know thy pains but thee !

Poem 33.
SAINT TERESA'S BOOKMARK.

Nada te turbe.

Let naught disturb thee ;
Naught fright thee ever ;
All things are passing ;
God changeth never.
Patience e'er conquers ;
With God for thine own
Thou nothing dost lack —
He sufftceth alone !

Poem 34.
THE SOUL'S DETACHMENT.

Lleva el pensamiento.
Keep thy thought and ev'ry wish
Ever raised to heaven on high ;

58 MINOR WORKS OF ST. TERESA.

Let no trouble thee oppress,
Naught destroy tranquillity.
Follow with a valiant heart
Jesus, in the narrow way ;
Come what will, whate'er thy trials,
Let naught ever thee dismay.

All the glory of this world
Is but vain and empty show ;
Swiftly all things pass away,
Naught is stable here below.
Be thy sole desire to win
Good divine that never wanes ;
True and rich in promises,
God our Lord unchanged remains.

Love what best deserves thy love —
Goodness, Bounty infinite —
Lacking patience, love can ne'er
Reach full purity and height.
Confidence and living faith
In the strife the soul maintain ;
He who hopes and who believes
All things in the end shall gain.

Though the wrath of hell aroused
Hard the hunted soul besets,
He who to his God adheres
Mocks at all the devil's threats.

poems. 59

Though disgrace and crosses come,
Though his plans should end in naught,
He whose God his treasure is
Ne'er shall stand in need of aught.
Go, false pleasures of the world !
Go, vain riches that entice !
Though the soul should forfeit all,
God alone would all-suffice !

Poem 35.

SONNET TO JESUS CRUCIFIED.

No me mueve, mi Dios, para quererte.

I am not moved, my God, to love of Thee
Because Thou pledgest heaven in reward,
Nor is my soul by fear of death so awed
As to be moved straightway from sin to flee.
Thou mov'st my love, my God ! to see Thee hang
Nailed to the cross, of men the scoff, the scorn,
Doth move my love ! Thy body scourged and torn,
Thy mocking and affronts, Thy dying pang !
It is Thy love that moves me in such way
That did no heaven exist, I'd love Thee still !
Dread of offence would still my spirit sway
Were there no hell — Thy gifts move not my will,
For though I hoped no guerdon in repay,
The same unaltered love my heart would fill !

60 MINOR WORKS OF ST. TERESA.

Poem 36.
BEFORE THE CRUCIFIX.

BY ISABEL OF JESUS.

O Thou all good and sweet,
Jesus of Nazareth,
Let me but look on Thee,
Then send me death !

Let those look who will
On rose and jasmine fair ;
On Thee I gaze and see
A thousand gardens there.
Thou Flower all seraph-bright,
Jesus of Nazareth !
Let me but look on Thee,
Then send me death !

■ I seek no other joy —
My Jesus is not here !
All else torments the soul
That holds His Presence dear
Love and desire of Thee
Are of my life the breath ;
Let me but look on Thee,
Then send me death !

POEMS. 6l

A captive's fate is mine,
Whilst far Thou art from me ;
Life is but living death,
I live not, save with Thee.
When will that day draw near
Which ends my exile here ?
O Thou all good and sweet,
Jesus of Nazareth !
Let me but look on Thee,
Then send me death !

PRAYER OF ST. TERESA.

0 my God ! since Thou art charity and love itself, perfect
this virtue in me, that its ardour may consume all the dregs
of self-love. May I hold Thee as my sole Treasure and
my one glory, far dearer than all creatures. Make me love
myself in Thee, for Thee, and by Thee, and my neighbour,
for Thy sake, in the same manner, bearing his burdens as

1 wish him to bear mine. Let me care for naught beside
Thee, except in so far as it will lead me to Thee. May I
rejoice in Thy perfect love for me, and in the eternal love
borne for Thee by the angels and saints in heaven, where
the veil is lifted and they see Thee face to face. Grant that
I may exult because the just, who know Thee by faith in
this life, count Thee as their highest good, the centre and
the end of their affections. I long that sinners and the
imperfect may do the same, and with the aid of Thy grace
I crave to help them.

62 MINOR WORKS OF ST. TERESA.

NOTES ON THE POEMS.

Poem i. — Copies of this poem, which is undoubtedly by
St. Teresa, are preserved in the collections of the convents
of Madrid and Guadalajara as well as in the transcriptions
prepared by Fray Andres de la Encarnacion (now at the
National Library at Madrid), who says in a note that " these
verses were sung by the venerable priest Julian of Avila,
the companion of the Saint upon her foundations, who often
stated that they were composed by her." Fuente, Obras,
(edit, of 1881), vol. iii. Poem 27.

Poem 2. — This poem, known as the " Gloss " of St. Teresa,
is the most famous of her verses. It was written at Sala-
manca in 1571, as related by Sister Isabel of Jesus in her
deposition in the process of canonisation : " When I was a
novice I sang one day during recreation some verses [see
Poem 36] describing the grief felt by the soul at its separation
from God. During the singing our Mother went into an
ecstasy in the presence of the nuns. They waited for a time,
but as she did not come to herself, three or four carried her,
looking as if she were dead, into her cell. I do not know
what passed there, but when I saw her come out of it next
day after dinner, she seemed quite absorbed and beside herself.
By comparing the day and hour with what she wrote later
on, we discovered that during this rapture our Lord had
bestowed upon her some signal favour. The Saint then wrote

POEMS. 63

this poem, which she enclosed in a letter sent to her confessor."
Yepes, Life, bk. iii. ch. xxii.; Relation iv. 1 ; Interior Castle,
M. vi. ch. xi, 8 ; Concept, ch. vii. 2 ; Exclam. i. vi. xiv.
xvi. ; Fuente, I.e., Poem 1.

The last five verses of this poem, preceded by two which
differ from St. Teresa's, are classed as an original poem
of St. John of the Cross {Living Flame of Love, edit. 1912,
p. 264), who, referring to this subject, says : " The third kind
of pain — of a soul wounded by love — is like dying ; it is
as if the whole soul were festering because of its wound. It
is dying a living death until love, having slain it, shall make
it live the life of love, transforming it into love. . . . Hence
the soul is dying of love, and dying the more when it sees
that it cannot die of love. Perceiving itself to be dying of
love and yet not dying so as to have the free enjoyment
of its love, it complains of the continuance of its bodily life,
by which the spiritual life is delayed " {Spiritual Canticle,
Stanza vii. 4, and viii. 1).

Poem 3. — Another version of the same poem, Fuente, I.e.,
2. The first and fourth verses vary, but the second and
third are to be found in the preceding poem. This version
was printed in the early editions of the works of the Saint ;
in 1884 Don Antonio Selfa published at Madrid a facsimile
of the autograph, but as there are some differences of spelling
its genuineness has been questioned.

Poem 4. — This, too, was published by Don Antonio Selfa

64 MINOR WORKS OF ST. TERESA.

from what purports to be an autograph. It is not in Don
Vicente's edition.

Poem 5. — Fuente was the first to print this short piece
(No. 10 in his edition) from the manuscript of Toledo. The
second Exclamation speaks of seeking solitude in God and
with Him, for thus alone can life be borne, because " the soul
rests with Him Who is its true repose." This idea is more
finely and concisely expressed in these verses.

Poem 6. — These verses are contained in the letters written
by the Saint to her brother Don Lorenzo de Cepeda on
January 2 and 17, 1577, as follows :

" I remember some verses I once wrote when immersed
in prayer and in a state of great repose. They ran thus —
though I am not sure if I remember them rightly — yet they
will show you that even when I am at Toledo I wish to give
you pleasure : [here follow the verses] ; — I can recollect no
more. ... I think that these verses may touch you and
kindle your devotion."

On January 17 she refers to the matter again :

" I hardly know what to say about the favour which you
told me that you have received. It is certainly far greater
than you think and will be the beginning of great things
unless forfeited by your own fault. I have experienced this
kind of prayer, which usually leaves the soul at peace and
sometimes inclined to do penance, particularly if the impulse
has been very strong, for then the soul cannot rest without

POEMS. 65

doing something for God. For this is a touch which gives
love to the soul : if it increases you will be able to understand
what you said puzzled you in my verses. It is a keen pain
and sorrow from an unknown source, yet most delicious.
To tell the truth, the soul here receives a wound from the
love of God, without perceiving whence or how it comes,
nor even that it is wounded, or what takes place, yet it
feels a delightful pain which makes it complain, crying :

"Thou dost deign
Without a wound our hearts to pain —
Without a pang our wills to bend,
To hold all love for creatures vain !

" For when the heart is truly touched with this love of God,
it weans itself painlessly from that it feels for creatures,
so that it is bound by no earthly affection. This cannot be
done without such a love for God, because if we care much
for any creatures we are grieved at withdrawing from them,
and we suffer far more if we have to leave them altogether.
When God takes possession of the soul He gradually gives it
the empire over all created things."

The poem was originally longer, but the continuation has
been lost. Fuente, I.e., No. 5.

Poem 7. — No. 6 in Fuente. These verses are from the
manuscript of Toledo. They are based on the words of the
Song of Solomon, Dilectus mens mihi et ego illi (Cant. ii. 16).

Poem 8 — rFuente, No. 26. Verses composed by St. Teresa

66 MINOR WORKS OF ST. TERESA.

on the Transverbe ration of her heart (See Life, ch. xxix.
16-18). Fra Federigo di Sant' Antonio says in his Life of
the Saint (written in 1754) that the autograph had been
found at the Convent of Sevilla, but it is no longer there.
Interior Castle, M. vi. ch. xi. 2, 4, 8. Rel. viii. 16-19.

Poem 9. — This was first published by Fuente (No. 11) from
the manuscript of Toledo. He considers it doubtful.

Poem 10. — These verses are written on the words spoken by
our Lord : " Labour not to hold Me enclosed within thyself,
but enclose thyself in Me" (Relation iii. 9 ; see also Interior
Castle, M. iv. ch. iii. 1). Many years later Don Francis de
Salcedo, Julian of Avila, St. John of the Cross and Don
Lorenzo de Cepeda each wrote an essay on these words, and
at the command of the Bishop of Avila the Saint wrote her
letter of January 27, 1577 (known as the Vejamen, or tryst-
ing letter) in which she subjected their opinions to a some-
what satirical criticism. Don Fuente, who printed the poem
from the Toledo manuscript (No. 4 in his edition) qualifies
the poem as " probably " genuine ; he might safely have
said " certainly authentic."

Poem ii. — We are indebted to the kindness of the French
Carmelite nuns for leave to make use of their edition of
this and three other poems, which had never been printed
(CBuvres completes de Sainte Terhse, Paris 1910, vol. vi. 363).
These verses to " the Christ," i.e. to a Crucifix, are from a

POEMS. 67

seventeenth-century manuscript in the National Library at
Madrid and bear the title : " Song (romance) written by
our holy Mother Teresa during the foundation of Soria."
They belong therefore to the summer of 1581 ; Fuente did
not know of this collection.

Poem 12. — These verses were composed by St. Teresa when
ill on a journey ; copies are preserved at Soria and, with
slight variants, in the collections of Madrid and Guadalajara.
This poem strongly resembles the last few verses of the
Processional of the Holy Cross (Poem 20), written for the
nuns of Soria. Fuente, who first printed it (No. 25), con-
siders it as probably authentic.

Poem 13. — " A gloss composed by our Holy Mother Teresa
of Jesus for the clothing of Sister Isabel of the Angels " at
Medina del Campo in September 1569. Fray Andres de
la Encarnacion states that in his time (c. 1750) the original
was in the possession of the Carmelite nuns of San Sebastian,
but according to Fray Manuel it had been in the hands
of Fray Jose de la Madre de Dios, Prior of Segovia. Several
old copies are still in existence. Fuente (No. 16) entertains
no doubt as to the authenticity.

Poem 14. — The refrain of this poem, composed for the
clothing of Sister Hieronyma of the Incarnation at Medina
del Campo, January 13, 1575, is all that remains of it; it
has been preserved by the author of the Reforma, vol. hi.
bk. xiii. ch. xxi. ---..-.

68 MINOR WORKS OF ST. TERESA.

Poem 15. — Composed at Salamanca for the profession of
Sister Isabel of the Angels (October 21, 1571), for whose
clothing St. Teresa had written the verses supra No. 13.
Fray Andres was aware of the existence of copies at Segovia
and Las Batuecas, but was unable to consult them. They
have been discovered at the National Library at Madrid, and
we are indebted to the French nuns for permission to trans-
late them from their edition (CEuvres, vi. 383).

Poem 16. — Fuente published these verses from the collec-
tion of Toledo (No. 14), qualifying them as probably genuine ;
according to some copies they were written for the profession
of Sister Isabel of the Angels, but this can hardly be correct.

Poem 17. — Published by Fuente (No. 12, from the manu-
script of Toledo), who, however, considers the poem as doubt-
ful. The transcript is certainly incorrect.

Poem 18. — From the same collection and probably genuine
according to Don Vicente's opinion who prints it under No. 15.

Poem 19. — Probably authentic. Fuente published it from
the same collection under No. 13.

Poem 20. — These verses have come down to us through
a copy made by Sister Guiomarof the Blessed Sacrament, who
was professed at Salamanca in 1576, and who attested that
they were composed by St. Teresa. Copies were also kept
at Segovia and Las Batuecas and in the archives of the

POEMS. 69

Order at Madrid (now in the National Library). Fuente, who
first printed the poem from the last-named source (No. 28),
considers it as in all probability genuine. Some words in
the last strophe are missing.

Poem 21. — The original of this piece of poetry is preserved
at the Convent of Soria, and has been attested as genuine by
Fray Manuel of Jesus, General of the Spanish Congregation
of Discalced Carmelites. The concluding verses are almost
identical with Poem No. 12. Fuente has printed the text
in vol. vi. p. in, the copy having reached him too late for
insertion among the poems. He has added the following
explanatory note :

" There is a very old tradition that these verses were com-
posed by the glorious Mother St. Teresa when she founded
the convent of the Blessed Trinity at Soria in 1581. They
were to be sung on the feast of the Exaltation of the Cross,
September 14, 1581, she herself having left for Segovia and
Avila a month previously. The verses are devout and
affecting, and ever since that time the nuns have sung them
on the said feast under the following circumstances. After
midday recreation they adjourn to an oratory where a
crucifix, candles and olive branches have been prepared.
Having first venerated the crucifix, the sisters intone the
hymn to a very devotional tune and, carrying the olive
boughs, go in procession through the cloister to the mortuary
chapel, where the hymn is concluded and is followed by a
prayer for the dead, whereupon the olive branches are

70 MINOR WORKS OF ST. TERESA.

deposited on the sepulchre. The verses contain the fare-
well advice of the holy Mother, who, on taking leave of
the community said : ' Daughters, for the sake of my love
for you, I ask of you three things. First, to keep the primi-
tive observance, secondly to obey your superiors, and thirdly
to preserve charity among yourselves. If you do this, I
promise that God will give you the twofold spirit as He
did to our Father S. Eliseus on whose feast this house was
founded.' "

Poem 22. — A portion of this poem is preserved in auto-
graph at the Carmelite convent at Florence. Fuente, who
printed it from the manuscript of Toledo (in which a line is
missing), thinks it is probably genuine. It is No. 18 of his
edition.

Poem 23. — From the manuscript of Cuerva. Fuente gives
it under No. 22, but strongly doubts its genuineness.

Poem 24. — From the manuscript of Toledo. " Probably
genuine," says Fuente, in whose edition it is numbered 17.

Poem 25. — Printing this as No. 20 from the Toledo col-
lection, Fuente strongly questions its authenticity, but the
discovery of the autograph of the first three strophes at the
convent of Carmelite nuns at Florence seems to dispose of
the difficulty.

Poem 26. — This poem is from a collection (now lost) of
which the manuscripts of Madrid, Guadalajara and Cuerva
are more or less faithful copies. In this instance they

POEMS. 71

present considerable variations and also some defects. Fuente
(No. 23) has serious doubts as to its authenticity.

Poem 27. — These verses are from the same manuscripts
as the preceding, and here again Fuente (No. 21) is inclined
to disallow a claim to authenticity. The French nuns quote
in their edition the following note from the manuscript of
Cuerva :

" Some more verses written by St. Teresa for the feast
of the Circumcision for which she had a special devotion. One
year, on the eve of that feast, while the nuns were at evening
recreation, she came out of her cell almost beside herself with
extraordinary fervour. Transported by her feelings, she
danced and sang, and bade the community to join her,
which they did with the greatest spiritual joy. Theirs was
no set and ordinary kind of dance, nor was it accompanied
by the guitar, but the dancers beat time by clapping their
hands, as David describes, Omnes gentes, plaudite manibus,
as they moved to and fro with more spiritual harmony and
grace than human art."

Poem 28. — Fuente (No. 19) was the first to publish this
from the collection of Toledo ; it appears to him doubtful.

Poem 29. — First published by Fray Antonio of St. Joachim
in the Ano Teresiano, and afterwards by Fuente (No. 7, from
the Toledo manuscript), who declared it probably genuine.
The verses contain many allusions to the acts of St. Andrew
as given in the breviary, where it is said that when the Apostle

72 MINOR WORKS OF ST. TERESA.

saw his cross at a distance, he cried out, " Hail, precious
cross, that has been consecrated by the body of my Lord,
and adorned with His limbs as with rich jewels ! — I come to
thee, glad and exulting ; receive me with joy into thine
arms ! O good cross, that hast received beauty from our
Lord's limbs ! I have ardently loved thee : long have I
desired and sought thee ; now thou art found by me and
art made ready for my longing soul. Receive me into thine
arms, taking me from among men, and present me to thy
Master, that He who redeemed me on thee may receive me
by thee ! " The Saint was fastened to the cross, on which
he hung for two days, preaching without cessation the faith
of Christ, after which he passed to Him Whose death he
had so coveted. Before dying, the Apostle exclaimed : " O
Lord Jesus Christ, good Master, suffer me not to be taken
down from the cross until Thou hast received my soul. For
Thou, O Christ, art my protector; into Thy hands I commend
my spirit."

Poem 30. — Fuente, who published these verses as No. 8
from the manuscript of Toledo, considers them probably
authentic. They there bear the incorrect motto Quemad-
modum desiderat ad fontes aquarum, ita desiderat anitna mea.
St. Teresa had a great devotion to St. Catherine the Martyr,
to whom she dedicated a hermitage at Avila with a painting
of the Saint. According to the legend, Catherine saw in a
vision the Blessed Virgin ask Jesus to receive her among His
servants, but the Divine Infant turned away because she was

poems. 73

not yet a Christian. After baptism Catherine saw the same
vision, when Jesus received her with great affection, and
espoused her in sight of the court of heaven. Having resisted
the suit of the impious emperor Maximin II., she was put to
death by means of a wheel, and her body is said to have
been carried by angels to Mount Sinai, the Saint having
prayed that no man might see or touch her body after death.

Poem 31. — The verses in honour of St. Hilarion have in
the manuscript of Toledo the motto Fortitudo mea et laus
mea Dominus mihi. Fuente (No. 9) considers them as prob-
ably genuine. St. Teresa had a great devotion to this Saint,
who in the Carmelite breviary in use during her lifetime is
described as " our father." She relates {Life, ch. xxvii. 2)
how she used to recommend herself to him to be preserved
from the illusions of Satan. She also built a hermitage
in his honour in the convent of Avila. St. Hilarion, having
become a Christian, renounced the world at the age of ten
and lived for some time with St. Anthony. But finding that
the very desert became too distracting on account of the many
visitors and disciples of his master, he withdrew into a place
of deep solitude, where he lived in ever increasing austerity.
He repelled the assaults of the devil by the sign of the cross.
At his death, which occurred at the age of eighty years, he
thus encouraged himself : "Go forth, what dost thou fear ?
Go forth, my soul, what dost thou dread ? Behold it is
now three score and ten years that thou hast served Christ,
and art thou afraid of death ? " He had scarcely finished
these words when he expired.

74 MINOR WORKS OF ST. TERESA.

Poem 32. — Fuente published these Maxims (from a manu-
script in the National Library at Madrid) in his first edition
of the works of St. Teresa (Madrid, 1861), but not in the
second. Their authenticity is doubtful.

Poem 33. — These verses, which have become widely known,
were written by St. Teresa at an unknown date, and were
kept by her as a bookmark in one of her breviaries which
afterwards became the property of the Carmelite friars at
Lisbon ; its present whereabouts is not known.

Poem 34. — This poem, for the Spanish text of which we
are indebted to the French Carmelite nuns who published it
for the first time, is kept at the Convent of Segovia. It is
an enlargement of the " Bookmark," but the probability of
its genuineness is extremely slender.

Poem 35. — This poem has been claimed for St. Teresa,
St. Francis Xavier and other authors. It would appear that,
among contemporary critics, Don Francisco Herrero y Bayona
is inclined to allow St. Teresa's claim, but Don Vicente de la
Fuente, Don Marcelino Men6ndez y Pelayo, and many others,
are of a different opinion, which is also shared by the French
nuns.

Poem 36. — These are the verses sung by Sister Isabel of
Jesus at Salamanca which caused St. Teresa to go into an
ecstasy (see note to Poem 2 supra, and the references there
given). They are well known in Spain and have been re-

poems. 75

peatedly printed, among others by Don Miguel Mir and Don
Vicente de la Fuente.

Prayer of St. Teresa. — The autograph of this prayer is
in the possession of the Carmelite nuns of Madrid. It is
written upon an oblong sheet of paper from which the signa-
ture at the bottom appears to have been cut off. It was
published in a French translation as early as 1630, but the
Spanish text was for the first time printed by Fuente.

EXCLAMATIONS, OR MEDITATIONS OF
THE SOUL ON ITS GOD.

WRITTEN BY THE HOLY MOTHER TERESA OF JESUS ON
DIFFERENT OCCASIONS, ACCORDING TO THE DEVOTION
IMPARTED TO HER BY OUR LORD AFTER HOLY COM-
MUNION. A.D. 1569.

EXCLAMATION I.

1. Oh, life, life, how canst thou still exist, apart from
Him Who is thy Life ? How dost thou occupy thyself
during such solitude ? What dost thou do — thou, whose
actions are full of faults and imperfections ? What can
comfort thee, O my soul, in this tempestuous sea ? I
grieve for self, and yet still more for the time when I felt
no grief. How sweet are Thy ways, O Lord ! yet who
can travel by them without dread ? I dare not abstain
from serving Thee, yet my service contents me not, nor
acquits aught of the debt I owe. Fain would I give myself
wholly to Thy service, yet, looking on my misery, I see
that I am incapable of good, unless Thou first give it me.
Oh, my merciful God ! what shall I do, not to render void
Thy great graces ? Thy works are holy, just, priceless,

78 MINOR WORKS OF ST. TERESA.

full of sublimest wisdom, for Thou, Lord, art Wisdom
itself ! Yet while my mind ponders over this, my will
complains ; it would have no hindrance to its loving
Thee, for in such high matters the intellect cannot attain
to its God, yet longs to enjoy Him, although it knows
not how, while shut within the dreary prison of mortality.
Now it impedes me, though, at first, meditation on
Thy grandeurs was an aid, showing me more clearly my
own immeasurable baseness.

2. Why do I say this, my God ? To whom do I com-
plain ? Who hears me, but Thou, my Father and my
Creator ? But why speak, in order to tell Thee of my
pain, since I see so clearly that Thou dost dwell within
me ? Behold my folly ! But alas, my God, how can I
be sure I am not separated from Thee ?

3. Oh, my life ! which must be passed in such vital
hazard, who would wish for thee ? The sole gain to be
found or hoped for in thee is to please God in all things,
and even this is most uncertain and beset by dangers.

EXCLAMATION II.

1. Often do I think, O my Lord, that if aught can
soothe a life apart from Thee it is solitude, wherein the
soul rests with Him Who is its true repose. Yet, unable
as it is to enjoy Thee with full liberty, its torment often
redoubles. Yet this is a delight compared with that of

EXCLAMATIONS. 79

being forced to deal with creatures, and thus deprived of
holding converse alone with the Creator. But how is
it, my God, that rest wearies the soul which only seeks
to please Thee ?

2. O sovereign love of God, how different are thine
effects from those of earthly love, which seeks no com-
panion, fearing lest it should lose what it possesses ! Love
for my God increases on learning that others love Him,
and its joys diminish at seeing that all men do not share
its happiness.

3. Therefore, O my only Good, during Thy tenderest
caresses and consolations, I grieve at remembering the
many hearts which do not desire these joys, and still
others who will lose them for ever. Thus my soul seeks
company, gladly leaving its own delight, moved by the
hope that it may incite souls to strive to attain it. But,
O my heavenly Father ! were it not better to defer this
care for others until the soul enjoys less of Thy favours,
and to yield myself now wholly to enjoying Thee ?

4. Oh, my Jesus ! how deep is Thy love for the children
of men ! The greatest service we can render Thee is
to leave Thee, for the sake of loving and aiding them.
Then do we possess Thee most entirely, for, though our
will enjoy Thee less, yet love delights to please Theea
During this mortal life, all worldly delights are found to
be uncertain even though they seem to come from Thee,
unless the love of our neighbour bear them company.

80 MINOR WORKS OF ST. TERESA.

Who loves not his brethren, loves not Thee, my Lord,
for Thy blood, shed for us, bears witness to Thy boundless
love for the sons of Adam.

EXCLAMATION III.

1. On reflecting, O my God ! on the glory prepared
by Thee for those who persevere in doing Thy will, and
on the many labours and pains with which Thy Son
purchased us this glory — remembering our unworthi-
ness and our obligation to be grateful for this immense
love, which, at so dear a cost to self, taught us how to
love— my soul is wrung with anguish. How is it possible,
Lord, to forget those mercies, as souls forget them when
offending Thee ?

2. O my Redeemer, how oblivious are men of their
own interest ! How excessive is Thy bounty ! Thou
Who art ever mindful of us, when by our fall we have
struck Thee a mortal blow, dost forget it, and stretch
forth Thy hand anew to preserve us,1 recalling us from
our hopeless frenzy to petition Thee for health. Blessed
be such a Master for His infinite mercy ; may He be
eternally praised for His tender compassion !

3. My soul, do thou for ever glorify so great a God.
How can men rebel against Him ? Do not the wicked
stand condemned by His excessive mercies to them ?

* Prov. xxiv. 16 : Septies cadet Justus, et re$urget.

EXCLAMATIONS. 8l

Redress this evil, my God ! Oh, children of men, how
long will you be hard-hearted,* and steel yourselves
against this most meek Jesus ? What ? Can our malice
endure against Him for ever ? No ! for the life of man
passes away like the flower of the field, and the Son of the
Virgin will come at last to pronounce the terrible sentence.
4. Almighty God of mine, Who, though we will it not,
must be our Judge, why do we not realise the need to
propitiate Thee before that hour ? Yet who, who indeed,
would not desire to have so just a Judge ? • Happy the
souls who, at that dread time, shall rejoice with Thee !
O my God and my Lord ! What help is there for one
whom Thou hast raised from his sins, who, seeing how
miserably he had lost all for the sake of a momentary
pleasure, is now resolved with the aid of Thy grace to
spend his life in pleasing Thee ? Thou Treasure of my
soul, Who never forsakest those who love Thee, and ever
hearest those who cry to Thee — how can man live and
stave off death, at the thought of all he lost by forfeiting
his baptismal innocence ? The happiest life for him is
for sorrow to render his life a living death. Yet, how can
the soul that loves Thee tenderly endure this ?

5. What foolish questions do I ask Thee, Lord ! I
seem to have forgotten all Thy mighty works and mercies
— how Thou earnest into the world for sinners' sakes,

2 Ps. iv. 3 : Filii hominum, usquequo gravi corde ?

3 Way of Perf,, ch. xl. 7,

82 MINOR WORKS OF ST. TERESA.

didst purchase us by such a precious ransom, expiating
our evil pleasures by agonising torments and scourging.
Thou hast cured my blindness by the blindfolding of Thy
sacred eyes, and healed my vanity by the cruel crown of
thorns.

6. O Lord, Lord ! all this does but embitter the grief
of one who loves Thee ! My only consolation is to think
of the eternal praise that will be rendered to Thy mercy
when my sins are revealed. Yet I know not if my grief
will ever heal, until, on seeing Thee, all the miseries of
this mortal life shall vanish.

EXCLAMATION IV.

1. My soul, O my Lord, finds some repose in thinking
of the happiness in store for it if, through Thy mercy, it
is one day permitted to enjoy Thee ! Yet I long to labour
for Thee first,1 since Thy labour won this joy for me.
What shall I do, my Lord, and what wilt Thou do, O
my God ?

2. How late has my desire for Thee caught flame, but
how early didst Thou seek to win me, calling me to give
myself wholly to Thee ! * Hast thou ever, O Lord,
rejected the wretched, or turned away from the poor
mendicant who sought to draw near Thee ? Are there
limits to Thy power, or to Thy mighty works ?

1 Rel. ix. 19.

2 Castle, M. iv. ch. iii. 3.

EXCLAMATIONS. 83

3. O my God, Source of mercy to me ! Now is the
time indeed in which to prove so to Thy handmaid, for
Thou art almighty. Now it will be shown whether my
soul is right in believing, while recalling the wasted years
that are past, that Thou, Lord, canst in an instant turn
this loss to gain. I seem to rave, for men say that time
once spent can never be recovered. Blessed be my God !

4. Lord, 1 acknowledge Thy sovereign power. Al-
mighty as Thou art, what is impossible to Thee, Who
canst do all things ? Do Thou only will it, O my God,
do Thou but will it ! Miserable as I am, yet I believe
firmly that Thou canst do all Thou wilt. The more I
hear Thy wonders spoken of, the better I know Thou
canst perform still greater things : thus my faith and
my confidence grow stronger that Thou wilt grant my
request. Why wonder at what is done by the Omni-
potent ?

5. Thou knowest, O my God, that, in spite of all my
faults, I ever recognised the greatness of Thy power and
mercy : O Lord, may this one thing, in which I have
not offended Thee, stand in my favour ! Restore to me
the time lost, giving me Thy grace, both now and in the
future, so that I may appear before' Thee in " wedding
garments," J as Thou canst do if it be Thy will.

3 St. Matt. xxii. 11, 12 : Intravit autem rex ut videret discum-
bentes, et vidit ibi hominem non vestitum veste nuptiali, et ait Mi :
Amice, quomodo hue intrasti non habens vestem nuptialem ? At
ille obmutuit.

84 MINOR WORKS OF ST. TERESA.

EXCLAMATION V.

i. O my Lord ! after having served Thee so ill and
known so little how to preserve past graces, how dare I
ask for more ? How canst Thou trust one who has
so often proved a traitor ? What then shall I do, Con-
soler of the disconsolate and Refuge of all those who
come to Thee for help ? Is it better to say nothing of
my wants in the hope of Thy relieving them ? Not so,
for Thou, my Lord and my joy, knowing how numerous
would be our needs and what solace we should find in
confiding them to Thee, didst bid us pray to Thee, for
Thou wouldst not fail to give.

2. Sometimes I think of the holy woman Martha's
complaint ; she was not merely blaming her sister, but
I am convinced that what she felt most keenly was the
thought that Thou didst not care for her labours, nor
wish to have her near Thee. Perhaps she thought Thou
hadst less love for her than for her sister, which would
have tried her more than labouring for the Lord Who
was so dear that work for Him was but a pleasure. This
seems clear, since she addressed Thee, and not her sister
Mary : but, Lord, her love emboldened her to ask Thee
why Thou hadst no care for her.

3. Thine answer " shows that love alone gives value to

1 St. Luke, x. 41, 42 : Martha, Martha, sollicita es, et turbaris
erga plurima. Porro unum est necessarinm. Maria optimam
partem elegit, qucb non auferepur ab ea, — Castle, M. vjj. eh. iv. 17,

EXCLAMATIONS. 85

our actions — that " the one thing necessary " is to possess
a love so strong that it cannot leave Thee. But, my God,
how can we obtain a love worthy of our Beloved, unless
Thy love lor us be united to it ? Shall I make the same
complaint as this saintly woman ?

4. Ah, I have no cause for that, having ever found
in my God greater and stronger proofs of tenderness than
I have known how to ask or even to desire. — Were I to
complain, it could only be that Thy mercy has borne with
me too long. — What request can so miserable a wretch as
myself make of Thee, save that of St. Augustine : " that
Thou wilt give me what to give to Thee," 2 to repay
somewhat of the heavy debt I owe Thee : that Thou
wilt remember I am the work of Thy hands, and wilt
teach me to know Thee, my Creator, so that I may love
Thee.

EXCLAMATION VI.

1. O my Joy, Lord of all things and my God ! how
long must I languish for Thy presence ? What solace
wilt Thou grant to one who has so little earthly comfort ,
that she may find peace while absent from Thee ?

2. Oh tedious, oh painful, oh dying life ! what lonely

2 Confessions of Saint Aug., Bk. xi. ch. ii: " Give me some-
what to offer to Thee, for I am poor and needy, whilst Thou
art rich to all who call upon Thee."

86 MINOR WORKS OF ST. TERESA.

solitude ! How hopeless is my case ! How long, Lord,
how long shall it endure ? What shall I do, my sovereign
Good, what shall I do ? Shall I desire not to desire
Thee?

3. O God my Creator ! Who dost wound, yet dost
not heal ; Who dost strike but leave no wound ; dost kill
and give new life by it ; in a word, Who art almighty,
and therefore dost what pleaseth Thee ; wilt Thou make
such a wretched worm suffer these conflicting pains ?
Be it so, my God, since it is Thy will, for I only seek to
love Thee. But alas, alas, my Creator, bitter anguish
wrings this complaint from me, making me speak of that
for which there is no remedy until Thou providest one !
The soul, thus pent in bondage, longs for liberty, yet
would not move one hair's breadth from the path Thou
choosest for it. Do Thou, my Glory, either increase my
pain, or cure it altogether.

4. Ah, death, death, I know not why men dread thee,
since life is found in thee ! Yet who that has not always
loved God in the past would fear thee not ? Since I am
such a one, what do I desire and ask ? Will death but
bring the punishment my sins so justly merit ? Permit
it not, my sovereign Good, for it cost Thee dear to ransom
me !

5. O my soul, submit to the will of thy God : this is
best for thee : serve Him and trust to His mercy to ease
thy pain, when by penance thou hast won some little

EXCLAMATIONS. 87

claim to pardon for thy sins : seek not to rejoice until
thou hast suffered !

6. Alas, my true Lord and King, I am incapable even
of this, unaided by Thy sovereign power and majesty,
but with these I can do all things !

EXCLAMATION VII.

1. O my hope, my Father, my Creator, my true
Lord, my Brother ! My soul overflows with joy at re-
membering how Thou hast said : " My delight is to be
with the sons of men." l O Sovereign of heaven and
earth ! after such words as these what sinner should
despair ? Canst Thou find no one else in whom to
delight, that Thou dost seek out such a repulsive worm
as myself ? At the baptism of Thy Son, Thy voice was
heard to say Thou didst delight in Him.2 Dost Thou,
then, put us on a par with Him, Lord ?

2. What infinite mercy ! what favour, far transcending
our deserts ! Can we mortals forget all this ? Call to
mind, my God, our great misery, and look upon our
frailty, for Thou knowest all things.

3. Ponder, then, my soul, over the great delight and
love of the Father in knowing His Son, of the Son in
knowing His Father, and the ardour wherewith the Holy

1 Prov. viii. 31 : DelicicB mecs, esse cum filiis hominum.

2 St. Matt. iii. 17 : Hie est filius mens dilectus, in quo mihi
complacui.

88 MINOR WORKS OF ST. TERESA.

Ghost unites with Them, and how none of the Three
Persons can cease loving and knowing the others, because
They are one and the same God. These Sovereign Persons
mutually know, love, and delight in one another. Why,
then, do they need my love ? Why seek it, O my God ?
What does it profit Thee ?

4. Blessed, oh blessed for ever mayest Thou be, my
God ! May all things praise Thee without end, O Lord,
for Thou art infinite ! Rejoice, my soul, that there is
One Who loves thy God as He deserves, Who knows His
goodness and perfections : thank Him for having given
us on earth One Who knows Him as does His only be-
gotten Son.

5. Under His protection, thou canst approach His
Majesty and beseech Him, since He delights Himself
in thee, to let no earthly thing prevent thy delighting in
Him, and rejoicing in the perfections of thy God and in
the thought that He deserves to be loved and praised.
Beg Him to aid thee to further, in some small degree, the
glory of His Name, that thou mayest truly say : " My
soul doth magnify " and praise " the Lord ! " ■

1 St. Luke i. 46 : Magnificat anima mea Dominum.

EXCLAMATIONS. 89

EXCLAMATION VIII.

1. O Lord my God, truly " Thou hast the words of
life," l wherein men can find all they crave, if they but
seek it ! But what wonder is it if we forget Thy words,
seeing the state of folly and disorder to which our sins
have reduced us ?

2. O my God ! God ! God and Maker of all Creation !
What is all this creation compared with what Thou canst
create, dost Thou but will ? Thou art omnipotent : Thy
works are incomprehensible.2 Permit not Thy words
ever to become effaced from my mind : " Come unto Me
all you that labour and I will refresh you." ' What more
can we desire or seek, Lord ? Why are worldlings lost,
save through seeking happiness ?

3. Good God ! Good God ! How is it, Lord ? How
pitiful ! What utter blindness to seek for happiness
where it cannot be found. Have pity, Creator, on Thy
creatures ! Remember, we do not understand ourselves,
or know what we want, nor do we ask aright ! Lord, give
us light ! See ! we need it more than did the man who
was born blind, for he longed to see the light but could
not, while we do not wish to see it.

1 St. John vi. 69 : Domine, ad quern ibimus ? verba vitcB ceternce
habes.

2 Job ix. 10 : Qui facit magna et incomprehensibilia.

3 St. Matt. xi. 28 : Venite ad me omnes qui laboratis et onerati
estis, et ego reficiam vos.

90 MINOR WORKS OF ST. TERESA.

4. Oh ! ill past remedy, needing Thee to manifest both
Thy power and Thy mercy. O true God of mine ! How
hard a thing I crave of Thee ! No less than that Thou
shouldst love those who love not Thee : shouldst open to
those who do not knock — shouldst cure those who wish
to ail, and who foster their maladies.

5. Thou didst declare, my Master, that Thou earnest
to seek sinners : 4 these are the real sinners ! Look not
on our blindness, my God, but on the streams of blood
shed by Thy Son for us. Let Thy mercy shine forth
amidst such monstrous wickedness. Remember, Lord,
we are " the work of Thy hands ; 6 " succour us by Thy
goodness and mercy !

EXCLAMATION IX.

1. O compassionate and tender Sovereign of my soul,
Who dost also say : "If any one thirst, let him come to
Me, and I will give him to drink ! " ! How parched with
thirst must men be who are inflamed with covetousness
for miserable earthly goods ! Urgent is their need of this
water, lest they be totally consumed.

2. I know, my Lord, that out of Thy bounty Thou

* St. Matt. ix. 13 : Non enim veni vocare justos, sed peccatores.
6 Isaias lxiv. 8 : Opera manuum tuarum omnes nos
1 St. John vii. 37 : Si quis sitit, venial ad me, et bibat. — Way of
Per/., ch. xix. 4.

EXCLAMATIONS. gi

wilt give it them. Thou Thyself hast promised it, and
Thy word cannot fail — but alas ! if from having lived
long in this furnace of passion, they have become in-
sensible to its flames, and are too careless to realise their
great danger, what cure is there for them, my God ?
Thou earnest into the world to remedy such ills ; begin
Thy work, Lord, for Thy pity is best shown in the most
desperate evils.

3. See, Lord, Thine enemies grow bolder — have mercy
on those so merciless to themselves, whose miserable
condition prevents their wishing to draw near to Thee :
do Thou come to them, O my God ! I ask this in their
name : I know that when they are enlightened and have
returned to their senses, having begun to taste Thy
sweetness,2 they will rise from the death of sin.

4. O Life, Who givest life to all ! refuse not this most
delicious water, promised by Thee to all who desire it.
Behold, I long for it, Lord ; I ask for it, I come to Thee !
Hide not this water from me : Thou knowest how I need
it, since it is the only cure for a soul wounded by Thee.

5. O Lord, how many kinds of fever inflame men's
hearts in this life ! What cause have we for fear ! Some
of these ardours consume the soul, yet others purify it'
and prepare it to enjoy Thee for ever.

6. O living waters, springing from the wounds of my
God, how abundantly you ever flow to sustain us ! Safely

2 Ps. xxxiii. 9 : Gustate et videte quoniam suavis est Dominus.

92 MINOR WORKS OF ST. TERESA.

indeed, will he who drinks eagerly of this divine draught
traverse the dangers of this wretched life.

EXCLAMATION X.

i. O God of my soul ! how eager are we to offend
Thee, yet how far more eager art Thou to forgive us !
Why, Lord, are we so foolishly presumptuous, unless
because, knowing Thy great mercy, we forget the strictness
of Thy justice ? " The pains of death have encompassed
me." ' Alas, alas, alas ! What a terrible evil is sin,
which caused a death of such agony to God Himself !
How Thy tormentors surround Thee still, my God !
Where canst Thou turn to be free from them ? From
every quarter they deal Thee mortal blows.

2. Christians, it is time to defend your King and to
rally round Him in His utter abandonment : few are His
faithful subjects, and many the followers of Lucifer.
Worst of all, His public friends betray Him secretly, so
that there is hardly one whom He can trust.

3. O true Friend, how ill such traitors requite Thee !
Weep, all faithful Christians, weep with your God, Who
shed tears of pity not for Lazarus alone,' but for those
also who would never wish to rise to life, though He called
them forth.

1 Ps. cxiv. 3 : Circumdederunt me dolores mortis.
* St. John xi. 35 : Et lacrymatus est Jesus.

EXCLAMATIONS. 93

4. O my supreme Good ! all the sins I have committed
against Thee were then before Thine eyes. Prevent me,
Lord, prevent me and all men from sinning again ! Raise
up souls dead in transgression : call them with such
power, that they may receive the new life they ask not
for, and come forth from the grave of their luxuries.
Lazarus did not beg to be restored to life — Thou didst
recall him at the prayer of a woman who was a sinner : '
One far more guilty is now before Thee, my God : show
forth Thy mercy ! Wretch that I am, I pray for those
who will not ask it for themselves. Thou knowest my
anguish at seeing their indifference to the endless tor-
ments they will suffer unless they return to Thee.

5. Ye men accustomed to pleasure, luxuries and
feasting, who indulge your will in every way, take com-
passion on yourselves ! Remember, that always, for
all eternity, you will be subject to the infernal furies !
Reflect — the Judge Who will condemn you then is now
your Suppliant ; * you are not sure of living here another
moment : why do you not strive to live the true life for all
eternity ? Oh the hardness of men's hearts ! Soften
them in Thy boundless pity, my God !

6. 6 Good God ! Good God ! how I grieve at thinking
of the feelings of a soul which has always been respected

3 St. John xi. 32.

4 Way of Perf. ch. xl. 7.
£ Milner, etc., Excl. XI,

94 MINOR WORKS OF ST. TERESA.

and loved, waited on, honoured and pampered, on clearly
realising its eternal perdition and that it is useless to try
to turn away its thoughts from the truths of faith as
it did while on earth. It will find itself torn from its
pleasures before it had begun to enjoy them, for truly
all that ends with life passes like a puff of wind.
, 7. The soul sees itself among the hideous and merciless
companions with whom it is to suffer for eternity, in the
midst of a fetid pool of serpents, each of which strives to
devour it more fiercely than the rest ; a horrible darkness,
revealing nothing but tormenting and hideous objects,
surrounds it, and no light appears except a gloomy flame.*

8. Alas, this description falls short of the reality !
Who so blinded the eyes of such a man that he never
realises these horrors, until plunged amongst them ? 7
O Lord ! who stopped his ears from hearing the
truths so often told him of the eternity of these torments ?
Ah, never-ending life ! Oh, ceaseless tortures, ceaseless
torments that last for ever ! How is it, that men who
fear the discomfort of sleeping on a hard bed, do not
dread such anguish ?

9. O Lord my God ! I weep for the time when I ignored
these horrors. Thou knowest my grief at seeing the
multitude of men who turn their thoughts from eternal

• Life, ch. xxxii. 1-9.

7 "He will open in his torment the eyes which he long kept
closed in sin " ! (St. Gregory, Moralia, bk. xxv. 6).

EXCLAMATIONS. 95

punishment : let there be one, O Lord, at least let there
be one who asks Thee to enlighten him, who is capable
of leading many others to the truth ! I ask not this
favour for my own sake, Lord, for I do not deserve it,
but beg it of Thee by the merits of Thy Son. Look on
His Wounds, and forgive us as He forgave the men who
inflicted them.

EXCLAMATION XI.1

i. Why, O my God, source of all my strength, are we
always cowards, except in rebelling against Thee ? To
this do the sons of Adam direct all their energies. Were
not their reason blinded they would never dare to combine
the strength of the whole human race in taking arms
and waging war against Him Who in an instant could
hurl them down the bottomless abyss. With minds
obscured, they resemble madmen, who, bent on their own
destruction, imagine they will thus gain new life ; — in
short, they are beside themselves.

2. What cure is there, my God, for such frenzy ?
Men say that madness increases strength. So it is with
men who revolt against God : feeble as they may be,
all their fury is spent on Thee, their greatest Benefactor.

3. O incomprehensible Wisdom ! Thou needest all
Thy love for creatures, to bear with such folly, and to

1 Milner, etc., Excl. XII.

96 MINOR WORKS OF ST. TERESA.

wait until we return to our senses, whilst by a thousand
arts and remedies Thou art striving to bring about our
cure.

4. How marvellous, that though we lack resolution
to conquer self in trivial matters, and persuade ourselves
that even if we try, we cannot avoid some occasion of
sin, or some danger by which we risk eternal perdition,
yet we have the audacity to affront such sovereign
majesty as Thine !

5. How is this, my only Good ? how is it ? Who
gives such strength ? Is not the captain whom men
follow in this war against Thee Thy vassal ? And he
dwells in unquenchable flames — how can he rise up
against Thee ? How can the vanquished inspire courage ?
His poverty is extreme, for he is deprived of the riches of
heaven ; why, then, do men follow him ? What can
he give, who owns nothing but sufferings ? How can
it be, my God ? Why is it, my Creator ? Why do men
cowed by the devil defy Thee ?

6. Even if, O my Lord, Thou hadst not aided Thine
own — even if we owed some debt of gratitude to this
prince of darkness, should we not compare the joys Thou
hast in store for us with the false and treacherous promises
of the evil one ? He has betrayed Thee — what will he
do to us ?

7. Alas, what utter blindness, my God ! what revolting
ingratitude, my King ! What hopeless madness, to use

EXCLAMATIONS. 97

Thy very gifts to serve Satan ! to requite Thy tender
love for us by loving one who hates Thee, and will hate
Thee to eternity ! Thou sheddedst all Thy Blood for us ;
for us didst suffer stripes, and agony, and torturing
anguish ! And we, instead of avenging Thy heavenly
Father for the flagrant injuries done to Thee, His Son — ■
for Thou Thyself didst take no vengeance on Thine
enemies, but didst ever pardon them — yet choose, as
friends and companions, the very men who treated Thee
so barbarously, since we follow their infernal leader.
Surely we shall be of their company and share their fate,
unless Thy mercy bring us to reason and forgive the past.
8. Return, ye children of men, return to your senses !
Gaze on your King, while yet He is meek ; cease from
such sin and spend your fury and your strength on him
who wars against you to rob you of your inheritance.
Return, return to your senses, open your eyes, and with
strong cries and tears beg for light from Him Who gives
it to all the world. For the love of God, reflect that
you are aiming, with all your might, at slaying Him Who
lost His life to save yours, Who is your defender against
your enemies !

9. If this is not enough, let it suffice to know that you
are helpless against His power — sooner or later you must
atone for your insults and blasphemy in everlasting flames.
Do you dare thus to outrage Him because you see Him
helpless and fettered by His love for us ? What more
7

9# MINOR WORKS OF ST. TERESA.

did His murderers do, after they had bound Him, than
deal Him blows and wounds ?

10. O my God ! how Thou hast suffered for those
who grieve so little for Thy pain ! The day will come,
Lord, when Thy justice will be made manifest, and men
will discover that it equals Thy mercy. Mark that,
Christians ! Deeply as we may reflect upon it, never
shall we realise how much we owe our Lord God and
how magnificent are His mercies. But, if His justice
is as great, alas, alas ! what will be their fate who deserve
its being carried out and exemplified in them ?

EXCLAMATION XII.1

i. O ye souls free from all dread of ever losing your
bliss, — you, who are constantly absorbed in the praises of
my God, how blessed is your lot ! How just it is that
you should ceaselessly adore Him ! How I envy you,
who are delivered from the grief I feel at witnessing the
hateful offences committed against my God in these
unhappy days and the gross ingratitude of men's in-
difference to the multitude of souls Satan is dragging
down to hell.

2. O blessed souls dwelling in paradise ! Relieve our
miseries and intercede for us with the divine Mercy,
that He may give us some little share of your felicity,

1 Milner, etc., Excl. XIII.

EXCLAMATIONS. 99

and of the certain knowledge you possess. Grant us
to understand, my God, what reward Thou givest to
those who fight valiantly during the nightmare of this
wretched life. O souls inflamed with love, obtain for
us grace to comprehend your delight at reflecting on the
eternity of your bliss and your rapture at knowing it
will never end !

3. Wretched creatures that we are, O Master mine ! we
know and believe these truths, yet our old-established
habit of not reflecting on them makes them too strange
for souls either to realise or seek to grasp them. And
you, self-seeking, craving for pleasure and enjoyment,
since you will not have the patience to wait but a short
time, when you could enjoy them in abundance — to wait
a year, or a day, or an hour, or perhaps no more than an
instant — forfeit them all for the ' sake of some miserable
and momentary gratification that offers itself.

4. Oh, oh, oh ! How little do we trust Thee, Lord !
far more precious riches and treasures didst Thou entrust
to us — the three and thirty years of Thy Son's sufferings,
His death and agony, and Thy Son Himself ! And these
didst Thou bestow on us centuries before we were born,
knowing at the time that we should repay Thee nothing ;
yet Thou didst not hesitate to consign to us this in-
estimable treasure wherewith, if we augment its value
by the aid of Thy Son, we can purchase eternal happiness
from Thee, O compassionate Father !

100 MINOR WORKS OF ST. TERESA.

5. Oh, blessed souls, so wise in knowing how to make
good use of this loan — who bought with it the matchless
prize of so joyful and eternal an inheritance, teach us
how you gained through Him such endless bliss ! Help
us, you are so near the fountain-head ! draw water for
us who perish with thirst in this world.

EXCLAMATION XIII.1

1. O my Lord, very God of mine ! "He who knows
Thee not, loves Thee not." * How true this is, but woe,
ah, woe ! to those who seek not to know Thee ! ' The
hour of death is an hour of terror ; but, alas, alas, my
Creator, how terrific will be that day on which Thy justice
shall be executed ! Often do I think, my Saviour, how
beautiful are Thine eyes to those who love Thee, on whom
Thou, my only Good, dost deign to gaze with affection.
I think but one such tender glance, bent on those Thou
holdest as Thine own, is recompense for many a year's
service.

2. Good God, how hard it is to make this understood

1 Milner, etc., Excl. XIV.

2 1 John iii. 6 : Omnis qui peccat, non vidit eum, nee cognovit
eutn.

3 " If a man loves Thee not, O Lord, he loves Thee not because
he knows Thee not, and he knows Thee not because he does not
understand Thee" (St. Augustine's Soliloquies. Migne, P.L.
t. xl. c. i. col. 865).

EXCLAMATIONS. 101

by one who has not " tasted and seen * how sweet the
Lord is." O Christians, Christians, reflect on your
brotherhood with this great God ! Realise it ; think not
lightly of it ; for His gaze is as full of terror for His
persecutors as of love for His friends.

3. Oh ! we do not understand that sin is a pitched
battle of all the senses and powers of the soul against
God : the greater the sinner's power, the more does he
scheme to betray his King. Thou knowest, my Lord,
that the thought of seeing Thy divine gaze turned on
me in wrath in that last terrible day of judgment has
often terrified me far more than all I have heard of the
tortures and furies of hell,5 and I besought Thee of Thy
mercy to save me from such misery, as I beseech Thee
now, Lord ! What evil could happen to me in this world
approaching this ? Give me all earthly ills, my God,
but spare me this misery ! 6 Let me not lose my God,
nor the peaceful contemplation of Thy beauty : Thy
Father gave Thee to us, Lord ; let me not lose so precious
a Jewel !

4. I confess, eternal Father, that I have kept it negli-
gently, but that may still be remedied. Lord, it may be
remedied while I still dwell in this land of exile.

4 Ps. xxxiii. 9 : Gustate et videte quoniam suavis est Dominus.

5 Castle, M. vi. ch. ix. 4.

6 " Burn me, wound me, spare me not here, that Thou mayest
spare me in eternity " (St. Augustine).

102 MINOR WORKS OF ST. TERESA.

5. O brothers, brothers, my brethren, children of this
God, courage ! courage ! for you know that if we repent,
His Majesty has promised to remember our sins and
wickedness no more.

6. Oh, what boundless mercy ! What more could we
desire ? Would not anyone be ashamed of asking so
much ? Now is the time to accept what this compassion-
ate Lord and God of ours gives us. He seeks our
friendship : who would deny it Him Who refused not to
shed all His blood and to lose His life for our sakes ? See,
this is nothing He asks from us, a mere nothing, and only
what it is best for us to give Him.

7. Alas, O Lord ! what hard-heartedness, what folly,
what blindness ! We grieve if we lose anything, — an arrow
— a hawk which amuses but for a moment by its flight
through the air — yet we care nothing if we forfeit this
imperial eagle of the majesty of God, and a kingdom of
endless joys. Why is it ? Why is it ? I cannot under-
stand it. Put an end, my God, to such folly and blindness !

EXCLAMATION XIV.1

1. Alas, alas, Lord ! how long this exile lasts ! What
torture does it give me from my yearning to possess my
God ! Yet, Lord, what can the soul do, held fast in this
prison ?

1 Milner, etc., Excl. XV.

EXCLAMATIONS. 103

2. Ah, Jesus, how long is mortal life, though men call
it short ! Short, indeed, in which to gain eternal life, but
very long and weary to the soul that desires to be in God's
presence ! What medicine hast Thou for such suffering ?
None, save to suffer for Thy sake !

3. O sweet comfort of those who love my God, never
desert thy lovers, for thou dost increase, yet solace, the
pain caused by the Beloved in the soul that pines for
Him ! I desire, Lord, to please Thee, and well I know
that I can find happiness in no human being,2 therefore,
Thou wilt not blame me for desiring Thee.

4. Behold me here, Lord ! if there is need for me to
live to render Thee some service, like St. Martin who
loved Thee so fervently,8 I refuse no trials that may
await me on earth.* But alas, my Lord, he gave Thee
works, while I only render Thee empty words, for I
can do no more.

5. Let my words prevail in Thy divine presence, and
look not on my feeble merits. May we all attain to the
love of Thee, O Lord ! Since we must live, let us live
solely for Thee, relinquishing all desires, all self-interest,
for what can profit us more than to please Thee ?

6. O my joy and my God ! what can I do to please
Thee ? My services are contemptible, however many I

2 Life, ch. xxiv. 7, 8.

3 See note on St. Martin, Castle, M. vi. ch. vi. 6.

4 Way of Perf. ch. xix. 12.

104 MINOR WORKS OF ST. TERESA.

may perform for my God ! Why then should I remain
in such utter misery ? That the will of God may be
done : — is there aught better than that ? My soul,
hope, hope on, for thou knowest not when the day or the
hour will come. Keep constant watch, for all is swiftly
fleeting, though thy longing makes thee doubt the in-
evitable, and lengthens the brief time. Remember —
the longer thy battle, the more thou provest thy love for
thy God, and the greater thy never-ending bliss and
delight with thy Beloved.

EXCLAMATION XV.1

1. O my very God and Lord ! Greatly does it comfort
the soul wearied by the loneliness of absence from Thee,
to reflect that Thou art present in all things ! Yet when
the ardour of its love and the impetuous vehemence of
its anguish increases, what does even this avail ? The
understanding is darkened, the reason obscured, so that
it can no longer grasp nor believe this truth. The soul
only feels that it is separated from Thee and can find no
solace, for the heart that loves Thee so deeply receives
neither comfort nor help save from Him Who wounded
it and to Whom it looks for the remedy that will assuage
its pain.1

2. When Thou wilt, Lord, Thou dost quickly cure

1 Milner, etc., Excl. XVI.

2 Life, ch. xxix. 13-19. Rel. viii. 16, 17.

EXCLAMATIONS. It>5

the wound Thou hast inflicted : until then, vain is all
hope of healing or joy save that found in suffering for
so good a cause.

3. O true Lover ! how tenderly, how sweetly, with
what joy and caresses, with what infinite signs of love
dost Thou heal these wounds, opened by Thee with the
arrows of love itself !

4. O my God, comforter of all sorrows, how foolish I
am ! What human remedy can avail those injured by
the divine fire ? Who can penetrate the depths of this
wound, or tell whence it came, or how such keen yet
delicious torture can be soothed ? How senseless to
fancy that such a precious ill could be cured by anything
so common as human art.

5. Well does the Bride say, in the Canticles: "My
Beloved to me and I to my Beloved." 8 " My Beloved
to me," for no such love could spring from love so base as
mine. Yet if my love be base, my Bridegroom, why
does it pass by all creatures until it reaches its Creator ?

6. O my God ! Why, " I to my Beloved " ? Thou,
my true Lover, didst begin this war of love, which seems
nothing but an inquietude and failing of all the powers
and senses, which go through the streets 4 and lanes,
imploring the daughters of Jerusalem to tell them where
is their God. Against whom do the powers of the soul

8 Cant. ii. 16 : Dilectus mens mihi et ego Mi.

4 Ibid. iii. 2 : Per vicos et plateas qucsram quern diligit anima mea.

106 MINOR WORKS OF ST. TERESA.

strive, during this contest, save Him Who has taken
possession of the fortress they once held, — the highest
part of the soul ? From this He has ejected them, and
they now return to oust their conqueror ; at last, weary
of absence from Him, they yield themselves up. Thus,
losing all their strength, they fight far better than before,
and by surrendering to their victor, triumph over Him
finally.

7. O my soul ! what a blessed conflict hast thou waged
during this trial, and how truly has this been thy case.
Since " My Beloved is to me and I to my Beloved," who
will strive to separate and extinguish two such ardent
flames ? It would be labour lost, for they are now one.8

EXCLAMATION XVI.1

I. O my God, my infinite Wisdom, without measure
and without bounds, above the understanding either of
angels or men ; Love, Who dost love me more than I
can love myself, or can conceive : why do I wish for more
than Thou dost will to give me ? Why weary myself
by praying for what I desire to Thee, Wrho knowest what
would be the result of all my thoughts imagine or my
heart craves for, while I am ignorant of what would
profit me ?

6 1 Cor. vi. 17 : Qui adhwret Deo, unus spiritus est.
1 Milner, etc., Excl. XVII.

EXCLAMATIONS. I07

2. Perhaps what my soul fancies would be its gain
might be its ruin. If I ask Thee to free me from a cross
by which Thou seekest to mortify me, what do I ask
Thee, my God ?

3. If I entreat Thee to send me such a trial, perhaps it
may be beyond my patience which is too weak to bear
so heavy a burden ; or, were I to endure it, but were
wanting in humility, I might fancy I had performed some
great deed, while Thou, my God, didst do it all. When
I seek for greater sufferings, I do not wish for what might
injure my good name which seems requisite for serving
Thee, although I believe that I care nothing for my
honour ; yet perhaps the very means I think would hinder
me might further my one desire of labouring for Thee.
I could say far more, O Lord, to show how little I know
myself, but as Thou surely knowest this, why do I speak
of it?

4. In order that, when misery again overwhelms me,
my God, and reason is blinded, I may find it written here.
Often, my God, when I feel most wretched, weak, and
cowardly, do I try to recall her, who called herself Thy
servant, who thought the grace she had received from
Thee would suffice to arm her against all the tempests
of this world.2

5. No, my God, no ! Let me no longer trust to my
own wishes : will for me as Thou art pleased to will,

8 Life, ch. xxv. 23, 24. Castle, M. vi. ch. i. 21.

108 MINOR WORKS OF ST. TERESA.

for this is my will, since all my good consists in pleasing
Thee. If Thou, my God, shouldst will to please me by
satisfying my longings I see that I should be lost. How
vain is man's wisdom ! How dangerous are his plans !
May Thy providence supply my need that I may serve
Thee according to Thy will, not mine !

6. Punish me not by granting prayers or wishes at
variance with Thy love, which I desire may ever dwell
within me. Make me die to self ; let Another, greater
and better for me than myself, live in me, that I may
serve Him ; let Him live and give me life : 5 let Him
reign that I may be His slave, — my soul seeks no other
liberty, for how can he be free who is separated from the
most High ? What more abject or miserable serf than the
soul which has broken loose from the hands of its Creator ?

7. Happy the souls imprisoned by the fetters and
chains of God's gifts and mercy, and too strongly bound
and helpless to free themselves. " Love is strong as
death and hard as hell." 4

8. Oh, that we were but slain by this love, and plunged
in this divine hell, from whence, ah, from whence there
is no hope of escape, or rather, no fear of being cast forth.
But woe is me, Lord ! during this mortal life we live in
constant danger of losing the life that is eternal.

* Gal. ii. 20 : Vivo autem jam non ego, vivit veto in me Christus.
4 Cant. viii. 6 : Quia fortis est ut mors dilectio, dura sicut in-
fernus cBmulatio.

EXCLAMATIONS. log

9. O life, enemy of my joy, would that it were lawful
to put an end to thee ! I endure thee, since God
endures thee : I sustain thee, for thou art His ; do not
betray nor harm me in return. And yet, Lord, " Woe
is me that my sojourning is prolonged." 5 All time is
short in exchange for Thine eternity, yet how long a day,
or even an hour appears, laden with the risk and dread
of offending Thee !

10. Free-will ! enslaved by thy liberty, unless established
in the fear and love of thy Creator, when will that blessed
day arrive in which, absorbed in the infinite ocean of
supreme Truth, thou wilt no longer possess the power
nor wish to sin, being freed from all misery, and united
to the life of thy God ?

11. God is happy, for He knows, loves, and rejoices in
Himself, without the possibility of doing otherwise. He
is not, nor can He be, at liberty to forget or cease to love
Himself, nor would such power be a perfection in Him.
Thou wilt enter into thy rest, my soul, when thou dost
enter into closest intimacy with this Sovereign Good,
when thou knowest what He knows, lovest what He
loves, joying in what rejoices Him.

12. Then thou wilt lose the fickleness of thy will ;
then, ah then, wilt thou change no more for the grace
of God will have been powerful enough to render thee

8 Ps. cxix. 5 : Heu mihi, quia incolatus meus prolongatus est.

110 MINOR WORKS OF ST. TERESA.

so perfect a " partaker of His divine nature " • that thou
wilt no longer have the power nor wish to forget the
supreme Good, nor to cease to exult in Him and in His
love. Blessed are those whose names are written in
the book of life.7 But, my soul, if thou art among their
number, " Why art thou sad, and why dost thou trouble

13. " Hope in the Lord, because I will yet confess to
Him " • my sins and His mercies : of which I will make
a song of praise, mingled with incessant sighs to Him,
my Saviour and my God. It may be that a day will
come when " my glory shall sing to Him " 18 and my
conscience be no more " troubled," where all weeping
and fears shall be no more. Meanwhile, " in hope and
silence shall my strength be." " Rather would I live
and die in the hope of eternal life than possess all created
beings and riches, for they must all pass away. Forsake
me not, O Lord, for " in Thee do I trust, let not my hope
be confounded ! " li May I always serve Thee faithfully
— then dispose of me as Thou wilt !

2 Pet. i. 4 : DivincB consortes natures.

7 St. Luke x. 20 : Gaudete autem quod nomina vestra scripta
sunt in ccelis.

8 Ps. xli. 6 : Quare tristis es, anima mea ? et quare conturbas me ?
* Ps. xli. 12 : Spera in Deo quoniam adhuc confitebor illi.

'• Ps. xxix. 13 : Ut cantet tibi gloria mea.

11 Is. xxx. 15 : In silentio et in spe erit fortitudo vestra.

12 Ps. xxx. 2 : In te Domine speravi, non confundar in estemum.

INTRODUCTION TO THE CONCEPTIONS OF
THE LOVE OF GOD.

JHS. MARIA.

I have been a witness to the mercies that our Lord grants
to souls He has called to these convents, which His
Majesty has been pleased should be established according
to the primitive Rule of our Lady of Mount Carmel. So
sublime are some of the Divine favours shown to several
of the nuns that only those who realise the need of some-
body explaining to them certain things which occur in
the intercourse between Christ and the soul, can under-
stand what these religious suffer for want of light. For
several years He has made me take such delight in hearing
and reading some of the texts in the Canticles of Solomon,
that, although I cannot clearly understand the meaning
of the Latin in Spanish, yet they impress and affect me
more than many devotional books in my own tongue.
This is usually the case, but although people have told
me the sense of the words in Spanish, I do not grasp
their meaning any better than before . . . 1 and without
intending it, they withdraw my soul from Him. . . .

1 The manuscript of Alba de Tormes, the only one to contain
this Prologue, is incomplete here and at the end, part of the sheet
being torn off.

112 MINOR WORKS OF ST. TERESA.

For the last two years, our Lord has enabled me to
perceive unaided the doctrine contained in some of
these texts, which I think would bring comfort to those
sisters whom He leads in this way, and even to myself ;
for sometimes He teaches me much on the subject that
I should like to remember, yet I have never dared to
write it down. By the advice of certain persons whom
I am bound to obey, I will tell you some of the meanings
that Christ taught me were contained in certain words in
which my soul delighted during the state of prayer to
which He has also raised some of the sisters in our con-
vents, who are also my sisters. If it is given you to read,
accept this poor little gift from her who desires for you,
as for herself, all the gifts of the Holy Ghost, in Whose
name I begin this book. Should I meet with any success
in my attempt, it will not be through my own abilities.
May His Majesty enable me to accomplish the work ! . . .

CONCEPTIONS OF THE LOVE OF GOD ON
SOME VERSES OF THE CANTICLE.

CHAPTER I.

Treats of the difficulty of understanding the meaning of
the Holy Scriptures, especially the Canticle of Canticles.
That some sentences contained in the latter, although
they seem trite, homely, and unsuited to the most
pure utterance of God and of His Spouse, yet comprise
very holy mysteries and sublime ideas.

1. Consolation to be found in the mysteries of the Holy Scriptures. 2. How to
look upon these mysteries. 3. Misinterpretation of the Canticle of Canticles.
4. Caused by our lack of love for God. 5. How the Canticles comfort
devout souls. 6. They demonstrate God's love for us. 7. How profound
are the mysteries of the Canticles. 8. Saint Teresa's plea for commenting
on them. 9. Her apologies. 10. Whom the Bride addresses in the text
quoted. 11. " Let Him kiss me with the kiss of His mouth." 12. The
" kiss " signifies peace. 13. The Canticles scandalise tepid souls. 14.
They are meant for fervent souls.

"LET HIM KISS ME WITH THE KISS OF HIS MOUTH:
FOR THY BREASTS ARE BETTER THAN WINE."1

i. I have noticed especially that the soul appears by
these words to be speaking with one person and asking
a kiss from another. For the Bride says : " Let Him
kiss me with the kiss of His mouth," and then appears to

1 Cant. i. i : Osculetur me osculo oris sui : quia meliora sunt
libera tua vino,

8 "3

114 MINOR WORKS OF ST. TERESA.

address the person himself in the words : "for thy
breasts are better than wine." I cannot understand
this, and I am very glad of it. For the soul ought not
so much to contemplate and honour God in those things
that our grovelling intellects can master in this life, as
in these problems that we cannot solve. When you read
a book, or hear a sermon, or meditate on any of the
mysteries of our holy faith, if you find you cannot clearly
comprehend the matter, I strongly recommend you not
to tire yourselves, nor to strain your minds by puzzling
over it, for many of these things are not suited for women
— nor men either, very often !

2. When our Lord wishes us to comprehend these
matters, He will enlighten us with no labour of our own.
This applies to women, and also to men who are not bound
to defend the truth by their doctrine : those whom God
has appointed for our teachers must necessarily study,
and they gain by it. As for us, let us accept what He
gives us in all simplicity, and not tire ourselves by trying
to discover the rest ; let us rather rejoice at thinking
that we have so great a God, Whose every word contains
a thousand mysteries, so that its very first principle is
beyond our grasp. This would not be surprising were
the language Latin, or Hebrew, or Greek, but how many
things in the Psalms of the glorious King David are as
obscure to us in Spanish as they would be in Latin !
Therefore never rack your brain or tire yourselves about

CONCEPTIONS OF THE LOVE OF GOD. 115

these matters ; for women need no more than what suits
their capacity — with this, God will give us His grace when
He chooses. He will teach us without any trouble or
labour of our own. As for the rest, let us humble our-
selves and, as I said, glory in having a God Whose words,
even in the vulgar tongue, are beyond our understanding.

3. You may think that some things in the Canticles
might have been expressed differently. Our minds are
so evil that this would not surprise me. I have even heard
people say that they avoided hearing them. Alas, O
God, what most miserable creatures we are : like veno-
mous reptiles that turn all they eat into poison ! From
the great favour our Lord does us in showing us the bliss
enjoyed by the soul that loves Him and how He encourages
it to converse with and delight in Him, we draw misgivings
and mistaken ideas in accordance with our lukewarm
love for Him.

4. O my Master ! How we pervert all the blessings
Thou bestowest on us ! Thou dost seek ways and means
and allurements to testify Thy love for us, but we, unused,
as it were, to love Thee, so disparage them that our
thoughts follow their usual track, and never penetrate the
sublime mysteries hidden in mere words, dictated as they
are by the Holy Spirit. Could more be needed to inflame
us with love for God than the thought that He did not
adopt this way of speaking without a deep motive ? I
remember once hearing a religious preach an excellent

Il6 MINOR WORKS OF ST. TERESA.

sermon, principally upon the joys of the bride with her
God, and the congregation scandalised me by the way
that they laughed at and misinterpreted his words — for
he spoke about love because it was at the Mandatum *
when no other subject was admissible.

5. I am convinced, as I said, that the love of God is so
strange a thing to us that we cannot believe that a soul
could thus be intimate with God. But though these
people gained no good from the words because they did
not understand them, and I believe they fancied that
the preacher invented them himself, yet others have
drawn great profit and comfort and reassurance of their
misgivings from this source, and have often thanked God
for having left such gracious refuge and help to souls who
love Him fervently, in words which testify how far He
can abase Himself. Were it not for this, their fears
could not be quieted. I am acquainted with some one •
who felt very anxious for many years and nothing
could reassure her until our Lord was pleased that she
should hear certain passages from the Canticles which
showed her that she was in the right path. For, as I

2 The ceremony of the washing of the feet which is performed
on Maundy Thursday in memory of our Lord's washing the feet
of the apostles on the eve of His passion. It is called Mandatum
(whence Maundy Thursday) from the antiphon sung on that
ion, Mandatum novum do vobis — I give you a new command-
ment. A sermon is sometimes preached during this ceremony.

* The Saint evidently speaks here of her own experience.

CONCEPTIONS OF THE LOVE OF GOD. HJ

said, she knew that it is possible for a soul enamoured
of the Bridegroom to experience these caresses, ecstasies,
overmastering desires of death, and desolations, delights
and joys with Him, once it has forsaken all worldly
pleasures for His love and has placed itself entirely in
His hands ; 4 resigning itself to His will — not in word
alone as many do, but in very truth, confirmed by deeds.

6. O my daughters, what a good Paymaster God is !
You have a Master and Bridegroom Whose notice nothing
escapes, Who knows and sees everything, so do all you
can, however little, for love of Him. He will reward you,
for He will only look at the love which inspired your
deeds. To conclude with, I advise you, whenever you
meet with anything that you do not understand, either
in the Holy Scriptures or the Mysteries of the Faith, not
to stop to puzzle over it, as I said, nor to be shocked at the
tender speeches which pass between God and the soul.
I am more daunted and overcome at His love for us,
seeing what we are, yet since He feels such affection, no
endearing words can testify it so plainly as do His
actions. And now, I beg you to pause a little, and think
over the love of God for us, and what He has done for us.
Seeing that His love was potent and resistless enough to
make Him suffer thus, how can He amaze us by any
words through which He utters it ?

7. To return to what I was speaking of. There must

* Castle, M. v. ch. ii. 5.

Il8 MINOR WORKS OF ST. TERESA.

needs be a deep meaning and profound mystery contained
in the words of the Canticle of Canticles, and they are so
precious that theologians, whom I have asked what the
Holy Ghost signifies by them and what was their true
purport, have told me that the Doctors of the Church
have written many commentaries without succeeding in
fully explaining them.

8. Since this is the case, it seems excessively pre-
sumptuous for me to attempt to elucidate the subject ;
but this is not my design, nor, however wanting I may be
in humility, do I suppose that I can penetrate the exact
sense. My idea is, as I derive great pleasure from what
our Lord makes me understand when I hear any part of
the Canticles, that if I told you about it, it might perhaps
comfort you as it does me. Though my commentary may
not be applicable to the words of the Holy Scripture, yet
I may take them in that sense, if I do not differ from the
doctrine of the Church and the Saints — and men skilled
in theology will examine my book to guard against this
before it is shown you — I think our Lord authorises this,
as He permits us, when meditating on His sacred Passion,
to ponder over the many labours and torments He must
have suffered which the Evangelists never mention. If
we do not act from curiosity, as I said at first, but only
accept the light God gives us, I feel certain that He will not
resent our joy and comfort in His words and works. In
the same way, it would please and amuse a king to see a

CONCEPTIONS OF THE LOVE OF GOD. Iig

simple shepherd boy, who was his favourite, standing
amazed at the sight of the royal robes, wondering of what
material they were, and how they were made. So we
women need not be entirely shut out from enjoying the
divine treasures ; as to discussing them and teaching
others on the subject as if we thought we understood it
without having consulted learned men — that is another
thing.

9. God knows I do not expect such success in what I
write — I am only like the shepherd lad I spoke of. It is a
pleasure to relate my thoughts to you, although many of
them are very foolish. So I will begin, with the aid of my
Divine King, and the permission of my confessor. May
God grant, since He has vouchsafed to let me succeed in
aiding you (or has Himself aided you through me on
your account) in other ways, that I may help you now.
But if not, my time will have been well spent in writing
and thinking over a subject so divine that I am unworthy
even to hear it mentioned.

10. It appears to me, as I said before, that the Bride
is speaking of a third person who yet is the very same she
is addressing, for in Christ there are two natures, one
divine and the other human. I will not dwell on this,
because I only intend writing of what appears profitable
to us who practise prayer — yet everything serves to
encourage and rouse to admiration the soul that fervently
desires to love our Lord. His Majesty knows that,

120 MINOR WORKS OF ST. TERESA.

though I have heard these words expounded and they
have been explained to me at my own request, yet this
happened but rarely and I remember nothing at all
about it, for my memory is very bad. Thus I can only
say what He teaches me or what suits my purpose, and
I cannot recall having heard anything about the beginning
of the chapter : " Let Him kiss me with the kiss of His
mouth."

ii. O my Lord and my God ! What words for a creature
to utter to its Creator ! Blessed be Thou for having
taught us in so many different ways ! Who, O my King,
who would dare to speak thus without Thy permission ?
It is astounding ; indeed, some may be astounded at my
saying that anyone may use such an expression. People
may tell me that I am a simpleton — " that the bride
would not utter such a speech," — " the words have many
meanings and we certainly ought not to address them to
God ; " — " it would be better that simple persons should
not discuss such things ! "

12. I own that the words have many meanings, yet
the soul inflamed and intoxicated with love cares for no
other meaning, and only desires to utter them, since God
does not deprive her of the right of so doing. God help
me ! Why should we be so amazed ? Is not the reality
still more wonderful ? Do we not approach the most
Blessed Sacrament ? I have sometimes wondered whether
the Spouse was asking here for this favour which Christ

CONCEPTIONS OF THE LOVE OF GOD. 121

afterwards bestowed on us ? At other times I have
thought she might have meant the consummate union of
God being made Man, that close friendship He contracted
with the human race. Undoubtedly, a kiss is the sign of
peace and friendship between two persons. May God give
us grace to understand how many kinds of peace there are.
13. Before going any farther, I have a remark to make
which I think is important, although it would have been
more appropriate at some other time ; however, I will
run no risk of forgetting it. I feel sure that many souls
approach the most Blessed Sacrament — would to God I
were mistaken ! — laden with mortal sins. If such persons
heard one who was dying for love of God utter the words
I quote, they would be scandalised and would take it for
extreme presumption. Most certainly they would never
themselves use this expression, for it and others of the
same sort contained in the Canticle of Canticles are uttered
by love which speaks thus, and as such persons lack love,
they might read the book every day and never use such
expressions, nor even dare to pronounce the words whose
very sound strikes one with awe, so sublime is their
majesty. And this majesty is Thine, O my Lord ! in the
most holy Sacrament, but as faith is no longer living
but is dead in such souls, they, seeing Thee humbled
beneath the species of bread and remaining silent (for
indeed they are unworthy to hear Thee), dare thus griev-
ously to outrage Thee. When I consider, O my God and

122 MINOR WORKS OF ST. TERESA.

my Lord ! the dignity of Thy divine Majesty and the
greatness of Thy Sovereign bounty which lead Thee to
communicate so intimately with base creatures, I ask
myself how it is that they are not beside themselves with
wonder and do not seek Thy grace and friendship with all
their heart. For, not content with cherishing the soul
and giving Thyself for its food and nourishment, Thou dost
delight in its treating Thee as its tender and beloved
Bridegroom and asking Thee to kiss it with Thy sweet
and divine mouth. In order to bestow Thy gifts and
favours and to draw it to Thy love, Thou dost speak
to it and teach it with such care that the words addressed
by Thee to souls to show them their faults, their miseries,
and to lead them to renounce earthly things are usually
of a kind of which the very sound penetrates the mind
with fear.6

14. If these words were taken literally they might well
awe the soul, yet to one beside herself with love of Thee,
Lord, Thou mayest pardon this and even more, presump-
tuous as it may be ! For if, my Lord, a kiss signifies peace,
why should not souls ask it of Thee ? What more can we
beg of Thee than what I plead to Thee for, O my Master,
that Thou wilt kiss me with the kiss of Thy mouth ?
This, daughters, is a most sublime petition, as I will
explain to you.

5 This paragraph, from the words "When I consider," to
" with fear," is only found in the manuscript oJ

CONCEPTIONS OF THE LOVE OF GOD. 123

CHAPTER II

Of nine sorts of false peace ; of defective love and fallacious
prayer. This chapter contains very important teach-
ing on genuine love, and on how souls should examine
themselves so as to discover the defects that hinder
them from attaining the perfection they desire.

1 . Peace produced in souls by the devil. 2. Peace proceeding from laxity.
3. Examples of this peace among religious. 4. Life must be a constant
warfare. 5. Advantages of temptations and struggles. 6. Peace of soul
and contrition. 7. Contrition a sign of spiritual life. 8. Preparation
for this peace. 9. Dangerous peace. 10. Object of this treatise. 11.
Riches disturb peace. 12. Peace and holy poverty. 13. Evils of flattery.
14. Its treachery. 15. Our own nothingness. 16. Dangers of flattery.
17. Bodily comfort and our Lord's example. 18. And that of the Saints.
19. Consequences of self-indulgence. 20. Self-indulgence in religious.
21. Various kinds of divine peace. 22. Peace with God. 23. Disposi-
tions for obtaining it. 24. Habitual sin. 25. God is patient with us. 26.
Venial sins and peace. 27. Their danger. 28. Worldliness and peace.
29. Renouncement of the world. 30. An instance. 31. Self-deception
difficult in religious life. 32. Human respect and perfection. 33. Peace
disturbed by care for reputation. 34. Cautious souls. 35. Their want of
trust. 36. The religious life and peace.

i. God deliver you from many kinds of peace which
the world enjoys ! may He prevent us from ever ex-
periencing such peace, for it engenders a perpetual warfare !
When worldly minded people feel very placid although
they commit heinous offences and are untroubled by their
sins, so that conscience does not upbraid them, their peace,
as you have read, comes from their being friends with the
devil, who while they live will wage no war on them, for
such is their malice that, to save themselves trouble, they
would, to a certain extent, return to God although they
do not love Him. Still, with such a motive as this, they

124 MINOR WORKS OF ST. TERESA.

never remain long in His service. As soon as the evil
one notices it, he flatters their humour again, and so
regains their friendship, until he holds them fast in the
place where they learn how false was his peace. But it
is needless to speak of such persons — let them enjoy
their tranquillity — and I trust in God that no such
harm will be found among you.

2. The devil may give us another kind of peace re-
specting insignificant defects, and we must fear him,
daughters, as long as we live. When a nun begins to
grow lax about what appear to be in themselves unim-
portant things, and feels no remorse of conscience after
some time, this is an evil peace, and Satan may bring her
to a very wicked peacefulness.

3. Such is the breach of some Constitution, which in
itself is no sin, or carelessness in obeying the orders of a
superior who is the representative of God, for we came
here prepared to respect her wishes. There are other
little matters which do not seem to be sinful, but which
are imperfections. Such things must occur, because of
the miseries of our nature : I do not deny this, but I say
that we ought to be sorry for them and to know that we
have done wrong ; otherwise the devil may bestir him-
self and gradually make the soul insensible to these small
defects, and when he succeeds in this, I assure you, my
daughters, that he has gained no small victory, and \
fear he will not stop there.

CONCEPTIONS OF THE LOVE OF GOD. 125

4. For the love of God, watch yourselves very carefully.
There must be war in this life, for we cannot sit with our
hands folded among so many enemies, but must keep
constant watch over both our outward and inward con-
duct. I assure you that even though our Lord may grant
you favours during prayer, of which I shall speak later
on, yet at other times there will be no lack of a thousand
little stumbling-blocks and chances, such as breaking a
rule through carelessness, not performing some duty as
well as might be, besides internal troubles and temptations.
I do not say this must always be the case, nor that it is
very usual. Still, it is a signal mercy from our Lord when
such trials occur l and the soul makes progress by their
means. We cannot be angels in this world, for it is not
our nature.

5. Therefore I do not feel alarmed at seeing a soul
greatly tempted, which will benefit it if it has the fear
and love of our Lord, for I know it will come out with
great gain. When I see anyone, like some people I have
met, always calm and never meeting with any conflict,
although I do not witness her offend God, yet I always feel
misgivings about her, and, since the devil leaves her alone,
I try to prove her in every possible way, so that she may
discover what she really is. I have rarely known such
cases, yet it is possible for the soul which God has raised
to a high degree of contemplation to be in such a state.

1 Life, ch. xxx. 17. Castle, M. iv. ch. i. 3.

126 MINOR WORKS OF ST. TERESA.

and enjoy constant interior happiness. For my part I do
not believe that their case is thoroughly understood, and
on investigating the matter, I have found that they have
their little struggles at times, although not frequently. I
have weighed the matter carefully, and I do not envy
such persons, for I find others advance far more who
sustain the combats that I have described, although
their prayer is not such, in point of perfection, as we
should expect it to be here.

6. I do not allude to those who have attained great
holiness and mortification by their long years of warfare ;
they have died to the world, and our Lord usually gives
peace, which, however, does not prevent their perceiving
and grieving deeply over their faults. God guides souls
in many different ways, daughters, yet I am always sorry
when you feel no sorrow for any fault you have com-
mitted, for you ought to take to heart every sin, even
a venial one, as, glory be to God, I believe and see that
you do.

7. Notice one thing, and remember it for love of me.
If a person is alive, however slightly you prick her with
a needle or with a little thorn, the most slender you can
find, does she not feel it ? Now, if the soul is not dead, but
has a living love for God, is it not a great grace from Him
that she should feel pained at the least infringement of
the vows she has taken or the obligations she is under ?
Oh ! is not the heart in which God implants such solicitude

CONCEPTIONS OF THE LOVE OF GOD T2J

prepared by Him as a couch of flowers to which He cannot
choose but come and delight Himself, long though His
delay may be ?

8. Alas, O my God ! Why are we nuns in our convent ?
Why did we leave the world ? For what did we come ?
How can we better spend our time than in preparing
within our souls a dwelling-place for our Bridegroom,
that we may be able to ask Him to " kiss us with the kiss
of His mouth " ? Blessed will she be who makes this
petition, whose lamp shall not have gone out when the
Lord comes and who need not return to her home after
having knocked.2 O my daughters, in how high a state
are we placed ! No one can prevent our saying these
words to our Spouse, for we became His brides when we
made our profession.

9. Let scrupulous persons understand that I have not
been speaking of an occasional fault, or of failings that
cannot always be known or regretted ; I allude to a
religious who habitually commits faults and takes no notice
of them, thinking they are of no consequence, and who
neither repents nor tries to amend them. I say once more
that such a peace is dangerous, therefore beware of it.
What, then, will become of those who are very lax about
their Rule ? God grant there may be none of this kind
among us ! Doubtless, the devil often gives such peace,
and God permits it as a punishment for our sins, but there

2 See Poem 13.

128 MINOR WORKS OF ST. TERESA.

is no need to discuss it here, as I only wished to give you
a word of warning.

10. We will now consider the peace which our Lord
begins to grant us in prayer ; of this I will tell you as
much as His Majesty shall be pleased to make me under-
stand. On reflection, I think it best to say something
here about the peace given by the world, and that pro-
duced by our sensuality, for though it has been far better
written about elsewhere, you may be too poor to buy the
books, and perhaps no one will give them to you, but
these writings will be kept in the convent and will contain
both subjects.

ii. We may be misled in many ways by worldly peace :
from those I shall describe you may divine the rest. For
instance — some people have all they require for their
needs, besides a large sum of money shut up in their safe
as well, but as they avoid mortal sin, they think they have
done their duty. They enjoy their riches and give an
occasional alms, yet never consider that their property is
not their own, but that God has entrusted it to them as
His stewards for the good of the poor, and that they will
have to render a strict account of the time they kept it
shut up in their money chests, if the poor have suffered
from want on account of their hoarding and delay. We
have no concern with this, except to ask God to enlighten
such people lest they meet with the fate of the rich miser,*
8 St. Luke xvi. 19-31.

CONCEPTIONS OF THE LOVE OF GOD. 129

and to thank Him for making us poor, which we should
hold as a special favour on His part. 0 my daughters !
what a solace to be free from such burdens, even as re-
gards this world's tranquillity,4 and it is impossible to
imagine what a difference it will make to us at the last
day. The rich are slaves, while you are rulers : as a com-
parison will show. Which is the more at ease, the gentle-
man who finds his meals set ready for him or his steward
who has to render an account of every maravedi ? The
former enjoys his goods without counting the cost, but
the burden falls on the poor steward's shoulders, and the
greater the wealth, the heavier the responsibility. How
often he must lose his sleep, especially when the time of
reckoning comes, particularly if he has to balance up for
several years, and has been more or less careless in the
past. Then, if there is a large deficit, I cannot think how
he can feel any peace.

12. Read no further, daughters, without first thanking
God very heartily. Be more strict than ever in your
custom of holding no personal property. We are con-
tented to eat whatever our Lord provides, and as He will
let us want for nothing,0 we need not be anxious about

4 Life, ch. xi. 3. Way of Perf., ch. xxxviii. 10. Castle, M. hi.
ch. ii. 4. Letter to Don Lorenzo de Cepeda of January 2, 1577.

5 The poverty practised by the holy Mother, says Yepes, was
extreme, if such a word can be applied to so great a virtue. She
often left her convent without any provision for the journey,
yet neither the things she needed nor her trust in God ever failed
her. She took most pleasure in those convents that were founded

130 MINOR WORKS OF ST. TERESA.

superfluities. His Majesty has taken good care that we
sbould possess nothing we might feel constrained to give
away. The principal point is, daughters, that we should
be satisfied with little ; we ought not to want anything for
which we should be bound to render a strict account, as a
rich man must, even though his money is not in his own
care, but in that of his major-domo. And what a strict
reckoning that will be ! If only he realised it, he would not
enjoy his luxurious meals so much, nor squander his
means in useless and frivolous ways. As for you, my
daughters, always try to be as poor as you can, both in
your food and clothing, otherwise you will cheat yourselves,
for God will not give you more, so you will remain un-
satisfied. Always endeavour not to take the food of the
poor without having served His Majesty,6 although all
that you can do will be but a scanty return to God for
the peace and rest which He bestows on you because you

deepest penury, and used to say that the only things
required for a foundation were a small bell and a house on hire.
Once, when founding a convent she rejected the offer of a counter-
pane and a brasier, as she thought both these articles unsuitable
for J >iscal< ed nuns. She also refused other gifts of greater value,
for she shunned riches as other people seek them. An instance
ild by the Duchess of Alva, Dona Maria Knriquez, who,
knowing her need and poverty, gave her some valuable jewels
which the holy Mother received with gratitude, as she did not
i appear to despise the presents, yet on taking leave of her
hostess she handed them to the waiting maid with an injunction
to return them to the Duchess {Life, bk. ii. ch. 36).
6 Way of Perf., ch. ii. 6, 7.

CONCEPTIONS OF THE LOVE OF GOD. 131

will have to render no account of riches. I know that
you understand this, but you must from time to time
render special thanks to Him on this account.

13. It is needless for me to warn you against the earthly
peace which comes from honours, because the poor never
meet with much honour.7 However, unless you are
careful, praise from others may harm you greatly, for
when once it begins it never ceases, and generally ends in
running you down afterwards. This usually takes the
form of telling you that you are more holy than others,:
and such-like nattering speeches which seem to have been
inspired by the devil. Indeed, they must be, sometimes,
for if they were said in your absence it would not matter,
but when uttered in your hearing, what other fruit can
they produce but evil, unless you are most wary ?

14. For the love of God, I implore you never to find
your peace in such speeches, for they might gradually do
you so much mischief that at last you would come to
believe them, or to think you had done all you need, and
that your work was finished. Never let such things be
said of you without strongly repudiating them ; you can
easily do this if you make it your constant practice. Re-
member how the world treated our Lord Jesus Christ,
yet how it had extolled Him on Palm Sunday ! Men so
esteemed St. John Baptist as to mistake him for the
Messiah, yet how barbarously and for what a motive they

7 Way of Perf., ch. ii. 5.

132 MINOR WORKS OF ST. TERESA.

afterwards beheaded him ! Never does the world exalt
any of the children of God, save to dash them down again !

15. I know this well by experience. I used to regret
that people praised me so blindly, but now I laugh as at
the words of a madman. Remember you: sins, and that,
even if there is some truth in what is told you, the good is
not your own, but you are only under an obligation of
serving God more strictly.8 Dread lest you should take
pleasure in this treacherous kiss given by the world ;
look upon it as the kiss of Judas ; although no harm may
be meant by it, the devil is always on the alert and may
despoil your soul unless you defend yourself.

16. Believe me, in such a case you must stand ready
with the sword of recollection in hand. Although you
may think that no harm is done you, do not trust to that
— remember how many who stood on the heights have
fallen into the abyss. There is no safety during this life,
but for the love of God, sisters, always struggle within your
own heart against these dangerous flatteries ; then you will
come forth with deeper humility, and the devil, who has
been watching both you and the world, will be crestfallen.

17. I could say much about the peace our bodies can
bring us, and the harm that results. I will give you some
warnings upon certain points which will guide you about
the rest.* The body, as you know, is very fond of comfort,

8 Way of Perf., ch. xv. 4, 5, Rel. i. 18, 19.
• Ibid., ch. x. 4, 5 ; xi. 4.

CONCEPTIONS OF THE LOVE OF GOD. I33

and we ought to realise the great danger of pacifying it.
I often wonder, and never can understand, how self-
indulgent persons can feel so peaceful and at rest. Did
the most sacred body of our great Model and Light merit
less enjoyment than do ours ? Had He done aught to
deserve the cruel sufferings it bore ?

18. The Saints are in heaven, this is certain ; have we
read of any who got there by living luxuriously on earth ?
Then, how can we feel so easy about doing so ? Who told
us that it was right ? How is it that some men squander
their time uselessly in eating and sleeping well and in
amusement and ease ? I am amazed at it. One would
suppose there was no future world, and that this was the
safest way to live !

19. Daughters, if you only knew what harm there is in
this ! While the body grows sturdy the soul becomes so
enfeebled that, if we saw it, we should fancy it was about
to become extinct. Many books warn us of the injury
done us by finding our peace in bodily comfort. If men
only realised it was wrong, there would be some hope of
their amending, but I fear the idea never occurs to them,
nor am I surprised, since the habit is so universal. I
assure you that though they may enjoy physical ease,
they will have a thousand struggles to go through in order
to save their souls. It would be better for them to
understand this and to do the penance by degrees which
will one day come upon them all at once.

134 MINOR WORKS OF ST. TERESA.

20. I have told you this, daughters, to make you thank
God for placing you where your body could not find such
peace, even if you sought it. Yet it could harm you un-
consciously under the pretext of illness, and there is need
to warn you urgently against this. For instance, it
might injure you to take the discipline on a certain day,
but perhaps there is no necessity to leave it off a whole
week. Again, it would harm you not to wear linen, but
you need not do so for several days. On another occasion
you cannot eat fish, yet it would not disagree with you
when your digestion became used to it. You may fancy
you are too weak for this and a great many other things.
I am experienced, and I know that nuns are sometimes
unaware of how important such things are when there is no
urgent need of such dispensations. What I say is, that
we ought not to be content with such relaxations, but
should, from time to time, try whether we can fulfil our
duties : flesh and blood are very treacherous, and there is
need for us to recognise this. May God, of His great bounty,
give us light ! Prudence and confidence in our superiors'
judgment instead of our own are the important points.

21. To return to my subject. By describing the special
peace she asks for in the words, " Let Him kiss me with
the kiss of His mouth," the Bride shows that our Lord
has other ways of bestowing His peace and friendship. I
will describe some of them so that you may see the differ-
ence and realise the, sublimity of this kind. O great God

CONCEPTIONS OF THE LOVE OF GOD. 135

and Lord of ours ! How profound is Thy wisdom ! Well
might she say : " Let Him kiss me!" Yet it seems as if
she might have concluded her petition here, for what is
the meaning of " the kiss of His mouth " ? Undoubtedly
there is no superfluous letter in these words. I do not
understand her reason, yet I will write something on the
subject ; as I said, it matters little if it is not the exact
meaning so long as it profits us.

22. Our King confers His peace and friendship on the
soul in many ways, as we see daily, both during prayer
and at other times, but our peace with Him hangs by a
single hair, as the expression is. Consider, daughters, the
meaning of these words, so that you may utter them with
the Bride, if our Lord should draw you near to Himself ; if
not, do not lose courage. Every kind of friendship with
God will leave you rich in gain, unless of your own accord
you forfeit it. But how deeply should we grieve and
regret it if, through our own fault, we do not attain to
such close friendship with Him, but content ourselves
with a slighter intimacy.

23. Alas, Lord ! Do we not remember how great are
the reward and the goal ? A reward which, when our
friendship has attained to this grade, is bestowed on us by
God even in this world ! How many remain at the foot of
the mountain who might have climbed to its summit ! I
have often told you in the other little works I have written,
and I now repeat it : always make courageou s resolutions,

I36 MINOR WORKS OF ST. TERESA.

for then God will give you grace to act accordingly.10
Rest assured that much depends on this.

24. There are people who, though they have attained
to friendship with God, for they confess their sins sincerely
and repent of them, yet before two days are over, commit
the same faults again. This is certainly not the friendship
for which the Bride petitions. O daughters ! try not
to take the same fault to confession every time. It is true
that we cannot help committing sins, but at all events let
them not always be identical, lest they take root, for it
would be hard to pull them up, and they may even send out
many off -shoots. If we set a plant or a shrub and water
it every day, it will grow so sturdy that we shall want a
spade and a fork to tear it up. This appears to be the
case with any fault, however small, that we commit daily,
unless we amend it ; though it is easy to uproot it when it
has only grown for a day or even for ten days. We must
pray to our Lord to grant us this amendment, for on
our own account we can do little, except add to our sins
instead of giving them up. Remember that this will be
of no small consequence to us in the terrible judgment at
the hour of death, especially to those whom the Judge
made His brides during their lifetime.

25. O great and marvellous condescension ! that God
should invite us to endeavour to please our Lord and
King ! Yet how ill do those requite His friendship who so

10 Life, ch. xiii. 3. Way of Perf.. c\\. xxiii. 1, 3.

CONCEPTIONS OF THE LOVE OF GOD. I37

soon again become His mortal enemies ! Great indeed is

the mercy of God ! Where can we find a friend so patient ?

When once such a severance has occurred between two

companions it remains unforgotten and their friendship

is never so close as before. Yet how often does such a

breach occur between us and our Lord, and how many

years does He await our return ! Blessed be Thou, my

Master, WTho art so long-suffering in Thy pity for us that

Thou seemest to forget Thine own greatness, and dost not,

as Thou hast the right, chastise such faithless treason !

The state of such souls seems full of peril, for though

God's mercy is manifest, yet sometimes we see them die

without confession. May He, for His own sake, deliver

us, daughters, from such danger !

26. A better sort of friendship is that of persons who are

careful not to offend God mortally — indeed, as the world

goes, it is a great thing for souls to have got so far. Though

such people avoid grave faults, yet I believe they fall into

them occasionally, for they care nothing about venial

sins, although they commit many every day, and are thus

on the point of mortally offending God.11 They ask : " Do

you scruple about that ? " (as I have heard many people

say) ; "this fault will be effaced with a little holy water

and the remedies of our holy Mother Church." 12 How

very sad this is !

» Way of Perf., ch. xK. 3.

18 St. Teresa had great confidence in the efficacy of holy water.
— Life, ch. xxxi. 4-5, 9-10.

I38 MINOR WORKS OF ST. TERESA.

27. For the love of God, be most watchful : never let
the thought of so simple a remedy make you careless about
committing a venial sin, however small ; what is good
ought not to lead us into evil. If you remember this
resource after you have fallen — well and good ! It is a
great thing to preserve so pure a conscience that th<
nothing to hinder your asking for the perfect friendship
desired by the Bride. Most certainly, the state described
is not this amity, but a very dangerous one for many
people, tending to self-indulgence and likely to lead to
great tepidity, nor are they always certain whether their
faults are venial or mortal. God deliver you from such a
friendship ! for these souls think they have not committed
such grievous sins as they see in others. To hold others
worse than oneself is a want of humility,15 while, perhaps,
they may be far better, being deeply sorry and contrite
for their misdeeds, and more firmly resolved than their
critics to amend, so that in future, perhaps, they will offend
God neither in light nor in grave matters. The first men-
tioned, as they think that they do no serious wrong, are
much more lax in indulging themselves : they rarely say
their prayers devoutly, as they do not trouble themselves
about such details.

28. There is another kind of friendship and peace that
our Lord bestows partially upon certain persons who
wish not to offend Him in any way, yet who do

18 Castle, M. iii. ch. ii. 19.

CONCEPTIONS OF THE LOVE OF GOD. 139

not completely withdraw themselves from occasions of
falling.14 They keep their set times for prayer and God
grants them the gift of devotion and tears, yet they
wish to spend good and regular lives without giving up
their pleasures, which they think will conduce to their
living in peace even in this world. But the events of
life bring many changes and it will be hard for such
souls to persevere in virtue ; for, not having given up
earthly joys and pleasures, they soon grow lax on the
road to God, from which there are many powerful foes
to turn us. This, daughters, is not the amity asked
for by the Bride, nor that you wish for yourselves.
Avoid every slight occasion of evil, however insignificant,
if you are anxious for your soul to grow in grace and
to live in safety.

29. I do not know why I tell you all these things,
except to teach you the danger of not resolutely leaving
all worldly things, by which we should free ourselves
from many sins and troubles. Our Lord has so many
ways of contracting friendship with souls that I should
never finish telling about those I know, though I am
only a woman. Of how many more, then, must confessors
and those who study the subject be aware ?

30. I am astonished at some souls, for there seems
nothing to prevent their becoming the friends of God.
I will mention one person of this sort whom I knew

14 Way of Perf., ch. xxxvi, 2-7.

I40 MINOR WORKS OF ST. TERESA.

very intimately a short time ago. She liked to receive
Holy Communion very frequently ; never spoke ill of
anyone, and felt great devotion during prayer. She
lived alone in continual solitude, for she had a house
of her own, and she was so sweet-tempered that nothing
that was said ever vexed her, which is a very great virtue,
nor did she ever say anything wrong. She had never
married, and was now too old to do so. She had suffered
much annoyance from others, yet had kept her peace.
These appeared to me signs of a soul far advanced in
the spiritual life and in a high state of prayer, so that
at first I had a very good opinion of her, for I never
saw her offend God, and I was told that she carefully
avoided doing so. But, on knowing her better, I began
to discover that she was peaceful enough as long as
nothing touched her self-interest, but when that was in
question, her conscience lost its sensitiveness and became
extremely lax. She bore patiently what was said to her,
but was jealous of her honour and would not willingly
yield one jot nor tittle of her dignity or the esteem
of the world, so wrapt up was she in this miserable senti-
ment. Her anxiety to know all the current gossip was
so great that I wondered how she could remain alone
for an hour ; besides which she was very fond of comfort.
She gilded over all her actions so that they seemed blame-
less, and, according to her own account of some affairs,
I thought it would have been wrong of me to judge

CONCEPTIONS OF THE LOVE OF GOD. 141

otherwise, yet in certain matters it was notorious that
she was in the wrong ; — however, perhaps, she did not
understand it. At first I liked her very much, and most
people took her for a saint, yet afterwards I thought
she ought to have owned that she herself was partly
in fault as regards some of the persecutions she told me
she had suffered. I did not envy her sanctity nor her
mode of life ; indeed, she and two other persons I have
known who considered themselves saints, when I became
intimate with them struck me with greater fear than all
the sinners I ever met.

31. Let us beg God to enlighten us ; and thank Him
fervently for having brought you to this convent, where,
however hard the devil tries, he cannot deceive us as if
we lived in our own homes. Some souls seem quite
ready to soar to heaven, since they are perfect in every
way in their own opinion and there is no one to know
better ; yet in a religious community they are always
detected, for there they must obey instead of following
their own way. But in the world, although they sincerely
wish to know themselves in order to please God, yet they
cannot do so, because they follow their own will in
everything they do, and although it may be crossed at
times, yet they are not so exercised in mortification.
Certain persons are to be excepted who for many years
have received divine light to seek some one who under-
stands them, to whom they submit although they may

H2 MINOR WORKS OF ST. TERESA.

be more learned than he, for their great humility destroys
all self-confidence.

32. There are other people who have left everything
for our Lord ; they possess neither home nor belongings,
and care nothing for pleasure or worldly matters, but
are penitent, because our Lord has shown them the
worthlessness of all these things. Still, they are very
tenacious of their honour and value their reputation ;
they will do nothing that does not please men as well
as God. How discreet and prudent they are ! These
two objects are hard to reconcile, and the mischief is
that, half-unconscious of their error, they always take
the world's side in preference to our Lord's. They are
generally very grieved if anything is said against them.
They do not carry the cross but drag it after them, and
so it pains and wearies them, but when it is loved it is
undoubtedly sweet to bear. Neither is this the friend-
ship the Bride asked for ; therefore, daughters, since you
have made the sacrifice I spoke of in the beginning of
this book,15 do not fail or hesitate to yield the rest.
All such things would burden you if you have forsaken
the chief thing in giving up the world with its joys, its
pleasures and riches, which, false as they are, still delight
us — what have you to fear ?

33. You do not understand the question. To free
yourself from the vexation of being found fault with,

16 Supra, § 7.

CONCEPTIONS OF THE LOVE OF GOD. 143

you burden yourselves with a thousand cares and
obligations. These are so numerous, if we seek to please
society, that it would take too long to describe, nor do I
even know them all.

34. To conclude with, there are other souls in whom,
if you examine them attentively, you will find many
signs that they are beginning to make progress, yet
they stop midway. They care little for what is said of
them, or for honour, but are unused to mortify themselves
or to renounce self-will, and have not yet lost all fear
of temporal evils. Prepared to suffer all things, they
have apparently reached perfection, yet in grave matters,
when our Lord's honour is at stake, they prefer their
own interests. They do not realise it, but imagine
that they fear God and no one else. It seems as if the
devil must suggest to them the drawbacks they prophesy
a thousand years beforehand concerning the great
harm that may result from some good work.

35. These are not the souls to imitate Saint Peter when
he cast himself into the sea,16 or to follow many other
of the saints. They wish to draw others to God, but
to do so peacefully without running into danger them-
selves, nor does their faith influence their motives very
powerfully. I have noticed that we rarely see anyone
in the world (I am not speaking now of religious) who
trusts to God for maintenance ; indeed, I only know
16 St. John xxi. 7.

144 MINOR WORKS OF ST. TERESA.

two such persons. People know that they will want
for nothing in religion, although I believe that no one
who enters it purely for the sake of God even thinks of
this. Yet how many are there, daughters, who but for
this assurance would not forsake all they possess !
However, as in my other writings I have spoken fully
about such cowardly souls 17 and the harm they do
themselves, and also of the great advantage of having
high aims although our actions may not correspond
with them, I will say no more about them, though I
should never grow tired of the subject.

36. Since God has raised souls to this high state, let
them serve Him in it and not remain shut up in themselves.
If religious (and nuns especially) cannot help their
neighbour personally, they have much power to do so
by prayer, if their resolutions are heroic and their wish
of saving souls is sincere. Our Lord may even permit
them to be of some service to others, either during this
life or after death, as He did the holy friar Saint Diego,18
who was a lay-brother and only did manual work. Yet,

17 Way of Per/. See chapters ii., iv., xxxiv., and xxxviii.

18 St. Diego (or Didacus), born in Andalusia, became a Franciscan
lay-brother at Arizafa, where he led a most holy life. Though
uneducated, he obtained so much light in prayer that theologians
from all parts consulted him on difficult questions. Having been
sent to the Canary Islands, he converted many infidels. Still
a lay-brother, he was made Guardian. He was eventually re-
called to Spain and died at Alcala de Henares, November 12, 1463.
Among other miracles he cured Don Carlos of a mortal wound,

CONCEPTIONS OF THE LOVE OF GOD. 145

many years after his decease, God has revived his memory
to be our example. Let us give thanks to His Majesty.
Therefore, my daughters, if our Lord has called you to
the religious state, there is little wanting to obtain for
you the friendship and peace desired by the Bride. Ask
for it unceasingly with tears and longing ; do all you can
on your part to gain it from God. You must understand
that the state of religion is not in itself the peace and
amity begged for by the Spouse, although such a vocation
is a signal and divine favour ; but this friendship is
the result of much practice in prayer, penance, humility
and many other virtues. May God, the Giver of all
things, be praised eternally ! Amen.

CHAPTER III.

Of the genuine peace, oneness with Christ, and love for
God which spring from the prayer of union, called
by the Bride " the kiss " from the divine " mouth."

1. Fervour produced by the " kiss." 2. Signs thai a soul has received it. 3.
Comparison of the slave's ransom. 4. St. Paulinus of Nola. 5. Diffidence
and contrition. 6. Holy confidence. 7. Friar Juan of Cordobilla. 8.
Graces left by the " kiss." 9. The flesh wars against the spirit. 10. This
appears in the Passion. 11. Strength won by determination. 12. Our
blindness to divine love. 13. A prayer for peace.

" LET HIM KISS ME WITH THE KISS OF HIS MOUTH."

i. O holy Bride ! Let us now ponder over the kiss you

for which reason the latter's half-brother, Philip II., obtained his
canonisation in 1558. His feast is kept on November 13.
10

I46 MINOR WORKS OF ST. TERESA.

ask for, which is that sacred peace that encourages the
soul to wage war with the world, while yet preserving
perfect confidence and calm within itself. What a
happy lot for us to win this grace ! It consists in so
close a union with God's will that He and the soul are
no longer divided, but their will is one ' — not in words
and wishes only, but in deeds as well. When the Bride
sees that she can serve the Bridegroom better in any
way, so ardent are her love and desires that she discusses
no difficulties raised by her mind nor listens to the fears
which it suggests, but allows faith to act, seeking no
profit or comfort of her own, having learnt at last that
her welfare consists entirely in this.

2. This may not seem right to you, daughters, for
prudence is always commendable, but the point to con-
sider is whether, as far as you can tell, God has granted
your petition and kissed you with " the kiss of His
mouth." If the effects prove that He has done so, you
should no longer curb your zeal in any way, but forget
self altogether in order to please so gentle a Bridegroom.
His Majesty reveals Himself by many signs to the soul
which enjoys this favour.2 You must examine this point
for yourselves — at least as far as the thing is possible —
by noticing the effects produced in the soul. Evidently

1 Life, ch. xviii. 4 sqq. Castle, M. v. ch. ii. 4-6 ; ch. iii. 6 sqq.
* The following passage, till " I will mention some " — is only
in the manuscripts of Las Nieves and Consuegra.

CONCEPTIONS OF THE LOVE OF GOD. 147

we cannot know for certain, for it concerns a state superior
to the state of grace and resulting from a very special
aid from God. I say that we can, to a certain
degree, ascertain by the effects whether His Majesty
has bestowed this favour on us, because God grants so
high a blessing to the soul in proportion to the strength
of its virtue. Such a soul, while recognising by its
interior light that the Lord has given it the peace craved
for by the Bride, cannot but doubt the fact at times on
realising its own miseries. When you are aware, sisters,
that you have received such a grace, let nothing daunt
you, but forget self entirely in order to please so tender
a Spouse. Perhaps you will ask me to explain myself
more fully, and to tell you which virtues I allude to;
and you will be right, for there are divers kinds of
virtue. I will mention some. One is a contempt for
all earthly things, which the mind rates at their true
price, no longer caring for worldly possessions as it
realises their futility. Such a person takes no pleasure
in the society of those who do not love God, and is weary
of life, holding riches at the esteem they deserve, and
showing other sentiments of the same kind, taught by God
to those whom He has led so far. Once raised to this
state the soul has nothing to fear, except that it may
fail to deserve that God should make use of it by sending
it crosses and occasions of serving Him at however dear
a cost to itself. Here, I repeat, love and faith take

I48 MINOR WORKS OF ST. TERESA.

control, and the soul does not choose to take counsel
from reason. For the union between the Bridegroom
and His Bride has taught her things to which the mind
cannot attain, so to say, so that she holds it subject
beneath her feet.

3. Let me explain this by a comparison. The Moors
hold captive in their land a man whose only hope of
rescue lies in being redeemed by his father or an intimate
friend ' who is so poor that all his belongings would not
suffice to emancipate the slave, so that this could only
be done by the ransomer exchanging places with the
prisoner. The strong affection of the former prompts
him to prefer his friend's freedom to his own. Then
discretion steps in with its many pleas, declaring: " You
are bound to care for your own interests first ; perhaps
you are weaker than he and you might deny your faith ;
it is wrong to run into danger," with many other objections
of the kind. Oh, powerful love of God ! nothing seems
impossible to one who loves ! Happy the soul that has

8 This comparison must have had a much greater force in the
days of St. Teresa than it can have at present. Father Gratian,
who first published the Conceptions, fell himself into slavery among
the Moors, and the picture he draws in his Peregrinaciones de
Anastasio makes one realise the horror of the situation, the
barbarous treatment of the captives, the dangers to life, limb
and faith, the difficulties of ransom. The church of San Juan
de los Reyes at Toledo contains an object leseon : its walls are
hung with thousands of heavy chains offered up in thanksgiving
t>y ransomed captives.

CONCEPTIONS OF THE LOVE OF GOD. 149

won this peace from its God ! It holds sway over all
the trials and dangers of the world, and fears nothing
when there is a question of rendering any service to
its faithful Spouse and Lord. Well may it be thus
confident, for even the father or friend of whom I spoke
felt such love !

4. You have read, daughters, of a certain Saint *
who, not for the sake of a son or a friend, but because
he must have won the happiness of having received
this divine grace, desired to please His Majesty and to
imitate, in some degree, the many sufferings He bore
for us. This holy man went into the country of the
Moors, and exchanged places with the son of a poor
widow who had come to him in great distress about her
child. You know of the success and the reward with
which he met.5 Doubtless his mind presented to him
many more objections than those I enumerated, for he
was a bishop and had to leave his flock ; indeed he was
probably beset by great misgivings.

4 St. Gregory the Great narrates that St. Paulinus of Nola,
having spent all the money he could raise in ransoming other
captives, sold himself to the Vandals to redeem the son of a poor
widow, and that he laboured as a slave, working in a garden until
his master, discovering his merits and the spirit of prophecy with
which he was endowed, set him at liberty {Dialogues, bk. iii.
ch. i.).

6 The passage beginning " Doubtless his mind," to the end
of paragraph 6, is only in the manuscripts of Las Nieves and
Consuegra.

150 MINOR WORKS OF ST. TERESA.

5. I must mention something which applies to those
who are naturally timid and wanting in courage, as are
most women constitutionally, so that, though their souls
have genuinely been raised to this state, nature takes
alarm. We must be on our guard, lest through our
inborn frailty we lose a priceless crown. When these
fears assault you, have recourse to faith and humility,
and proceed to act with the confidence that God can do
all things now, as when, in the past, He enabled many
noble maidens to suffer the grievous torments they had
resolved to undergo for His sake. What He wishes for
is the resolution which makes Him Master of your free
will, for He needs no strength of ours. Indeed, His
Majesty prefers to manifest His power in feeble souls,
where it has more scope for work, and where He can
better bestow the graces He longs to give. Profit, then,
by the virtues He has implanted in you, to act with
determination and to despise the obstacles raised by
your reason and by your natural weakness, which will
increase if you stop to wonder " whether you had better
venture upon this course or no, for perhaps you are too
sinful to deserve the same aid from God that He gives
to others " !

6. This is not the time to think about your sins ;
such humility is out of time and place. When some
great honour is offered you or the devil tempts you to a
self-indulgent life, or other things of the same sort, then

CONCEPTIONS OF THE LOVE OF GOD. 151

fear that your misdeeds would prevent your doing so
with rectitude. But when it is a question of suffering,
either for your God or your neighbour, feel no misgivings
because of your sins. Perhaps you may perform this
action with such charity that God will forgive, you all
your bad deeds, and this is what Satan fears, and thereT
•fore reminds you of all your former wrongdoings. You
may be sure that God will never desert those who love
Him, when they incur danger solely for His sake. But
let them examine whether they are influenced by selfish
motives : I speak only of those who seek to please God
more perfectly.

7. I knew a man in our own times, Fray Juan of Cordo-
billa,6 whom you saw when he came to visit me, who
was inspired by our Lord with such charity that he
was bitterly grieved at not being allowed to go and
exchange places with some captive. Juan was a lay-
brother of the Barefooted Franciscans reformed by St.
Peter de Alcantara, and told me himself all about it.

6 The chronicle of the Friars of St. Peter de Alcantara says that
Juan de Cordobilla (near Merida), who after the death of his wife
had become a lay-brother, asked for leave to offer himself as a
ransom for some Christian captive among the Moors. The
superiors at first demurred, thinking him mad, but finally con-
sented. His ship, having come within sight of the African coast,
was driven back by a gale, and Juan, who was seized with fever,
was landed at Gibraltar, where he died, October 28, 1566. As
some of the nuns at Segovia had come from Avila, St. Teresa
could well say : " You saw him when he,pme to visit me,/'

152 MINOR WORKS OF ST. TERESA.

After a great many appeals, he obtained leave from
his General, but at about fifteen miles from Algiers,
while on his way to accomplish his good purpose, God
took him to Himself. Doubtless Fray Juan was gener-
ously rewarded. How many prudent people must have
told him that he was very foolish, and we who do not
share his love for our Lord agree with them, yet what
could be more unwise than to end our life's dream with
such prudence ? God grant that we may deserve even
to enter heaven, not to speak of ranking with souls so
far advanced in their love for God !

8. I realise the need of strong help from Him that we
may perform such deeds, therefore I advise you, my
daughters, to persevere in begging from Him this delightful
peace, which dominates the silly fears of the world, peace-
fully and quietly making war on it. Is it not evident that
God has endowed with great graces the soul which He
has favoured so highly as to unite it to Himself in this
close friendship ? For, most certainly, this is not our
own doing : we can only pray and long for this mercy,
and we need His help even for that. As for the rest,
what power has a worm whose sins make it so cowardly
and mean that we fancy all the virtues must be measured
by the baseness of our human nature ? What can be
done, daughters ? Pray with the Bride : " Let Him kiss
me with the kiss of His mouth."

9. If a poor little peasant wench were to marry the

CONCEPTIONS OF THE LOVE OF GOD. 153

king, would not her children be of royal blood ? Then,
if our Lord favours a soul by uniting it thus absolutely
with Himself, what desires, what deeds, what heroic
virtues will be the children born of the union, unless the
soul put obstacles in the way ? ' Therefore I repeat
it : if God shows you the grace of giving you an occasion
of performing such actions for Him, do not recall to mind
your past sins. Here faith must overcome our misery.
Do not be alarmed if you are nervous and timid when
first you determine to undertake such deeds, or even if
these feelings should last, take no notice of them except
to be on your guard more watchfully — let the flesh
have its say. Remember the prayer of the good Jesus
in the garden : " The flesh is weak,"8 and think of His
wonderful and grievous sweat. If, as His Majesty said,
His divine and sinless flesh was weak, how can our flesh
be so strong, while we live in this world, as not to dread
the persecutions and trials that menace it ? When
they come, the flesh will become subject to the spirit ;
for after our will has become united to the will of God,
it will lament no more.

10. It has just occurred to me that although our good
Jesus showed human weakness before His sufferings, yet
He was intrepid when plunged into the midst of them,

7 The passage beginning " Therefore I repeat," to the end of
paragraph it, is only in the manuscripts of Las Nieves and
Consuegra.

8 St Matt. xxvi. 41 : Caro autem infirma.

154 MINOR WORKS OF ST. TERESA.

for not only did He utter no complaint, but He showed
no weakness in the way He bore them. On entering
the garden He said: "My soul is sorrowful even unto
death," * yet while dying on the cross He never
murmured. He went to wake His Apostles during the
prayer in the garden, but He had better cause to speak
of His pain to His Mother while she watched at the foot
of the cross, for she did not sleep — her soul suffered and
died a bitter death. Yet the greatest consolation is
to be found in seeking sympathy from those we know
share our sorrows and love us most deeply.

ii. Let us not trouble about our fears nor lose heart
at the sight of our frailty, but strive to fortify our humility
and be clearly convinced of how little we can do for
ourselves, for without the grace of God we are nothing.
Let us confide in His mercy and distrust our own strength
in every way, because reliance on this is the root of all
our weakness. It was not without strong reason that
our Lord showed weakness, for it is plain that He Who is
power itself could never feel fear. He acted thus to
comfort us, to show that good desires must be carried
out in deeds, and to make us recognise that when the
soul first begins mortifying itself, it finds everything
painful. It is a pain to give up pleasures ; a torment
to forgo honour ; an intolerable trial to bear a hard
word ; — in short, nothing but mortal sufferings. But
9 St. Matt. xxvi. 38 : Tristis est anima mea usque ad mortem.

CONCEPTIONS OF THE LOVE OF GOD. 155

when once determined to die to this world, it is freed
from all these ills, and no trials can make it complain.
Now it has found the peace for which the Bride
petitions.

12. The " kiss of His mouth." Undoubtedly we should
be enriched if we approached the most Holy Sacrament
but once with great faith and love ; how much more as
we receive it so often ? Apparently we frequent it
only out of custom, and therefore gain but little light.
O wretched world, who dost obstruct from thy dwellers
the sight of the treasures by which they might purchase
eternal wealth ! Ah, Lord of heaven and earth, is it
then possible, during this mortal life, to enjoy such close
friendship with Thee ? Clearly as the Holy Spirit states
it in these words, we do not even wish to understand
the meaning in the Canticle of Canticles of the caresses,
the wooing, and the delights Thou dost bestow upon
the soul.

13. One speech of this sort should suffice to make us
all Thine own. Blessed be Thou, O Lord, for nothing
is wanting on Thy part ! In how many ways, by how
many means and manners dost Thou show Thy love !
By Thy labours, by Thy bitter death, by the tortures
and insults Thou didst bear, by the pardon Thou dost
grant us, — and not by these alone, but by the words Thou
dost utter and teach us to utter in these Canticles, which
so pierce the soul that loves Thee, that I know not how

156 MINOR WORKS OF ST. TERESA.

it could endure them unless Thou didst afford it succour,
not according to its merits, but as its weakness needs. I
ask, then, O Lord, no more of Thee in this life except
that Thou " kiss me with the kiss of Thy mouth," in
such a way that, even if I wished, I could not separate
myself from union and friendship with Thee. Grant
that my will may be subject to and may never swerve
from Thine, leaving nothing to prevent my saying with
truth, O my God and my Glory, that " Thy breasts are
better" and more delicious " than wine."

CHAPTER IV.

Of the sweet and tender love of God which proceeds from
His dwelling in the soul in the prayer of quiet, termed
here " the divine breasts."

1. " Thy breasts are better than wine." 2. These words apply to the
prayer of quiet. 3. Its effects. 4. // confers happiness. 5. Other benefits.
6. Mother and babe ; a comparison. 7. Earthly and heavenly joys.
8. Rewards of self-surrender. 9. A prayer for divine union. 10. Insigni-
ficance of our service. 11. Self-oblation.

"THY BREASTS ARE BETTER THAN WINE "

i. O my daughters ! What great mysteries are con-
tained in these words ! May God permit us to experience
them, for they are indescribable. When His Majesty in
mercy answers this prayer of the Bride, He begins to enter
into a friendship with her soul which, as I said, can be

1 Cant, i 1 ; Meliora sunt ubera ina vino.

CONCEPTIONS OF THE LOVE OF GOD. 157

understood only by those who have enjoyed it. I have
written very fully about it in two books 2 which, if it
be the will of God, will be given you after my death.
The subject is there treated minutely and thoroughly,
which I knew you would need, therefore I shall do no
more than touch upon it now. I do not know whether
I shall explain it here in the same words that our Lord
was pleased that I should use then.

2. The soul is now convinced, by a feeling of extreme
internal sweetness, that it must be near our Lord.3 This
sweetness is not a simple feeling of devotion which moves
us pleasantly so that we shed tears abundantly either
over the Passion of our Lord or our past sins. In this
state, which I call the ' ' prayer of quiet ' ' because of the
peace it brings to the powers, the soul receives great
consolations. Yet sometimes, when the spirit is not so

2 Life, chapters xiv. and xv., xviii. and xix. Way of Perf.
chapters xxx. and xxxi.

3 " The soul in quietude before God insensibly imbibes the
sweetness of His presence without reasoning about it. . . . It so
joys in the sight of its Bridegroom's presence that reasoning on
the subject would be superfluous. . . . The soul has no need of
the memory during this repose, for her Lover is with her. Nor
does she want the imagination, for what use is it to recall the
image either exteriorly or internally of Him who is before us ? . . .
O God, eternal God, when by Thy sweet presence Thou dost cast
sweet perfumes within our hearts . . . the will, like the spiritual
sense of smell, remains peacefully employed in realising, un-
wittingly, the matchless blessing of having God present with the
soul" (S. Francis of Sales, Treatise of the Love of God, bk. vi.,
ch. ix.).

I58 MINOR WORKS OF ST. TERESA.

absorbed by sweetness, it enjoys in a different manner.
The whole creature, both body and soul, is enraptured
as if some very fragrant ointment, resembling a delicious
perfume,4 had been infused into the very centre of the
being, or as if we had suddenly entered a place redolent
with scents coming not from one, but from many objects ;
we do not know from which it rises nor what it is, although
it entirely pervades our being.5 So it is with this most
sweet love of our God : with the greatest suavity it
enters the soul, which feels happy and satisfied, but
cannot understand the reason nor how this great good
entered it.

3. The soul fears losing it, and is loath to move or
speak or even to look about, lest it should disappear.
But I have explained in my other writings how to behave
in order to benefit by this favour, which I only mention
here that you may understand what I am describing.
I will therefore merely say that our Lord thus shows that
He desires so close a friendship with the soul that nothing
may come between them. Great truths are here im-
parted to the mind, which, although too dazzled to realise
what the light is, now perceives the vanity of the world.

4 Castle, M. iv. ch. ii. 6 ; M. vi. ch. ii. 1.4.

6 " Often, by the suddep visitation of God, we arc filled with
perfumes sweeter than any made by man, so that the soul is
enraptured with delight and, as it were, caught up into an ecstasy
of spirit, becoming unconscious that it still dwells in the flesh"
(Cassian, Conferences, iv. ch. v. Migne, P.L., t. xlix. c. 589).

CONCEPTIONS OF THE LOVE OF GOD. 159

The soul does not see the good Master who teaches it,6
although clearly conscious of His presence. Still, it is
left with greatly increased knowledge and such growth
and strength of virtue as to be unable to recognise its
former self. The one desire of such a person is to praise
God, and while in this excess of delight she is so inebriated
and absorbed as to appear beside herself. Indeed, she
seems in a state of divine intoxication, and does not
know what she wants, or says, or for what she asks. In
short, she is unconscious of self, and yet not so absorbed
but that she understands something of what is happening.
4. When, however, this most wealthy Bridegroom wishes
to enrich and caress her still more, He so draws her to
Him that she is like a person fainting with extreme joy
and pleasure.7 The soul appears to itself to be upheld
in those divine arms and pressed to His sacred side
and divine breasts. It only knows how to enjoy, sus-
tained as it is by the divine milk with which its
Spouse continues to nourish it,8 and to increase its

6 Life, ch. xiv. 8, 9. Way of Perf., ch. xxxi. 1. ■ " The Babe
himself gave Simeon light to recognise Him, as He enlightens the
soul to recognise Him during the prayer of quiet."

7 Way of Perf., ch. xxv. 1.

8 Isaias lxvi. 12, 13 : Ad libera portabimini, et super genua
blandientur vobis. Quomodo si cut mater blandialur, ita ego
consolabor vos, et in Jerusalem consolabimini . St. Thomas Aquinas
remarks that in the preceding degrees the soul loves and is beloved
in return ; it seeks and is sought for, calls and is called. But
in this, in some wonderful and unspeakable manner, it rises and

l6o MINOR WORKS OF ST. TERESA.

virtues that He may caress it more, and that it may
deserve daily to receive new favours from Him. On
awaking from this slumber and heavenly inebriation, it
feels amazed and confused, and I think that, in a sacred
frenzy, it might then utter the words : ' ' Thy breasts are
better than wine."

5. For when first the spirit felt carried out of itself,
nothing higher seemed possible of attainment ; but now,
rinding itself in a higher state and plunged in the unspeak-
able greatness of God, and seeing how it has been nour-
ished, it makes the tender comparison : ' Thy breasts
are better than wine." For, as an infant does not know
how it grows or is nourished — indeed often, without
any effort of its own, the milk is put into its mouth — so
it is in this case with the graces infused into the soul ;
it knows nothing itself, nor does anything, and is unable
to perceive whence, nor can it imagine how, this great
good came to it. It only realises that this is the keenest
delight that can be felt in this life, even if all the world's
joy and happiness could be enjoyed at once. The soul
finds that it has been strengthened and benefited without
knowing how it has merited such a boon. It has been
taught great truths without seeing its Teacher, and been
confirmed in virtue and caressed by Him Who best knows
how, and Who has the power to do so. It knows not

is upraised, seizes and is seized, and is united by the bond of love
to God, in solitude with Him. Opusc. 65.

CONCEPTIONS OF THE LOVE OF GOD. l6l

to what to compare this except the endearments of a
mother who tenderly loves her child, and feeds and
fondles it.1

6. This metaphor is most appropriate, for the soul is
upraised without using the powers of the mind, much
in the same way as a babe, who when he is thus feasted
and pleased, yet has not the intelligence to grasp the
reason why. But the soul was not quite so passive in
the preceding state of slumber and intoxication, for it
was not entirely quiescent, but both thought and acted
to a certain extent. Realising its nearness to God,
it cries with truth : " Thy breasts are better than
wine." 10 What a favour is this, my Spouse ! what a
delicious banquet and what precious wine dost Thou
give me, one drop of which makes me forget all created
things and go forth from all creatures and from myself,
no longer to crave for the pleasures and delights that my
sensual heart has longed for until now ! Great is this
favour and unmerited by me ! Since His Majesty has

• Way of Perf., ch. xxxi. 7. Castle, M. iv. ch. iii. 9. The
following paragraph is from the manuscripts of Las Nieves and
Consuegra.

10 Way of Perf., ch. xviii. 1. Castle, M. v. ch. i. 10 ; ii. n.
" The bodily pleasures," says St. Bernard, " which used to intoxi-
cate us like wine, are superseded by the spiritual delights that flow
from Thy breasts. The plenitude of grace which flows from
Thy breasts profits my soul more than the scathing rebuke of
superiors " (On the Canticles, serm. ix. 6. Migne, P.L., t. clxxxiii.
c. 817). See also St. John of the Cross, Dark Night of the Soul,
bk. ii. ch. xxiii. 11, 12.
II

l62 MINOR WORKS OF ST. TERESA.

increased it and drawn me still closer to Him, well may
I cry : ' Thy breasts are better than wine." Thy
mercies in the past were great, O my God, but this far
surpasses them, as I take less share in it myself, therefore
it is. much more sublime in every way.

7. Great are the joy and delight of the soul which
advances thus far, O my daughters ! May our Lord grant
us to understand, or rather, I should say, taste, for in
no other way can we understand the happiness of the
soul in such a case. If the earth could collect together
all its riches, its pleasures, its honours and its feasts, —
if all these could be enjoyed simultaneously without the
trials that accompany them (which is impossible), yet
in a thousand years they could not bring the bliss that
is enjoyed in a single moment by the soul God has
brought thus far. St. Paul declares that " the sorrows
of this world are not worthy to be compared to the
happiness that we look for," ll but I say that they are
not worthy to be compared nor could they earn one
hour of this gladness, satisfaction, joy and delight here
given to the soul by God Himself. I do not think they
can be weighed with one another, nor can the baseness
of earthly things merit such tender caresses from our Lord,
nor a love so demonstrative and so tasted by the soul.

11 Rom. viii. 18: Existimo enim quod non sunt condignae
passiones hujus temporis ad fuiuram gloriam quae revelabitur in
nobis.

CONCEPTIONS OF THE LOVE OF GOD. 163

8. How trivial are our sorrows compared with this !
Unless borne for God, they are worthless, and even then
His Majesty proportions them to our strength, because
our misery and cowardice make us dread them so keenly.
Ah, Christians ! ah, my daughters ! For the love of
God, let us arise from sleep ! Remember how He does
not wait until the next life to reward our love for Him,
but begins to pay us even here ! O my Jesus ! who can
express all that we gain by casting ourselves into the
arms of our Lord and plighting with Him this troth :
" I to my Beloved, and His turning is towards me," 12
and " He cares for my affairs and I care for His." 1S
Do not let us be so self-seeking as to put our own
eyes out, as the proverb says.

9. Again do I ask Thee, O God, and beseech Thee, by
the blood of Thy Son, to grant me this grace, " Kiss
me with the kiss of Thy mouth," for what am I without
Thee, Lord ? What worth do I possess apart from Thee ?
If I wander but one step from Thee, where shall I go ?
O Lord of mercy, my only Good ! What more do I
seek in this life than a union so close that there can
be nothing to divide me from Thee ? With such a
companion, what can be hard ? With Thee by my side,
what dare I not attempt for Thy sake ? What thanks
do I deserve ? Have I not rather incurred great blame

12 Cant. vii. 10. Ego dilecto meo, et ad me convey sio ejus.

13 Castle, M. vii. cb iii. 1. Rel. iii. 20.

164 MINOR WORKS OF ST. TERESA.

for my remissness in Thy service ? Thus, with my whole
heart, I beg Thee, like Saint Augustine, to " give what
Thou askest and ask what Thou wilt ! " 14 and with
Thine aid I will recoil from nothing.

10. I see indeed,18 O my Bridegroom, that Thou art
mine, nor can I deny it. For my sake didst Thou come
to earth ; for my sake didst Thou undergo so many
trials ; for me wast Thou scourged with many stripes ;
for me dost Thou remain in the most Blessed Sacrament
and now Thou dost show me such signal favours ! Yet,
O holy Bride, how can I utter these words with thee ?
What can I do for my Bridegroom ? Truly, sisters, I
do not know how to escape from this dilemma ! What
can I be for Thee, O my God ? What can a soul do for
Thee which is given to such evil habits as mine, except
lose the graces Thou hast given it ? What service canst
Thou hope for on my part ? And even if, by Thine
aid, I should accomplish something, what need can an
all-powerful God have of the deeds of a wretched worm ?

n . O Love ! In how many ways do I long to say these
words, and it is love alone which dares to cry with the
Bride : "I love my Beloved ! " and which gives us the
right to believe that this our true Lover has need of us,

14 Da quod jubes, et jube quod vis (St. August., Confess., bk. x.
ch. xxix.).

16 From here to the end of the chapter from the manuscripts
of Las Nieves and Consuegra.

CONCEPTIONS OF THE LOVE OF GOD. 165

and that He is my Spouse and my chief good. Then,
since He gives us leave, daughters, let us cry again :
" My Beloved to me and I to my Beloved." 16 Thou to
me, Lord ? Then, if Thou comest to me, why doubt that
I can do much to serve Thee ? Henceforth, Lord, I desire
to forget self, to seek only how to serve Thee, and to
have no other will but Thine. But, alas, my strength
has no power ! Thou art all-powerful, my God ! All
that I can give Thee is my firm resolve, and henceforth
I give it Thee, to serve Thee by my actions.

CHAPTER V.

The strong, trustful and faithful love born in the soul
through the consciousness that it is protected beneath
the " shadow " of God, which knowledge is usually
given by Him to those who have persevered in His
love and have suffered for Him. Of the great benefits
produced by this love.

1. I sal down under His shadow. 2. The " shadow " of God. 3. Such favours
rarely shown to the imperfect. 4. The prayer of union. 5. The tree of
the Cross. 6. Further favours. 7. Our unworlhiness.

" I SAT DOWN UNDER HIS SHADOW WHOM I DESIRED, AND
HIS FRUIT WAS SWEET TO MY PALATE."

i. Now let us question the bride. Let us learn from this
blest soul, drawn to the divine mouth and fed at these

16 Cant. ii. 16 : Dilectus mens mihi, et ego Mi. Exclam. xv. 5, 6.

l66 MINOR WORKS OF ST. TERESA.

heavenly breasts, what we should do, and how we must
speak and behave, if our Lord should ever bestow on
us so great a favour. She answers : " I sat down under
His shadow Whom I desired, and His fruit was sweet
to my palate.1 . . . He brought me into the cellar of
wine, He set in order charity in me." *

2. She says : " I sat down under His shadow Whom I
desired." O my God ! how this soul is drawn into and
inflamed by this Sun itself ! She declares that she sat
under the shadow of Him Whom she desired. And
again she calls Him an " apple tree," and says "His
fruit is sweet to my palate." O souls who practise
prayer, ruminate upon these words ! In how many differ-
ent ways we can picture God ! In how many manners
we can feed our souls on Him ! He is the Manna Who
knows how to take whatever flavour we wish to taste.5
How heavenly is this shadow ! Who can explain all
that our Lord signifies by it ? I remember how the angel
said to our most blessed Lady : " The power of the Most
High shall overshadow thee." 4 How safely the soul must

1 Cant. ii. 3 : Sub umbra illius quern desideraveram sedi, et
jructus ejus dulcis gutluri meo. St. John of the Cross, Living
Flame, st. xxxiv. 6.

2 Cant. ii. 4 : Introduxit me in cellam vinariam ; ordinavii
in me charitatem. — Life, ch. xviii. 17.

3 Wisdom xvi. 21 says that the manna had " in it all that is
delicious and the sweetness of every taste " ; that it served every
man's will and was turned to what every man liked.

4 St, Luke i. 33; Virtus Altissimi obumbrabit tibi.

CONCEPTIONS OF THE LOVE OF GOD. 167

feel protected when God shows it this immense grace !
Well may it sit down, assured against all danger !

3. Notice that, except in the case of people to whom
our Lord gives some special call, like St. Paul, whom He
at once raised to the heights of contemplation, mani-
festing Himself and speaking to the Saint in such a
way as to place him at once permanently in an advanced
state of holiness, God, as a rule — indeed, nearly always
— keeps these very sublime caresses and consolations
for those who have laboured greatly in His service.
These souls have longed for His love and striven to please
Him in every way, have fatigued themselves by many
years of meditation and search for their Bridegroom, and
are thoroughly weary of the world. They do indeed
" sit down " and rest in the truth, seeking neither comfort,
quiet nor rest except where they know these are really
to be found. " Resting under the protection of the
Almighty," 5 they desire no other. How right they
are to trust in Him, for He fulfils all their desires. Happy
he who deserves to shelter beneath this shadow, even as
regards temporal matters, but happy in an infinitely
greater way when such matters relate to the soul itself,
as I have often been given to understand.

4. During the joy which I described, the spirit feels
itself utterly surrounded and protected by a shadow

s Ps. xc. 1 : Qui habitat in adjutorio Altissimi, in protectione
Dei coeli commorabitur.

l68 MINOR WORKS OF ST. TERESA.

and, as it were, a cloud of the Godhead from whence the
soul receives such a delicious influence and dew as, at
once and with good reason, to lose the weariness caused
by earthly things. This peace is so deep as to render
even breathing troublesome, the powers being so soothed
and quiescent that the will is disinclined to admit of any
thought, even though it is a good one, nor does it seek
for any, nor try to reflect.* Such a person need not
endeavour to raise her hand, or stand to reach the fruit
— I mean she need not make use of the reason — for our
Lord gives her the apple from the tree to which she com-
pares her Beloved,7 already picked and even assimilated.
Therefore she declares: "His fruit is sweet to my
palate," for here the soul simply enjoys, without any
work of the faculties.

5. This may well be called the "shadow" of the
Divinity, for we cannot see it clearly here below, but only
veiled beneath this cloud, until the radiant Sun, by means
of love, sends out a message making known to the soul
that His Majesty is near in nearness ineffable. I know
that anyone who has experienced it will recognise how
truly this meaning may be ascribed to these words of
the Bride. I think the Holy Ghost must here be the
Medium between God and the soul, inspiring it with

• Castle, M. v. ch. i. 3 in fine.

7 Cant. ii. 3 : Stout mains inter ligna silvarum, sic dilectus mens
inter filios.

CONCEPTIONS OF THE LOVE OF GOD. 169

such ardent desires that it becomes ignited by the divine
fire to which it is so close. What are these mercies, O
Lord, that Thou dost bestow upon the soul ? Blessed
and praised be Thou for ever, tender Lover as Thou art I
Is it possible, my God and my Creator, that there are
souls who love Thee not ? Unhappy creature that I am !
It is / who have lived so long without loving Thee ! Why
did I not deserve to know Thee better ? Now this divine
apple-tree bows its branches so that, from time to time,
the soul may gather its fruit by considering Christ's
marvels, and the multitude of mercies He has shown,
and may see and taste the fruit that our Lord Jesus
Christ produced by His Passion, when with wondrous
love He watered the tree with His precious blood.

6. The Bride told us that she joyed in the nourishment
from His breasts, and that the Bridegroom thus sup-
ported her when she was new to the divine mercies. Now
that she grows older, He makes her capable of receiving
still greater gifts, maintaining her with " apples," for
He wishes her to understand that she must work and
suffer. But He is not content even with this. It is a
wonderful thing, and we should often meditate upon
how, when He sees that a soul is all His own, serving
Him solely and free from all self-interest, simply because
He is its God and because of the love it bears Him,
He never ceases imparting Himself in different ways and
manners, befitting Him Who is Wisdom itself. After

170 MINOR WORKS OF ST. TERESA.

the kiss of peace there seemed no more to give, yet the
favour I have just related is far more sublime. I have
not described it thoroughly, having only touched upon
the subject. You will find a much clearer explanation
in the book I mentioned,8 if God is pleased that it
should be read.

7. Is there anything left to wish for after all I have
enumerated ? Alas, how impotent are our desires to
obtain Thy wondrous gifts, Lord ! How abject should
we remain, didst Thou merely give us that for which
we asked ! Let us now see what else the bride says.

CHAPTER VI.

Treats of the ecstasy of love, and of raptures, during which
the soul imagines that it is idle, while God " sets in
order charity within it," bestowing upon it heroic
virtues.

1. How God repays the soul's desire for suffering. 2. Christ the King, .'i. The
wine. 1. lie sets in order charity, .">. The .so/;/ during dii>ine union.
6. Love and the will. 7. Merits and grace* eomino from this j>rayer.
X. Our Lady orershudowed. <i. Our Lord's deliijhl in the soul. 10. The
divine Goldsmith and the jewel. 11. Secrecy of divine union. 12. Its
effects upon the soul. 13. Zeal and love produced by it.

"THE KING BROUGHT ME INTO THE CELLAR OF WINE,
HE SET IN ORDER CHARITY IN ME."

i. Now that the bride is resting beneath the shadow
that she desires — as well she might desire it — what

8 Life, chs, xvii to xix.

CONCEPTIONS OF THE LOVE OF GOD. 171

more remains for which a soul so promoted can wish,
except that she may never lose what she possesses ?
There seems to her nothing left for which to long, yet
there is still far more for our most holy King to bestow,
nor does He ever cease rilling the heart that can hold
more. As I have already told you, daughters, and as I
wish you never to forget, God is not content to measure
His gifts by our petty desires.1 I have sometimes noticed
that when a person asks our Lord to give him some
means of meriting and suffering for Him, although he does
not ask for more than he thinks he can bear,2 yet His
Majesty, Who is able to increase our strength, repays
the resolve to serve Him by sending him so many trials,
persecutions and illnesses that the poor man does not
know what to do.3 This happened to me when I was
very young, so that sometimes I used to say: " O God,
I did not ask for all that ! " But He gave me such
fortitude and patience that I am astonished now at
thinking how I bore these crosses, which I would not
change for all the treasures of the world.

2. The Bride says: " The King brought me." How
the name of the almighty King dilates the heart which
recognises His powers and supremacy over all, and the
eternity of His kingdom ! When the soul is in this con-

1 Supra, ch. iii. 5 sqq.

2 Life, ch. v. 3, 4.

3 Way of Perf., ch. xviji. 1.

172 MINOR WORKS OF ST. TERESA.

dition, doubtless it realises something of the greatness
of this King, though to understand it completely is im-
possible during this mortal life.

3. The bride exclaims: " He brought me into the cellar
of wine, He set in order charity in me."1 I believe that
the grandeur of this particular favour is immense. A
person may be given a larger or a smaller draught, either
of a good or a superior kind, so that the soul is more
or less intoxicated or inebriated. Thus it is with our
Lord's favours. To one He gives a little of the wine
of devotion, to another more, to another still He gives
so full a cup that the spirit begins to rise above self and
sensuality and all earthly things. Again, God bestows
on souls either a great zeal for serving Him, impetuous
fervour, or ardent charity for others, rendering them too
inebriated to feel the severe trials through which they
pass. A great deal is implied by the bride's declaring
that " she was brought into the cellar of wine," from
which she emerged endowed with inestimable riches.

4. The King does not appear to bring her into the
cellar of wine and to leave her thirsting, but wishes her
to drink and to be inebriated as much as she chooses,
and to be intoxicated with all the wines that are in the
storehouse of God. Let her enjoy its pleasures, and
admire His grandeur, nor fear to lose her life by drinking
more than human weakness can bear, — let her die in

4 Life, ch. xviii. 17. Castle, M. v. ch. i. 10 ; ch. ii. 11.

CONCEPTIONS OF THE LOVE OF GOD. 173

this paradise of delights ! Blest is the death that pur-
chases such a life ! Indeed, this really is the case,5 for
the soul, without knowing how, learns such marvellous
truths that it is beside itself, as the Bride says in the
words: '• He set in order charity in me ! " O words
never to be forgotten by the soul which our Lord has
thus caressed ! O sovereign mercy which we could
never buy unless God gave us the purchase-money !

5. True, the soul is not even awake enough to love,—
but blessed is the sleep, and happy the inebriation, which
make the Bridegroom supply what the soul cannot
do. He "sets" it in such wonderful "order" that,
though all its powers are dead or asleep, love remains
active. Without knowing how, it works, yet by the
ordinance of God it works in so wonderful a way that
it becomes one with the Lord of love, Who is God Him-
self. All this takes place with infinite purity, because
there is no obstacle in the senses or powers — I mean,
either in the understanding or the memory — nor does the
will assert itself.'

6.1 have been wondering whether there is any difference
between the will and the love. I do not know whether
it is nonsense, but I think there must be, for it appears
to me that love is an arrow shot by the will, which, if

6 Castle, M. v. ch. ii. 5 ; ch. Hi. 5.

8 Life, ch. xx. sqq. Rel. viii. 8. Way of Perf., ch. xxxii. 11.
Castle, M. vi. ch.iv. 17.

174 MINOR WORKS OF ST. TERESA.

aimed with all its force, freed from all that is earthly,
and directed solely towards God, must wound His
Majesty in good earnest. When it has pierced God
Himself, Who is Love, it rebounds, having won the
precious prize I will describe. This is really the case,
as I have heard from those to whom our Lord has shown
the great favour of putting them, during prayer, into
this state of sacred inebriation and suspension of the •
faculties. From what can be observed, it is evident
that, at the time, such souls are transported out of
themselves ; yet afterwards, if questioned as to what
they felt, they cannot describe it, for they did not
know, nor could they understand, this operation of
love. The great benefits thus gained by the soul are
demonstrated by the after-effects, by the virtues, lively
faith, and contempt of the world gained. But nothing
is known of how the soul obtains these gifts, nor what
it then enjoys, except in the first stage when it feels
excessive sweetness.

7. This is clearly what the Bride means, for the wisdom
ci God here supplements what is lacking in the soul
and so ordains matters that it gains extraordinary graces
meanwhile ; or, how could the soul, being carried out
of itself, and so absorbed that the powers are incapable
of action, otherwise gain any merit ? Yet, is it possible
that God, while showing it so immense a favour, should
cause it to lose time and obtain nothing by it ? Such

CONCEPTIONS OF THE LOVE OF GOD. 175

a thing is incredible.7 Oh, these divine secrets ! We
must submit our reason and own that it is utterly in-
capable of fathoming the wonders of the Lord.

8. It would be well to remember how our Lady the
Virgin acted, wise as she was. She asked the angel :
"How shall this be done ? " 8 and when he answered :
" The Holy Ghost shall come upon thee, and the power
of the Most High shall overshadow thee," she debated
no more about it. Being possessed of strong faith and
judgment, she recognised at once that, when these two
Powers intervened, there was room neither for inquiry
nor doubt. She was not like some learned men who
have not been led by God in this way of prayer and
cannot understand the first principles of spirituality.
They want to reduce everything to reason, measuring
all matters by their own intellects, so that it seems as
if they, with their knowledge, would be able to com-
prehend all the mysteries of God. If only they would
imitate in some degree the humility of the most blessed
Virgin ! O my Lady ! How perfectly Thou showest
us what takes place between God and the Bride, according
to the words of the Canticles ! You know, my daughters,

7 " It is remarkable that a saint so distinguished for humility
and circumspection when writing on spiritual matters should speak
so decidedly on the question of the soul gaining merit during
ecstatic union " (A. Poulain, Grdczs d'oraison, ch. xviii. ; p. 255
French ed. of 1906).

8 St. Luke, i. 34 : Quomodo fiet istud ?

I76 MINOR WORKS OF ST. TERESA.

how many quotations there are from this book in the
antiphons and lessons of the Office of our Lady we recite
weekly.' As for other souls, each one can interpret
these words for herself, in the sense in which God wishes
her to take them, and can easily ascertain whether she
has received any graces corresponding to the words of
the bride : "He set in order charity within me." Such
souls do not know where they have been nor how, during
so sublime a happiness, they pleased God, for they
gave Him no thanks for this favour.

9. O soul beloved by God ! Trouble yourself no more !
While His Majesty raises you to this state and utters
such tender words as He often addresses to the Bride
in the Canticles — as for instance : " Thou art all fair,
O my love!"1' and many others, in which He shows
how He delights in her, we may feel sure that He will
not allow you to grieve Him at such a time, but will supply
for your incapacity that He may take still keener pleasure
in you. He sees that the Bride is quite lost to herself,
bereft of her senses for love of Him, and that the
vehemence of this affection has deprived her of the power
of thought, so that she may love Him better, and could

• From ancient times it was customary among the Carmelites
to recite once a week the Office of our Lady, preferably on the
Saturday. This commemoration was raised, in 1339, to the rite
of a double.

10 Cant. iv. 7 : Tola pulchra es, arnica mea.

CONCEPTIONS OF THE LOVE OF GOD. 177

He bear to withhold Himself from one who wholly gives
herself to Him ?

10. I think that His Majesty is here enamelling the
gold which He has refined by His gifts and tested in a
thousand different ways (which the soul itself could
describe), to prove the quality of its love for Him. The
soul, symbolised by the " gold," is meanwhile as motion-
less and as inactive as the precious metal itself. Divine
Wisdom, content with this, for few love Him thus vehe-
mently, sets in the ore many jewels and countless enamelled
decorations. And what is the soul doing meanwhile ?
Of this we know nothing, and there is no more to be
learnt, save what the Bride tells us : "He set in order
charity within me."

11. If the soul actually loves at the time, it does not
know how, nor does it understand what it loves. The
extreme affection borne for it by the King Who has
raised it to this sublime state must unite its love to
Himself in a way that the mind is not worthy of com-
prehending. These two loves have now become but one,11
the love of the soul having become truly incorporated
with that of God. The intellect cannot attain so far
as to grasp it : in fact, the mind loses sight of the spirit
during this time, which never lasts long but passes
quickly. Meanwhile, God "sets the soul in order"
that it may know how to please Him, both then and

11 Ex clam. xv. 7.
12

I78 MINOR WORKS OF ST. TERESA.

afterwards, but, as I repeat, without the mind being aware
of it. Yet later on the intellect recognises the fact on dis-
covering that the soul is enamelled and set with the jewels
and pearls of the virtues. Then in its astonishment it
might well exclaim : " Who is she that cometh forth . . .
bright as the sun ? " ll O true King ! Well may the Bride
call Thee by this name, for in a single moment Thou
canst so endow and fill the soul with riches that it enjoys
them for evermore. What marvellous " order " love
sets in such a soul ! "

12. I could mention good examples of this, for I have
witnessed several. I remember how God gave in three
days such great graces to a certain person u that, had I
not learnt by personal observation that they lasted
year after year, and that she continued to make progress,
I could not have believed in them, for they seemed to
me beyond credence. Another person received the
same graces in three months, — both of them were very
young girls. I have seen others who were long before
they obtained this favour, but I could mention several
cases resembling the two first described, and in which
the same thing happened. I spoke of the former to prove
to you that there are exceptions, although our Lord

18 Cant. vi. 9 : Quae est ista quae progredilur . . . electa ut sol ?
18 Life, ch. xvii. 4. Way of Perf., ch. xix. 6. Castle, M. v.
ch. ii. 10, 11.

14 Life, ch. xxxvi. 26. Found., ch. i. 1 sqq.

CONCEPTIONS OF THE LOVE OF GOD. 179

seldom grants such favours unless a soul has passed

through long years of suffering. It is not for us to set

limits to a Lord so great, Who longs to confer His graces.

13. This is what usually happens when God favours

a soul with these graces — that is, when they really are

divine graces and not illusions or melancholia, or the

result of any natural effort, which is always detected

later on by the effects, as are also divine favours which

have resulted from God thus drawing near the soul, for

in the latter case the virtues are too vigorous and the

love too ardent to remain concealed.15 Such a person

always helps other souls even when not intending to

do so. The King " set in order charity within me,"

and He so sets the soul in order that all love for this

world quits it, self-love changes into self-hatred and

affection is felt for kindred solely for the sake of God.

As for the love borne for enemies, it would be incredible

unless proved by facts. The soul's love for God has

grown so boundless as to constrain it beyond the limits

endurable by human nature, and, realising that she is

fainting and at the point of death, such a person exclaims :

" Stay me up with flowers, compass me about with

apples: because I languish with love." 16

16 " The soul cannot bear with itself unless it is suffering some-
thing for God " (Letter to Don Lorenzo de Cepeda of January 17,

*577)-

16 Cant. ii. 5 : Fulcite me floribus, stipate me mails, quia amove
langueo.

l8o MINOR WORKS OF ST. TERESA.

CHAPTER VII.

Of a zealous love for God, which belongs to a very high
grade of love and is of two kinds. In the first, the
soul performs great deeds in God's service solely in
order to please Him ; in the second, it desires and
asks for crosses in imitation of Christ crucified.

1. The soul languishes with love. 2. As does the bodg. 3. How death is warded
off. 4. The flowers symbolise good works. 5. Good works and self-interest.
6. Contrasted with pure zeal for God. 7. The woman of Samaria felt
this pure zeal. 8. Sublime favours product sublime virtues. 9. The
apple-tree of the cross and its fruit. 10. This favour produces love for our
neighbour. 11. Beginners do not understand this. 12. SI. Teresa's aim
in writing this treatise. 13. Gratitude due for such favours.

"STAY ME UP WITH FLOWERS, COMPASS ME ABOUT
WITH APPLES: BECAUSE I LANGUISH WITH LOVE."

I. Oh, what divine language in which to express my
meaning ! Are you slain, then, by this sweetness, holy
Bride ? I have been told that sometimes it is so exces-
sive that it exhausts the soul and seems to deprive it
of life. And yet, you ask for flowers ! What flowers are
these ? They would bring you no relief, unless you beg
for them in order to end your life at once. And indeed,
when the soul has reached this state, it has no dearer
wish.1 Yet, this cannot be your meaning, for you say:
" Stay me up with flowers," and to ask to be " sustained,"
does not seem to me to ask for death, but rather to seek

1 Castle, M. vi. ch. xi. i-6 ; M. vii. ch. iii. 14. Exclam. vi.
and xiv. Poem, "I die because I do not die."

CONCEPTIONS OF THE LOVE OF GOD. l8l

for life that you may render some service to Him to
Whom you are conscious you owe so vast a debt.

2. Do not suppose, daughters, that I exaggerate when
I say that such a person is in a dying state, as I repeat
that this is really the case. Sometimes love is so strong
as to dominate over the powers of nature. I know
someone who during this state of prayer heard a beautiful
voice singing,2 and she declares that unless the song had
ceased she believes that her soul would have left her
body from the extreme delight and sweetness which our
Lord made her feel. His Majesty providentially stopped
the singer, for the person in this state of trance might
have died in consequence, yet she could not say a word
to check the songstress, for she was incapable of any
bodily action nor could she even stir. Although realising
her danger, she was like one in a bad dream who tries
to wake from it but cannot cry out, in spite of all her
efforts.3 I was told for certain by a person who I know
is incapable of falsehood, that on several occasions she
was at the point of death in consequence of her extreme
longing to see God, and the excessive sweetness ex-
perienced by her at feeling herself caressed by Him and
melted by love for Him. While plunged in this delight,

2 This is the incident described in the Castle, M. vi. ch. xi. 8, g,
and Rel. iv. i. See also Poems 2, 3 and 36.

3 The following passage until the end of this paragraph is from
the manuscripts of Baeza and Consuegra.

l82 MINOR WORKS OF ST. TERESA.

her soul desired never to emerge from it, and death
was no longer painful, but most delicious, for she lived
by longing to die. The joys of this state of prayer and
degree of love are incompatible with any sort of pain.

3. The soul does not now wish to rouse itself, nor
would death be grievous, but would bring it great joy,
since it is for this that it longs. How blest the death
inflicted by such love ! Did not His Majesty at times
bestow the light to see that it is well to live, weak nature
would succumb if this favour lasted long. Thus, to be
delivered from this overwhelming boon, the soul petitions
for another grace, crying : " Stay me up with flowers ! "
These blossoms have a very different perfume from those
of the world.

4. I understand by this that the Bride is begging that
she may perform great works in the service of God and
her neighbour,4 for the sake of which she gladly forfeits

4 Vepes, in a long letter to Fray Luis de Leon (Fuente, Obras,
vi. 139), says that though St. Teresa vehemently longed tor t he-
sight of God, yet she wished to live in order t<> suffer lor Him.
She cried, like the Bride in the Canticles : " Stay me up with
flowers," which she thus explained: Why, Bride of God, do
you ask to be strengthened so that you may live ? What better
end could you desire than to die of love ? Do you love and see
that love is killing you, and yet want to live ? " Yes, for I
desire t<> preserve my lite in order to serve God and to suffer for
Him." Burning with this flame of love, St. Teresa asked our
Lord: "How can I live while I am dying?" His Majesty
replied : " Daughter, thou canst do so by reflecting that, once
this life is ended, thou canst no longer serve Me nor suffer for

CONCEPTIONS OF THE LOVE OF GOD. 183

her own joys and consolations. This appears proper
rather to the active than to the contemplative life, and
apparently she would lose rather than gain by her prayer
being granted ; yet when the soul has reached this state,
Martha and Mary always act together, as we may say.6
For the soul takes its part in the outward actions which
seem merely exterior, and which, when they spring from
this root, are lovely, odoriferous flowers growing on the
tree of a love for God solely for His own sake, unmixed
with self-interest. The perfume of these blossoms is
wafted to a distance, blessing many souls, and it is
lasting, for it does not pass away without working great
good.

5. I will explain myself more fully for your benefit.
A preacher delivers his sermon for the profit of souls,
yet is not so free from desire of worldly advantages as
not to try to please his audience, either to win honour
and credit for himself, or to obtain preferment by his
eloquence. It is the same in other ways ; certain people
are anxious to help their neighbour notably and with a
good intention, still they are very wary about losing
by it or giving offence. They dread persecution, wish
to keep on good terms with royalty, the higher classes,

Me " (Rel. ix. 19). By means of these " flowers " and " apples "
God strengthened her weakness and rendered life pleasant to her,
although she was sick of love. See also Exclam. ii. 3, 4.

5 Life, ch. xvii. 6; ch. xxii. 13. Rel. viii. 6. Way of Perf.,
ch, xvii. 4 ; ch- xxxi. 4, Ca$tle, M. vii, ch. i. 14 ; ch. iv. 17.

184 MINOR WORKS OF ST. TERESA.

and the general public, and act with the moderation
highly rated by the world, but which screens many
imperfections under the name of prudence. God grant
that it is prudence !

6. Such people serve God and do great good, yet I do
not think that these are the flowers for which the Bride
begs, but that she is petitioning for an intention of seeking
solely for the honour and glory of God in all things.
For truly, as I have seen in several cases, souls raised by
Him to this state are as oblivious as if they no longer
existed, of their own loss or gain.6 Their one thought
is to serve and please God, for, knowing his love for His
creatures, they delight in leaving their own comfort
and advantages to gratify Him by helping and teaching
their neighbour in order that they may profit his soul.
They never calculate as to whether they will lose by
it themselves, but think about the welfare of others
and of nothing else, forgetting themselves for the sake
of God in order to please Him better, — and they will
even lose their lives if need be, as did many of the
martyrs. Their words are interpenetrated with this
supreme love for God, so that they never think, or if
they think, they do not care, whether they offend men
by what they say. Such people do immense good.

7. Often have I thought of the woman of Samaria,

6 Castle, M. v. ch. iii. S ; M. vii. ch. iv. 10, 11.

CONCEPTIONS OF THE LOVE OF GOD. 185

who must have been intoxicated with this draught.7
How well her heart must have mastered our Lord's
teaching, since she actually left Him that she might
profit her fellow-citizens by winning them to Him !
How this striking instance enforces the reality of what
I have described ! In return for her fervent charity,
her neighbours believed her words, and she witnessed
the great good that Christ worked in her town. I think
that to see souls helped by our means must be one of
the greatest joys in this world ; then it is, as it appears
to me, that we eat the most delicious fruit of these flowers.
Blessed are the souls on whom our Lord bestows these
graces ! How strictly are they bound to serve Him !
8. The holy Samaritan, divinely inebriated as she was,
cried aloud as she passed through the streets. I am sur-
prised at men believing her, for she was only a woman
and must have belonged to the lower classes, as she went
to fetch water herself. She was indeed most humble, for
when our Lord told her of her sins, she showed no such
resentment as the world does nowadays, when people
can hardly endure to hear the truth, but she told Him that
He must be a prophet. In fact, her neighbours believed
her word, and, with no other evidence, large numbers
flocked out of the town to see our Lord. I maintain
that, in the same way, those persons do great good who,

7 St. John iv. 5-42. Life, ch. xxx. 24. Way of Perf., ch.
xix. 4. Castle, M. vi. ch. xi. 5. Found., ch. xxxi. 42.

l86 MINOR WORKS OF ST. TERESA.

after having been in intimate converse wish His Majesty
for several years, now that they receive caresses and
consolations from Him, do not hesitate to undergo
fatiguing labours for Him even at the cost of these delights
and joys. In my opinion these flowers • are good works,
springing from and produced as they are by the tree of
fervent love ; therefore they have a far more lasting
perfume, and one such soul profits others in a wider
manner by its words and actions than do the deeds
and words of a number of people whose intentions are
soiled by the dust of human sensuality and are not
unmixed with self-interest.

9. These are the flowers that produce fruit ! these are
the apples of which the Bride cries: "Compass me
about with apples! — Send me crosses, Lord! Send me
persecutions!" Indeed, she sincerely desires them and
comes forth from them with profit ; for as she no longer
cares for her own pleasure, but solely for pleasing God,
she delights in imitating, in some degree, that most
painful life led by Christ. I believe that the apple tree
signifies the tree of the cross,9 for in another part of the

8 Exclam. ii. 3, 4.

9 " As it was by the forbidden tree of paradise that our nature
was corrupted by Adam and lost, so it was by the tree of the cross
that it was redeemed and restored. The apple tree is the wood
of the cross where the Son of God was conqueror, and where He
betrothed our human nature to Himself, and, by consequence,
every soul of man. There, on the cross, He gave us grace and

CONCEPTIONS OF THE LOVE OF GOD. 187

Canticles the words occur : ' ' Under the apple tree I
raised thee up," 10 and a soul that is compassed about
with crosses of sufferings expects to benefit greatly by
them. As a rule it does not enjoy the delight of contem-
plation, but finds keen joy in its trials by which the
bodily strength is not enervated and wasted as it usually
is by frequent suspension of the faculties during contem-
plation.11

10. The Bride is right in making this request, for we
ought not to spend all our time in joy without any work
or suffering. I have often noticed in certain persons,—
there are very few of them on account of our sins, —
that as they advance farther in this prayer and receive
more consolations from our Lord, they become more
anxious about the happiness and salvation of their
neighbour, especially as regards his soul, for, as I said
above, they would sacrifice their lives again and again
to rescue one soul from mortal sin.

11. Who could teach this to people to whom our Lord
is only just beginning to give consolations ? Perhaps
they fancy the others have made but little progress and
that to stay in a corner enjoying these favours is the
essential thing. I believe that it is by divine Providence

pledges of love " (St. John of the Cross, Spiritual Canticle,
Stanza xxiii. 1,2).

10 Cant. viii. 5 : Sub arbore malo suscitavi te.

H Castle, M. vii. ch. iv. 14-16.

l88 MINOR WORKS OF ST. TERESA.

that such persons do not realise how high these other
souls have risen, for in their first fervour they would
rush after them. This would not be well for beginners,
because they are still children and need to be fed with
the milk of which I spoke. Let these souls keep close
to those divine "breasts": our Lord will take care,
when they are strong enough, to advance them farther,
but at present they would not do good to others as they
imagine, but would injure themselves.11

12. From the book I spoke of you will have learnt
when the soul ought to wish to help others, and the
danger of doing so before the proper time ; I will say
no more about it now.11 My intention, when I began
to write the present book, was to show you how to enjoy
the words of the Canticle of Canticles when you hear
them, and the way to meditate on the great mysteries
which they contain, obscure as they may seem to you.
It would be audacious of me to attempt to say more.
God grant that I have not committed this audacity
already, although this has been written only in obedience
to authority.

13. May it all tend to serve His Majesty ! If there
is anything good in these writings you may be sure it
is not my own, as the sisters here can bear witness, for

12 Life, ch. xiii. 11. Castle, M. i. ch. ii. 19, ji ; M. iii. ch. ii.
10.

13 Life, ch. xiii.

CONCEPTIONS OF THE LOVE OF GOD. 189

they know how hurriedly I have written it, because
of my many duties. Beg His Majesty to teach me to
understand it by experience. Let any one among
you who thinks that she has received some of these
favours thank our Lord for them and ask Him to grant
them to me, so that she may not be the only one who
profits. May our Master uphold us with His hand, and
teach us ever to fulfil His will ! Amen.

MAXIMS OF ST. TERESA.

i. Man's mind is like good ground which, left untilled,
grows thorns and thistles.

2. Always speak well of spiritual persons, such as
religious, priests and hermits.

3. Talk little when with many people.

4. Be modest in all your words and actions.

5. Never contend much, especially about trifles.

6. Speak with quiet cheerfulness to everyone.1

7. Never ridicule anything.

8. Correct others prudently, humbly and with self-
abasement.2

9. Accommodate yourself to everyone's humour : be
cheerful with the happy, grave with the sad, — in short,
be all to all, that you may win all.3

10. Think before you speak, recommending your
words earnestly to our Lord that you may say nothing
displeasing to Him.4

1 Constitutions, 28.

2 Ribera relates that St. Teresa corrected her nuns very gravely
so that the offender was ashamed of her fault and anxious to
amend, yet was neither sad nor angry, but on the contrary felt
love and gratitude for her. But when the culprit showed resent-
ment for several days, the Saint would kneel before her and beg
her pardon for having spoken too hastily. Ribera, bk. iv. ch.
xvi. and xxiv.

3 1 Cor. ix. 22 : Omnibus omnia f actus sum ut omnes facerem
salvos. 4 Rule, 12.

191

192 MINOR WORKS OF ST. TERESA.

ii. Never excuse yourself except in grave matters.5

12. On no account mention anything to your own
credit, such as learning, good points or lineage, except
with the hope of doing some good by it : then, speak
humbly, remembering that such things are God's gift.

13. Do not exaggerate, but state your opinion humbly.

14. Introduce religious topics into all your talk and
interviews, which will prevent idle gossip and detraction.*

15. Never affirm anything of the truth of which you
are uncertain.

16. Unless charity requires, do not obtrude your
opinion unasked.

17. Listen humbly as a learner to religious conversa-
tion, and take care to profit by it.

18. Obtain advice and help respecting your tempta-
tions, faults and aversions by revealing them candidly
to your superior and confessor.7

19. Remain in your cell : do not leave it without good
cause, and then beg God for grace not to offend Him.8

20. Do not eat or drink except at meal times and
then give God fervent thanks.8

21. It is a great help to the soul to perform all your
actions as if you saw God present.

22. Listen to or speak ill of no one but yourself :

6 Way of Perf., ch. xv. 1 ; Cons tit., 30.
• Constit., 14-16.

7 Way of Perf., ch. iv. and v. and passim. Constit., 42.

8 Rule, 5 ; Constit., 7 • Constit., 26.

MAXIMS OF ST. TERESA. 1 93

when the latter becomes a pleasure, you are making
good progress.

23. Perform all your actions for God ; offer them to
Him, begging Him that they may promote His honour
and glory.

24. Do not laugh immoderately when you feel cheerful :
let your gaiety be humble, modest, genial and edifying.

25. Look upon yourself as the servant of all : see
Christ in others and you will show them respect and
reverence.

26. Obey as promptly as if Jesus Christ Himself spoke
through your prioress or superior.10

27. Examine your conscience in all your actions and
at all times, endeavouring by the grace of God to amend
the failings you discover : thus you will attain perfection.

28. Do not reflect on other people's faults, but on
their virtues and your own defects.11

29. Desire with all your heart to suffer for Christ
on every occasion and in every way.

30. Offer yourself fifty times a day to God with great
fervour and longing for Him.

31. Be most careful to keep your morning meditation

10 Rule, 16.

11 Constit., 30. " Try to gain whatever virtue you see in each
sister, that you may love her and benefit yourself, while over-
looking any fault you see. This practice helped m'3 to much that
living with a large number of nuns did me good instead of harm "
(From a letter of ca. 1581 to an unknown nun of another Order).

194 MINOR WORKS OF ST. TERESA.

before your mind throughout the day, for it is most
helpful.11

32. Be mindful of the sentiments with which our Lord
inspires you during prayer, and act upon the desires
He then gives you.

33. As far as possible avoid singularity, which is a
great evil in communities.

34. Read your Constitutions and Rule frequently, and
observe them strictly.

35. Recognise the providence and wisdom of God in
all created things, and praise Him for them.

36. Detach your heart from all things ; seek God,
and you will find Him.

37. Never show outwardly devotion which you do
not feel, but you need tell no one which devotions do
not appeal to you.

38. If possible avoid revealing your interior devotion.
" My secret is for myself," said St. Francis 13 and St.
Bernard.14

12 Constit., 2.

18 Isaias xxiv. 16: Secretum meum tnihi. St. Francis of Assisi
was in the habit of keeping silence about any divine favours he
enjoyed, saying : " Secretum meum mihi." However, on receiving
the impression of the stigmata, he consulted his brethren on the
subject in general terms, and following the advice of Brother
Illuminatus, he related to them the vision. (St. Bonaventure in
the Life of St. Francis.)

14 " Do not let your graces be talked about by men : remain
secluded in your cell and reserve the knowledge of them for your-

MAXIMS OF ST. TERESA. 1 95

39. Do not discuss your food and whether it is well
or badly cooked. Remember the gall and vinegar of
Jesus Christ.16

40. Never speak at meals nor raise your eyes to look
at anyone.16

41. Think of the heavenly banquet and its food, which
is God Himself, and of the guests, who are the angels ;
raise your mind to that feast and long to be there.

42. Never speak in the presence of your superior, — in
whom you must see Jesus Christ, — without need, or
without deep reverence.

43. Do nothing that the whole world might not see.

44. Never compare people with one another : it is
odious.

45. Receive reprimands with interior and outward
humility and pray for your admonisher.17

46. If one superior gives you some order, do not object
that you have received a contrary command from
another authority, but obey, believing that they both
acted from a good motive.

self, ever bearing inscribed upon your thoughts and upon the
portal of your cell the motto : Secretum meurn mihi " (From the
Epistola ad Fratres de Monte Dei, formerly attributed to St.
Bernard, but in reality by Blessed Guigues, fifth prior of the
Grande Chartreuse. Migne, P.L., t. clxxxiv. c. 354).

15 Constit., 20.

16 Rule, 3.

17 Constit., 47.

I96 MINOR WORKS OF ST. TERESA.

47. Do not evince curiosity by talking and asking
questions about matters which do not concern you.

48. Keep in mind your past life and present tepidity,
to obtain repentance ; discover why you are unfit for
heaven : you will thus live in fear, the source of great
blessings.

49. Always accede to your sisters' requests, unless con-
trary to obedience ; answer them humbly and gently.

50. Ask for no special food nor clothing without abso-
lute necessity.18

51. Never cease to humble and mortify yourself in
every way as long as you live.

52. Accustom yourself to make frequent acts of love,
which inflame and melt the soul.

53. Make acts of all the other virtues.

54. Offer all things to the Eternal Father in union
with the merits of His Son Jesus Christ.

55. Be indulgent to others, rigorous to yourself.

56. On the feasts of any Saint, think of his virtues and
ask God to give them to you.19

57. Be very careful about your nightly examination
of conscience.

58. Consider during your morning prayer before Holy
Communion that, miserable as you are, you are to receive
God, and at night reflect that you have received Him.

18 Constit., 21, 22.

19 Ibidem, 1.

MAXIMS OF ST. TERESA. 1 97

59. No superior should give a correction while angry,
but should wait until she feels calm, when her reproof
may be beneficial.29

60. Strive earnestly for perfection and devotion, per-
forming all your actions by their aid.

61. Cultivate the fear of God, which makes the soul
contrite and humble.

62. Remember how soon men change and how little
one can trust them, and cling closely to God Who never
changes.21

63. Treat of your soul with a spiritual and learned
confessor and follow his advice in everything.22

64. Whenever you receive Holy Communion beg
some gift from God for the sake of His great mercy in
visiting your poor soul.

65. However numerous may be your Patron Saints,
always rank St. Joseph first, for he has great power
with God.23

20 Towards the end of her life (ca. 1581 ?) St. Teresa wrote to
Mother Mary Baptist, prioress at Valladolid : "I no longer
govern as I used to do. I now rule entirely by love. I do not
know whether it is because no one gives me any reason to treat
her otherwise, or if it is because I have heard that it is the best
method."

21 Fuente, Obras, hi. 159. From the convent of Guadalajara.

22 Father Baltasar Alvarez, S.J., said to a lady: "Look at
Teresa of Jesus, — what she has received from God and what she
is ! Well, in spite of all that she obeys me like a child." Ribera,
Life, bk. iv. ch. xx.

23 Life, ch. vi. 9, 12 ; ch. xxx. 8.

I98 MINOR WORKS OF ST. TERESA.

66. When sad or troubled do not omit your accustomed
prayers or penances, which the devil is then striving to
make you leave off. Pray and mortify yourself more
than usual and you will find that God will soon come
to your aid.

67. Do not discuss your temptations and faults with
the least advanced in the house, which would harm you
both, but confide them to the holiest among your sisters.

68. Remember you have but one soul ; you will die
but once ; you have only one life, which is short, and
which you must live on your own account ; there is
only one heaven, which lasts for ever, — this will make
you indifferent to many things.

69. Desire to see God ; fear to lose Him ; grieve to be
so far from Him ; rejoice to be brought near Him, —
thus you will live in profound peace.

MISCELLANEOUS.

PAPERS FOUND IN ST. TERESA'S BREVIARY.

i. On Wednesday, the feast of St. Berthold of the
Order of Carmel, on March 29, 1515, at five o'clock in
the morning, was born Teresa of Jesus, the sinner.1

2. On the seventeenth of November, the octave of
St. Martin 2 in the year 1569, I have lived, for the object
known to me, twelve years for the thirty- three years lived
by our Lord ; twenty-one are lacking. Written at
Toledo in the Carmel of the glorious St. Joseph.3

1 These papers, like the famous " Bookmark," were found in
the breviary (edition of Venice, 1568) used by St. Teresa till the
end of her life. The first notice presents some difficulties . The
feast of St. Berthold was, and still is, kept on March 29, which
in 15 15 fell on a Thursday ; but as we know from an attestation
by her father that the Saint was born on Wednesday, March 28,
at half-past five in the morning, it is probable that in the above
paper she meant to say " eve of St. Berthold " instead of " feast."

2 St. Martin, Pope and Martyr, whose feast, now kept on
November 12, was formerly celebrated on the tenth. It had an
octave in the Carmelite order, because one of the principal churches
in Rome, belonging to the Carmelites, is dedicated to him, viz.
San Martino ai Monti.

3 The paper containing this notice is now in the possession of
the nuns of Medina del Campo, but after St. Teresa's death it
remained for some time in the hands of Father Jerome Gratian,

199

200 MINOR WORKS OF ST. TERESA.

3. I for Thee, and Thou for me thirty- three years.

4. Twelve have I lived for me [Thee ?], and not for
my own will.

5. St. Chrysostom says that veritable martyrdom
consists not only in the shedding of blood, but that a
complete withdrawal from sin, and the practice and
following of the Divine commandments, constitute mar-
tyrdom. True patience in adversities also makes us
martyrs.

6. Our will gains its value from union with that of
God when we only will what His Majesty wills.

7. To possess charity in perfection constitutes glory.

8. Advice as to how to profit by persecution.

To ensure that persecutions and insults should bear
good fruit and profit the soul, it is well to consider that
they are done to God before they are done to me, for the
blow aimed at me has already been aimed at His Majesty
by sin. Besides, the true lover ought to have made the
compact with the Bridegroom that she will be wholly
His, and care nothing for self. If, then, our Spouse bears
with this injury, why should we not bear with it ? Our
sorrow ought to be for the offence against His Majesty,
as the wrong does not affect our soul but only our
body of clay, which so richly deserves to suffer.

who, it appears, had been told by the Saint herself what it meant ;
but as his explanation has not come down to us, all attempts at
interpreting these enigmatical words have failed.

MISCELLANEOUS. 201

9. To die and suffer should be the goal of our desires.4
10. No one is tempted above what he is able to suffer.6
n. Nothing happens without the Will of God. " My
father, the chariot of Israel and the driver thereof." 6

THE LAST DAYS OF SAINT TERESA.

When Saint Teresa had finished her last and, perhaps,
her most difficult foundation, that of Burgos, she asked
our Lord whether it was safe for her to leave the place
yet. He answered : " What dost thou fear now that
the foundation is made ? It is safe for thee to go at
once," and He told her that she would soon have far
greater sufferings to bear than any she had gone through
there. She immediately made her preparations for
starting, taking with her the little novice, Teresita, — the
daughter of her brother Lorenzo, who was then sixteen
years old and had already been a novice for six years, —
and Sister Anne of St. Bartholomew, lay-sister, whom
she had chosen for her companion and nurse.1 The

* See Life, ch. xl. 27, Way of Perf., ch. xii. 2. Castle,
M. vii. ch. iv. 15. Also a letter to an unnamed Carmelite nun,
dated ca. 1578.

5 1 Cor. x. 13 : Fidelis autem Deus, qui non patietur vos tentari
supra id quod potestis.

8 4 Kings ii. 12 : Pater mi, currus Israel et auriga ejus, said
Eliseus to Elias.

1 Book of the Foundations, ch. xxix. 9 and note.

202 MINOR WORKS OF ST. TERESA.

parting with the nuns was more touching than usual,
for she made it a rule to suppress all emotion, but now
she allowed the prioress and sisters to kiss her hand and
spoke a tender word to each.

The Saint left Burgos about the end of July, 1582,
and wished to return at once to Avila for Teresita's pro-
fession, but the Provincial, Father Gratian, bade her
stay for a month at the convent of Palencia, founded
two years earlier. She was cordially received by the
young prioress, Isabel of Jesus, and the nuns, found the
discipline of the community all that she could desire,
and tells in her letters how her health was improved by
the cool cell they gave her, and the rest and peace. She
had suffered for months with a violent fever and an
open wound in her throat which almost prevented her
from swallowing ; but now that was better and she
gathered a little strength for the Via dolorosa which was
to end in the Fatherland. It was probably from Palencia
that she wrote to Mother Mary of St. Joseph, prioress of
Seville: "Now, my daughter, I can make the same
petition as St. Simeon, for ' I have seen what I desired '
in the Order of our Lady the Virgin, so I beg you and
the sisters not to pray that I may live longer, but that
I may go to my rest, for I am of no more use to you." *

When her stay was over she set out, by direction

* Account of the foundation of the convent of Seville, by
Mary of St. Joseph, in Fuente, Obras, vi. p. 48 (No. 53).

MISCELLANEOUS. 203

of the provincial, for Valladolid, notwithstanding the
sultry heat of August. " God willed that the whole
journey should be a succession of sufferings," says Anne
of St. Bartholomew. Her brother Lorenzo had left four
hundred ducats to St. Joseph's convent at Avila to
build a side chapel in which he was to be buried. After
his death the family tried to set aside the will on the
ground of its having been found already opened. The
prioress of Valladolid, Mary Baptist (de Ocampo), who
was the daughter of a cousin of the Saint and who had
herself largely contributed towards the foundation of
that convent, sided with her relations and treated St.
Teresa unkindly. The family lawyer called upon the
Saint during her stay at Valladolid and grossly insulted
her, telling her that she was not what she appeared to be,
but that many persons in the world would have behaved
far better. She meekly replied: "May God reward
you for the favour you are doing me."

Her visit ended on the fifteenth of September. Keenly
as she must have suffered, she showed nothing but affec-
tion and content as she blessed the community and bade
farewell. ' ' My daughters, ' ' she said, ' ' it consoles me greatly
on leaving this house to witness the perfection practised
in it, and the poverty and mutual charity in which you
live. If you persevere in this, God will grant you great
graces. Let each of you strive to lack nothing which
tends to the perfection of the religious life. Do not

204 MINOR WORKS OF ST. TERESA.

perform its duties out of routine, but with heroic fervour,
daily striving to attain to higher virtue. Desire to do
great things : this is very beneficial, even when we
cannot carry our wishes into action." 3

Fresh trials awaited Saint Teresa at Medina del
Campo, her next halt on the homeward journey. In the
refectory, on the evening of her arrival, she called the
attention of the prioress, Mother Alberta-Bautista, to
some slight matter which required correction. The
prioress, who was in poor health, resented the observa-
tion and showed marked coolness. The Mother, deeply
grieved, was too disturbed to be able to eat, and passed
a sleepless night. She set off, fasting, the next morning,
not, as she had hoped, to Avila, but to Alba de Tormes,
under the conduct of Father Antonio of Jesus, who had
been the first Carmelite friar to embrace the Reform.
She had found him waiting for her at Medina, at the
urgent request of the Duchess of Alba, who had sent her
carriage to take the Saint to her own residence at Alba,
to make the visit promised her a year before, and also
to bring a blessing by her presence on the duchess's
daughter-in-law, who was about to become a mother.
Teresita tells us that her aunt resigned herself in perfect
peace to this change in her plans. Considering the bar-
barous state of the inns at which she would have to stay,
it was unfortunate that her hostess forgot to send pro-
* Fuente, Obras, iii. 172.

MISCELLANEOUS. 205

visions with the carriage. " 111 as she was," says Anne
of St. Bartholomew, " with a mortal sickness which
ended her life a few days later, I could get her no food
all that day to sustain her strength. When night came,
we reached a miserable little village, and the Mother
became faint. She exclaimed : ' Daughter, let me have
something to eat, I am fainting ! ' but I had nothing but
some dried figs, and she had the fever. I gave someone
four reales to purchase some eggs, cost what they might,
but no money could buy them and the coins were brought
back to me. I looked at the Saint, who seemed half
dead, and finding that I could get nothing, I burst into
tears. Words could not express my grief ; I was heart-
broken, and could do nothing but weep at seeing her in
such distress, dying before my very eyes without my
being able to help her. But with the patience of an
angel she comforted me, saying: ' Don't cry, daughter ;
the figs are very good ; how many poor people are worse
off ! God wills that it should be so.' " 4

Next day the travellers met with no better fortune, as
nothing could be got in the village they reached except
some cabbage cooked with onions, of which the holy
Mother made her only meal. They arrived at Alba about
six o'clock in the evening of the twentieth of September.

4 The name of the village was Penaranda, and to this day the
Castilians reproach the inhabitants with having caused the
Saint's death.

206 MINOR WORKS OF ST. TERESA.

Hardly had they entered the town when a messenger
came to announce that the young duchess had just given
birth to a son. " Thank God ! the ' Saint ' won't be
wanted now ! " exclaimed Teresa.8 Notwithstanding
her promise of going straight to the castle, she was so
utterly exhausted that Father Antonio bade her enter
the convent at once.

Her daughters received her with the greatest love
and reverence. She gave them her blessing, presented her
hand to be kissed, and spoke a tender, affectionate word
to each. They persuaded her to retire to rest, for she
was in a burning fever and owned that she felt utterly
prostrate, as if all her bones were broken. As they
undressed her and laid her worn-out body on the hard
straw mattress, — for the rule was that no nun, however
ill, might lie on any other, — she exclaimed : ' ' God help
me, daughters, how tired I feel ! I have not gone to
bed so early for twenty years ! How I thank Him for
letting me be with you now that I am taken ill ! "

Next morning she rose at the usual hour, heard Mass
and received Holy Communion, and examined the whole
convent. She attended the community duties, gave
private interviews to the nuns, and continued to do so
for the next eight days. Her health was sometimes better,

* The baby, to whom the name Fernando, Duke of Huescar,
was given, died eighteen months later (Note by Father Antonio
of St. Joseph).

MISCELLANEOUS. 207

sometimes worse, but the doctors whom the prioress
called in declared that recovery was impossible. "It was
a hard sacrifice for me," relates the faithful lay-sister,
who had tended her through all her sufferings for years,
" all the harder because we were at Alba, and because
I knew I should have to return to Avila without her.
But, not to speak of our love for one another, I had
another great consolation : I constantly saw Jesus
Christ in her soul, united to it as though they were already
united in heaven. The sight filled me with the deep
reverence that we ought to feel in the presence of God.
Indeed, it was heaven to serve her, and the keenest pain
to witness her sufferings. The fourteen years I had
been with her might have been but a single day. The
Saint, on her part, seemed so well pleased with my
poor services that she would not be without me. Truly,
during the last five days before her death I was more
dead than alive."

Though the holy Mother did her best to conceal the
desperate state of her health, it soon became apparent
to all the nuns. On September 29, during Mass, she
became suddenly worse, and had to take to her bed,
from which she never rose again. She asked to be put
in a small cell in the infirmary upstairs, with a little
window overlooking the high altar from which she
could hear Mass. During the few days she remained
there she spoke but little, passing the time in silent

208 MINOR WORKS OF ST. TERESA.

prayer and adoration. Teresita relates how acutely she
suffered meanwhile both from exterior and interior trials,
for God permitted her to feel her malady and other
troubles most severely. She was then prioress of St.
Joseph's convent at Avila, and the dire state of poverty
in that house disturbed her greatly as she lay helpless.
She used to exclaim : "How shall we get the nuns bread
to eat ? " Four or five days before her death she said
to her infirmarian : " Mind, my daughter, as soon as you
see that I am a little better, you are to get a carriage,
put me in it, and take me back to Avila."

The nuns took it in turns to watch beside their Mother,
and spent the rest of the time in prayer and works of
penance, with outstretched hands imploring God not
to take her away from them. They moved about the
convent as under a heavy weight, vainly endeavouring
to drive away their mournful forebodings. During the
last year strange things had occurred which seemed to
foreshadow some far-reaching event. Mysterious lights
had appeared in choir during Matins and the time for
private prayer ; in the summer a very gentle, sweet sigh
had often been heard there : later on they recognised it
as being like that their Mother breathed shortly before she
gave forth her spirit. One night, not long before, Sister
Catherine-Baptist, while praying at the foot of a cross
in the court of the convent, had seen a star in the sky,
much brighter than the rest, which descended until it

MISCELLANEOUS. 200,

rested over the high altar.6 One sister perceived some^
thing bright, like crystal, pass before the window of St.
Teresa's cell, and another beheld two lights burning in it.
On the feast of St. Michael the Saint lay absorbed in
ecstasy and prayer the whole day and night, during which
our Lord revealed to her that the hour of her reward
was near. She had long foreknown the year, but not
the exact date. God already began to testify to her
sanctity b}' various miracles. Her body often gave
forth a fragrance perceived by all but herself. The
dowager Duchess of Alba, who, as a benefactress, had
the right to enter the enclosure, came to visit her and to
exercise her privilege of personally nursing the invalid.
The Duchess was announced just as the Saint had been
rubbed with an oil prescribed by the physician of so
disagreeable an odour that the whole room was poisoned
directly the bottle was opened. " Our holy Mother was
greatly disturbed at so inopportune a visit," relates Sister
Mary of St. Francis, " but I said to her : ' Never mind,
Mother, anyone would suppose that you had been sprinkled
with agua de los dngeles.' 7 'Thank God, daughter!'
she answered, ' wrap me up, wrap me up, so that the bad
smell may not annoy the Duchess. How I wish she had
not come just at this moment ! ' The visitor sat down
beside her, embracing her warmly. When our Mother

6 Fuente, Obras, vi. 302.

7 An old-fashioned perfume used in Spain.

210 MINOR WORKS OF ST. TERESA.

begged her to move away on account of the remedy, she
exclaimed : ' There is no scent except a most delicious
one. I thought agua de los dngeles had been sprinkled
about the room, which might have done you harm.'" 8
Shortly afterwards a nun suffering from a bad headache
knelt to pray beside the Saint, and taking the holy
Mother's hand, laid it on her forehead, whereupon the
pain immediately disappeared.

Saint Teresa lay silent and peaceful, thanking her
daughters for their care, and the doctors for their remedies,
however painful or nauseous, with the same sweet smile.
She slept but little on the night of October i, and sent for
Father Antonio at daybreak to hear her confession. After
giving her absolution, the poor old priest, who must have
begun to regret having made her take this fatal journey,
fell on his knees before her in the presence of all the nuns,
imploring her to beg our Lord not to take her so soon.
" Hush, Father," she replied, "why do you ask me such
a thing ? There is no more need of me in this world."

Henceforth, she began to prepare for death and to
speak of it to others. When left alone with her devoted
infirmarian, she said : " Daughter, the hour is come ! "
" The word pierced my heart like a dagger," writes
the poor sister. " From that moment I never left the
cell. I asked the nuns for whatever she wanted and
gave it to her ; it comforted her to have me with her."
8 Fuente, Obras, I.e., 231.

MISCELLANEOUS. 211

Although St. Teresa had always given spiritual advice
to her daughters, she did so with more love and earnest-
ness than ever now that she was leaving them.

During the afternoon she was seized with an agonising
pain in the chest ; the doctors, who were hurriedly called
in, ordered that she should be carried to a warmer cell.
She only smiled at their efforts, knowing their uselessness.
Cupping was prescribed, to her great joy, for it was
painful, and she, who had yearned for sufferings all her
life, died as she had lived, says Yepes.

At five o'clock on the eve of St. Francis of Assisi she
asked for the Holy Viaticum. The nuns dressed her in
her veil and white mantle, decorated the cell with lights,
and all knelt around her holding lighted tapers. There
was some delay in bringing the Blessed Sacrament, and
while they were waiting, the Saint, with clasped hands
and tearful eyes, said to them: "My daughters and
sehoras, forgive me for the bad example I have set you,
and do not imitate me who have been the greatest sinner
in the world and the most lax member of the Order in
keeping the Constitutions. I beg you, for the love of
God, to observe them perfectly and to obey your Superiors.
If you do this, as you are bound to do, no other miracles
will be required for your canonisation." The sisters
wept and prayed in silence until they heard the tinkling
of the bell which announced that the priest was bringing
the Blessed Sacrament. Although for the last two days

212 MINOR WORKS OF ST. TERESA.

the help of two nuns had been required to lift the holy
Mother in bed, she now rose quickly of her own accord
and knelt upon the mattress. So strong was the impulse
of her love, says Yepes, that, had she not been prevented,
she would have cast herself upon the ground to receive
her Master. Her face was majestic and beautiful, and
looked far younger than her real age. With clasped
hands and soul aflame with love, her face illumined with
joy, she began, like a swan of matchless whiteness, as
her life was ebbing away, a song far sweeter than any
she had sung before. " O my Bridegroom, my Master! "
she exclaimed, " at last the longed-for hour has come !
now it is time for us to see one another ! My Master, it
is time to set forth ! Blessed be this hour, and may Thy
will be done ! Now is the hour for me to leave this
desert that my soul may rejoice in Thee Whom it has so
ardently desired." • She would have continued her.
colloquy much longer, had not her superior bidden her
under obedience to be silent, lest she should harm
herself. After she had received the Viaticum, she, as a
true daughter of Spain, thanked God with the greatest
fervour for having made her a child of the Church and
permitted her to die within its fold, repeating again
and again : " After all, Lord, I am a child of the Church ! "
And this was one of her greatest consolations as she lay
on her deathbed.

• Fuente, Obras, I.e., 223.

MISCELLANEOUS. 213

Then she pleaded with deep contrition for forgiveness
of her sins, saying that she hoped to be saved by the
merits of the Blood of Christ, and begging the nuns to
intercede with God that it might be so, and that she
might be delivered from purgatory. 10 She frequently
repeated the words : Sacrificium Deo spiritus contribu-
latus, cor contritum et humiliatum, Deus, non despicies.
Ne projicias me a facie tua, et spiritum sanctum tuum ne
auferas a me. Cor mundum crea in me, Deus. But
more often than all the rest, and with deeper feeling,
she reiterated : Cor contritum et humiliatum, Deus, non
despicies. Her daughters asked her to say some parting
words, but she only charged them once more to keep their
Constitutions and obey their superiors.11

As night drew on she asked for Extreme Unction,
which was administered at half-past nine. She received
it with the greatest reverence and devotion, joining in
the responses and prayers, and thanking our Lord again
for having made her a child of the Church. When
Father Antonio inquired whether she wished her body
to be taken to Avila, she seemed annoyed at the question
and answered : ' ' What, my Father, is that for me to
decide ? Have I anything of my own ? Will they not

10 She had always been much distressed at being praised, and
used to. say : "I believe that when I die they will let me stay
in purgatory until the day of judgment, because they think I am
a saint, and will not pray for me."

11 Ribera, Life, bk. hi. ch. xv.

214 MINOR WORKS OF ST. TERESA.

give me a little earth here ? " One of the nuns said to
her: 'You are right, Mother, for our Lord had no
home of His own." — " You may well say that," replied
the Saint, " your words comfort me greatly." ls

She passed the night in acute pain, but uttered no
complaint, and from time to time was heard to murmur :
Cor contritum et humiliatum, Deus, non despicies, or softly
whisper the name of Jesus. These were her last words,
for when Sister Anne of St. Bartholomew changed her
linen at daybreak she could no longer speak, but only
thanked her by a smile. " Shortly afterwards," that
sister writes, " Father Antonio told me to go and take
some food. While I was away, the holy Mother kept
anxiously looking from side to side, and made a sign of
acquiescence when the Father asked if she wanted me.
They called me and I hastened to return. When she
saw me come back, she smiled sweetly, and with a loving
gesture grasped my hand and placed her head within my
arms, where I held it until she died. Meanwhile, I seemed
more like the dying person than she did, for the Bride-
groom so inflamed her love for Him that she only sighed
for the moment when the bonds of her body being loosed
she could enjoy Him for ever." 1S

At seven o'clock in the morning her agony began,
although she gave no signs of distress or pain. Turning

11 Deposition of Sister Catherine Baptist, Fuente, Obras, I.e., 302.
w Autobiography of Ven. Anne of S. Bartholomew, bk. ii. ch. %.

MISCELLANEOUS. 215

on to her left side, facing the nuns, she lay like the
dying Magdalene, gazing at the crucifix which she held,
and still clasped after death until it was taken from
her for her burial. Perhaps the exquisite poem, the
!' Address of a dying nun to her crucifix,"14 which she
had written some little time before, gives a clue to her
thoughts as she lay dying. She remained thus during
fourteen hours, moving neither hand nor foot, nor showing
any signs of suffering.

" I do not think I ever saw her look so lovely in my
life," testified Sister Mary of St. Francis ; 1B "her face was
very beautiful, glowing and shining like the sun, and the
many wrinkles time, old age and suffering had stamped
on it disappeared completely." As the hours went on,
it brightened with a growing splendour that at length
illuminated the whole cell, and was reflected in the face
of Anne of St. Bartholomew. She was absorbed in
prayer, in deepest peace and quiet, sometimes appearing
enraptured, sometimes surprised as if something wonderful
was shown her, and again she seemed to answer one who
spoke to her, but she was always calm and her face
shone like the moon in the fullness of its beauty. At
intervals a delicious perfume came from her. Thus she
remained, recollected in God, astonished at the new
mysteries she was discovering, and overjoyed at the

14 Poem ii.

^ Fuente, Obras, I.e., 22p.

2l6 MINOR WORKS OF ST. TERESA.

possession already beginning to be realised of Him for
Whom she had so fervently longed. Just before she
died, Sister Catherine of the Conception, who was seated
in the cloister leading to the infirmary, heard a loud noise
as of a crowd of people rejoicing and exclaiming, and
saw a large number of shining figures clothed in white
enter the room. The Ten Thousand Martyrs, to whom
the Saint had special devotion,16 were redeeming their
promise made to her years ago in a vision, of coming to
fetch her to heaven.17

At the same moment the face of the infirmarian shone
so brightly as she gazed at something she saw that the
startled nuns forgot to watch their Mother as they
looked at her. The lay-sister told afterwards how, while
she held the Saint in her arms, in anguish about her life,
a great glory and light descended over the dying found-
ress, and our Lord appeared standing at the foot of the
bed, surrounded by angels and the Blessed. It was
revealed to her that the soul of Teresa was now to be
fetched away unless she wished her to stay. Anne's
pain and sorrow were changed into deep resignation, so
that she begged pardon of God, saying : " Lord, if Thou
wouldst consent to leave her for my consolation I would

16 The Ten Thousand Martyrs, or the Ten Thousand Crucified,
not to be confounded with the Eleven Thousand Virgins. Their
feast was kept on June 22, and in 1580 the convent of the
Incarnation obtained leave to celebrate it with an octave.

17 Fuente, Obras, I.e., 308.

MISCELLANEOUS. 2IJ

not wish it, now that I have seen Thy glory ; therefore
I beseech Thee not to leave her for a moment longer,
deeply as I feel her loss ! " The light died out of Anne's
face ; the nuns heard three very gentle sighs escape
from their Mother's lips, so gentle that they could hardly
be detected, — so sweet that they seemed like the breath
of one lost in prayer, — and her soul had returned to its
Creator.

From the moment she died our Lord began to glorify
His bride by miraculous manifestations of her holiness.
One of the nuns saw her soul fly from her lips to heaven
in the form of a dove of dazzling whiteness ; another
beheld it rise in the shape of a crystal globe. Then, as the
Bridegroom bade her " arise, for the winter is past and
the flowers have appeared," an almond tree, long since
dead and partly buried beneath bricks and mortar, burst
into its lovely pink blossoms, the harbingers of spring.18

Thus died the great Saint of Spain, on October 4, the
feast of St. Francis of Assisi, 1582, aged sixty-seven years
and six months, having been professed nearly forty-six
years, the first twenty-six of which she had spent as a
nun of the convent of the Incarnation at Avila, and the
remaining twenty as the foundress of the Discalced
Carmelites.

The doctors attributed her death to hemorrhage of
the chest, brought on by the hardships of the journey,
18 Fuente, Obras, I.e., 308.

2l8 MINOR WORKS OF ST. TERESA.

but her contemporary historian, Yepes, says that it was
caused by a violent impulse of divine love. The Bull
of the canonisation declares this to have been the fact.
The Saint herself revealed the true cause to Catherine of
Jesus, prioress of Veas, who was so ill that the nuns
durst not inform her of St. Teresa's death ; but the
Saint appeared to her in a vision, saying she had gone to
enjoy the presence of God, having experienced so vehement
a longing for Him that her soul left the bod}7. A prior
of her Order was favoured with a similar revelation. She
herself, when speaking of these impetuosities, declares
that there is great danger of death in such a state.1*

The nuns, in the deepest sorrow, knelt beside their
Mother's couch all night, kissing her hands and even her
habit, and imprinting on their memory the features that
were so soon to be hidden from them. One sister was
cured of an infirmity by touching her, another recovered
her lost eyesight by placing the Saint's hand upon her
eyes. The face of the holy foundress grew in peace and
beauty, and the fragrance arising from her became so
overpowering that the sisters were obliged to open the
casement. Sister Catherine Baptist, who had lost her sense
of smell, grieved at not perceiving it, reverently kissed
the dead body, and it was instantly restored to her."
Before daybreak of the following day, — which was

19 Life, ch. xx. 15 ; Castle, M. vi. ch. xi. 4.

20 Fuente, Obras, I.e., 302,

MISCELLANEOUS. 2IO,

counted October 15, owing to the reform of the Calendar, —
the bells of Alba announced the death of Teresa of Jesus,
and all the citizens exclaimed : " The Saint has gone to
heaven."

At a later hour Father Antonio, with the Franciscan
fathers and the clergy of the town, entered the enclosure.
The sacred remains were laid upon a bier covered with gold
brocade, as the Saint had seen in a vision when she was
thought to be dead, more than forty years before.81 She
was carried to the convent door, where the nuns, holding
lighted candles, knelt and took farewell of their Mother.
Outside were assembled the Duchess of Alba with her
chaplain Don Sancho Davila, afterwards bishop of Jaen,
the Marquis of Cerralvo, Juana de Ahumada (one of St.
Teresa's sisters) with her husband and children, and
many of the nobility, besides a large crowd of citizens.
Those who were fortunate enough to get near the bier
perceived the mysterious fragrance which the dead body
continued to give forth. " God bless me," exclaimed the
simple convent gardener, " this Saint smells like quinces,
lemons and jasmine."

The burial was to take place beneath the grating separa-
ting the nuns' choir from the body of the chapel, but
as there is no direct communication between the interior
of the convent and the chapel it was necessary to take
tjie body out of the convent and carry it across the
s1 Life, ch. v. 18.

220 MINOR WORKS OF ST. TERESA.

square into the chapel. As in many conventual chapels
in Spain, there were two choirs in that of Alba, one
above the other, both facing what was then the high
altar, but is now, since the rebuilding of the church, a
side chapel. The visitor will easily discover the portion
which in St. Teresa's time was the entire church ; it is
now simply one of the bays, the present church standing
at right angles with the old one. The former choirs are
on the Gospel side of the new church, and the old high
altar is now a side chapel on the Epistle side. When the
original church was being erected, the foundress, Teresa de
Laiz,22 had caused a deep vault to be constructed beneath
the choir grating ; St. Teresa directed this to be reserved
for " the deposit," which led the nuns to think that she
referred to some great gift of the founders." The event
proved that she foreknew that she herself was to find
there her resting-place. After her death the body was
not opened nor embalmed, but was simply laid in a wooden
shell into which the nuns, fearing that Avila would claim
the relics of the holy Mother, caused lime to be thrown
and water to be poured over it, so that the body might
be quickly consumed.

The Requiem mass was celebrated with great solemnity,
the coffin closed and lowered into the grave, and so
enormous a quantity of earth, bricks and stones thrown

82 Book of tha Foundations, ch. xx. 2 sqq.
23 Ribera, Life, bk. iv. ch. v.

MISCELLANEOUS. 221

on it that - the lid was broken. Some masons spent
two entire days in cementing the vault. This done,
there seemed to be no ground for fear that the precious
' ' deposit ' ' could ever be removed.

Anne of St. Bartholomew, who dressed and made
ready the sacred body, relates how her faithful heart found
consolation in this great loss. " I was by nature very
affectionate, and loved her more than I can say. I was
also fond of other nuns whom I knew to be advanced
in perfection, and to whom the Saint was attached.
Sometimes she warned me that such devotedness was not
good for my soul and that I ought to free myself from
it, yet I had not succeeded in doing so before the hour
when God took her from me. Then she obtained this
grace for me, and I have been detached ever since.
Indeed I seem to possess no liberty in the choice of those
for whom I care. Sometimes- it seems to me that I
am all alone in the world, and that, if I love any, I love
them in God and for God alone. I felt as calm while
attending to her holy body as if her death had been
nothing to me. I should have wished to remain at Alba,
but neither the prioress nor the nuns of Avila, to whose
community I belonged, would hear of it. When they
summoned me there I felt rather disturbed, but the
Saint appeared to me, saying : ' Obey, my daughter,
and leave this place.' " 24

24 Autobiography, I.e.

222 MINOR WORKS OF ST. TERESA.

Teresita, too, returned to Avila, where she made her
profession on November 5, 1582. Many other con-
vents wished to have her as the representative of her
holy aunt, but the Saint appeared to Anne of St. Bartho-
lomew and said Teresita was to remain in the convent
of St. Joseph — where, in fact, she spent the remainder of
her life, dying in the odour of sanctity on September 10,
1610. She had led a most holy life and suffered greatly
from interior trials, in which she never failed to be con-
soled by Saint Teresa. Anne of St. Bartholomew says
she saw in spirit the soul of Teresita entering paradise,
led by her aunt.

Ribera thus describes Saint Teresa's appearance :
" The holy Mother was tall ; beautiful when young, she
was still handsome in old age. She had a fine figure
and a very white skin ; her face was round and full,
well shaped and proportioned, pink and white in colour.
It became flushed while she was at prayer, which rendered
her extremely beautiful ; at other times it was very
calm and serene. Her hair was black and curly, her
forehead smooth and broad ; her auburn eyebrows were
wide and very slightly arched. Her eyes, black, lively
and charming under their heavy lids, were not very large,
but exceedingly well set ; full of gaiety when she laughed,
and very grave when she wished to look serious. Her
nose was small with very little bridge, the point rounded
and inclined to be aquiline, the nostrils were small and

MISCELLANEOUS. 223

distended. Her mouth was neither large nor small, the
upper lip thin and straight, the under one full and rather
drooping, very pretty and rosy. She had a fine set of
teeth, a well-made chin, ears of a moderate size, a full
throat, rather short than long, and small, delicately shaped
hands. Three little moles on the left side of her face
greatly enhanced her beauty ; one was just below the
bridge of her nose, another between the nose and the
mouth, the third a little beneath it. On the whole she
was very handsome and walked most gracefully ; she
looked so sweet and amiable that everyone who saw her
loved her." 26

To this sketch Yepes adds : "At times rays of light
and splendour seemed to come from her eyes and fore-
head, filling those who watched her with awe. . . .
When receiving Holy Communion, and even before she
had swallowed the sacred Host, her face became extra-
ordinarily beautiful and transparent. She looked so
majestic and grave that I felt the deepest reverence for
her ; it was easy to see Who was her Guest, and how she
had received Him." 26

Father Jerome Gratian tells the tale in his Peregrina-
tion 27 of the only portrait painted of the Saint from life.
" In the convent of Seville I twice mortified the Mother

26 Ribera, Life, bk. iv. ch. i.

26 Yepes, Life, bk. ii. ch. xxxviii., and memorandum to Luis de
Leon (Fuente, Obras, I.e., 143, No. 67).

27 Peregrination de Anastasio, dial. xiii.

224 MINOR WORKS OF ST. TERESA.

Teresa in a way she felt acutely. She had asked me to
do so, and I wondered how to impose any real mortifi-
cation on her, for the ordinary kind, such as going to
the refectory carrying a cross on her shoulders, pleased
and delighted her. ... It happened at the time that
Fray Juan de la Miseria, a lay-brother,28 was painting
the cloister ; I ordered him to take her portrait and bade
her sit to him. She felt this keenly, for she was extremely
humble and did not want people to remember her or see
her likeness. As for her discomfort, and the want of
consideration and courtesy with which she met from
Brother Juan, who very often would not let her turn or
move her head for a long while at a stretch, she was
much more indifferent on that score. The picture was
a bad one when it was done, for the friar was not a first-
class artist. When Mother Teresa saw it, she said to
him, in her graceful way : ' God forgive you, Brother
John ! after all the trouble you have given me, you have
made me blear-eyed and ugly.' ' Father Gratian adds
that this was the only means of getting a portrait of the
Saint, for neither she nor he himself would have con-
sented to its being painted in any other manner. The
picture remains at Seville, but has been retouched ; the
arms, omitted by the painter, have been supplied, and a
scroll has been added, but the face has been left unaltered.
Although the artist was not very skilled, he succeeded
88 Book of the Foundations, ch. xvii. 5, note.

MISCELLANEOUS. 225

fairly well, for Ribera declares the portrait to be true.
According to Hye-Hoys, the original painting, for-
merly at Pastrana, is now at the town hall of Avila ;
others believe the one preserved at Valladolid to be the
original, and the portrait at Seville a copy. The general
opinion is that the one of Seville is the original.

SATNT TERESA'S MANIFESTATIONS AFTER
DEATH.

Saint Teresa appeared to many people after her death,
and a record has been kept of her sayings on such occa-
sions. At the moment of her decease several nuns were
favoured with extraordinary experiences which they
took as an intimation of an event which, however sad
for themselves, could not but fill them with joy for the
sake of the holy Mother. Besides some instances already
quoted in the account of the death scene, nuns in distant
parts of Spain were made acquainted with the death and
the glory of St. Teresa. Sister Frances of Jesus, at
Valladolid, saw a halo of light in the sky, by which she
understood that some very holy soul had just entered
paradise. Sister Casilda of St. Angelo, of the same con-
vent, beheld St. Teresa seated beside St. Francis of Assisi
and crowned with equal glory. Mother Anne of Jesus,
lying dangerously ill at Granada, saw beside her bed a
nun surrounded with a glory so dazzling that her features
15

226 MINOR WORKS OF ST. TERESA.

were indistinguishable. The invalid, while gazing at
her, conceived a great esteem for her vocation and
realised the importance of every detail of the rule, and
how it would be worth while to risk even one's life for
the least ceremony of the Church, considering the glory
reserved for those who faithfully observe these points.
Thinking the apparition to be a warning of her own death,
she summoned some of the nuns, to whom she explained
what had happened to her ; she requested that the
prior of the house of friars should write to a certain
convent to suppress some practices of devotion which
she understood now to be unsuited to the Order. But
instead of dying she recovered her health, much to the
physician's surprise. When, a few days later, she
learned the news of St. Teresa's death she understood
the meaning of the vision. Great as her grief was, she
was comforted by these words spoken to her by the
holy Mother: " As the Church did not cease to exist
because on one and the same day St. Peter and St. Paul
were taken away, neither will our Order fail now. On
the contrary it will flourish all the more, for now that
I am in heaven I am better able to assist it."

Saint Teresa appeared frequently to Father Jerome

Gratian, warning him of impending danger, instructing

him in his perplexities and cheering him in his great

trials. Among others he relates the following instance :

" While I was saying Matins late one night, tired out

MISCELLANEOUS. 227

with having preached twice that day at the cathedral
of Seville, on raising my eyes I saw a bright light, whiter,
more transparent and more piercing than that of the
sun itself. Indeed there was this difference, that while
the light of the sun only lights up the surface of material
objects, this seemed to penetrate the very depths of
my heart. Yet it neither glared, nor scorched, nor
dazzled me, but entered sweetly and deliciously, illu-
minating and comforting me. I recognised the face of
St. Teresa by it, resplendent and beautiful, and looking
younger than when she died, as if she were only about
forty years old. I heard interiorly these words : ' We
in heaven and you on earth ought to be one in faith, and
purity, and love; we in enjoying, and you in suffering, —
and the same praise we render to the Divine Essence
should be paid by you to the most Holy Sacrament.
Tell this to all my daughters.' " 1

Besides other messages delivered to him by St. Teresa,
he quotes this :

" Once while saying Mass it seemed to me that Christ,
our Lady, and the Mother Teresa were present in my
heart and that I heard in my soul the following words:
first, that I should be as attentive as possible at Mass.
Secondly, that I should seek the honour and glory of
God in all my actions. Thirdly, that as long as I lived
I should watch carefully over the interests of the Order.
1 Peregrination de Anastasio, dial. xv.

228 MINOR WORKS~~OF ST. TERESA.

Fourthly, that extraordinary spiritual manifestations,
such as visions, raptures and the like, do not always
proceed wholly either from God or from Satan, whether
those who experience them be saints or sinners, and
that great harm arises from following any general rule
in these matters. On another occasion, while I was
holding a chapter in a convent of nuns, the holy Mother
seemed to stand by my side in the manner already
explained, invisible to the eyes, though one of the sisters
said afterwards she had seen her bodily present. A nun
acknowledged having committed a fault which I con-
sidered very trivial, but St. Teresa said to me : ' Some
faults seem very slight in this world, but are found in
the next to be serious, inasmuch as they hinder the
growth of charity, and we shall be severely judged for
having held them lightly.' Another sister owned that
she had acted without consideration and had not borne
very patiently with the sick when they were troublesome.
Mother Teresa seemed to me to insist that the nuns should
ever act with due deliberation, and that it would be an
imperfection to blame the sick for complaining and
fretting, for they should always be tended and borne
with affectionately in religious communities." 8

The following document was given to Father Gratian
by Mother Catherine of Jesus, foundress and prioress
of the convent of Veas :

* Peregrinacidn de Anastasio, dial. xv.

MISCELLANEOUS. 229

" To the Father Provincial.

" This day, being Low-Sunday, I was bidden by our
holy Mother in a vision to tell you several things. It is
now a month since she first made them known to me,
but as they relate personally to your Reverence, I did
not write them down, but waited for an opportunity
of seeing you. I cannot recollect all the details, but
shall only say what I remember lest I should forget
everything.

' ' While I was hearing Mass and praying for your Rever-
ence and the new foundations, I thought the holy Mother
bade me charge you not to part with the relic of her
finger nor give it to anybody while you live, for by its
means you will be helped in your undertakings and your
private affairs. She wishes you to keep it, for it will
impart strength to you. This was so clearly delivered
to me that I longed to possess some relic of our Mother
myself.

"Your Reverence feels troubled at thinking that you
are remiss in punishing those who do not perform their
duties, as you are of a very gentle disposition and wanting
in the firmness needed in a superior. The holy Mother
told me to say that you were not to be distressed about
it nor to alter the way in which you act, let people say
what they will, but to keep the fear of God before you
as you have always done, and to aim at forwarding His

230 MINOR WORKS OF ST. TERESA.

greater honour and glory. Thus you will render great
service to our Lord, and will succeed in your affairs.
Then let others say whatever they choose. As regards
punishments, lean to charity and forgiveness as does
God Himself, and let there be less publicity and more
secrecy as regards other people's affairs.

" Let preachers insist upon confessions being well made,
which is of great importance, for the devil is always
striving to mingle poison with our medicine.

" It is very wrong for confessors to relate anything that
passes in the confessional, for nothing either good or
bad connected with it should be discussed.

" Let the bad custom of speaking ill of Beatas 3 be
stopped, for many of them are very pleasing to God.

" Let no one censure the way in which others act ;
each may be right in his own way, and great harm is
done by such criticism.

" Let no superior give easy credit to all that is written
or told him of the misdemeanours of his subjects, but
let him withhold his judgment until he is well-informed
about the matter.

" Do not allow temporal prosperity to be sought for
in any convent in the same way as in the world ; let
the religious trust in God and live in recollection. Other-

8 Beatos and Beatas were people who, while living in the world,
kept a strict rule of life ; they generally wore some distinctive
dress.

MISCELLANEOUS. 231

wise it often happens that, under the pretext of main-
taining the convent or benefiting souls, there is an
excessive intercourse with seculars, which does great
harm to the spiritual life.

' ' Let the superior pray before deciding any grave
matter, which generally effects excellent results, and let
him teach his subjects to do the same.

" As far as possible, let the superior himself settle
affairs regarding foundations. There are many good
reasons for this, — among others that of preventing his
subjects from claiming a right over foundations made by
themselves, which would lead to disputes and divisions,
also cause the loss of much time, and foster party-
spirit.

"In a newly founded convent of nuns the prioress
should be one experienced in government, even if she
has to be taken from another house, for an inexperienced
superior would do less harm in an old-established
community than in a new one.

" Let the prioress set over a convent be the most
obedient of all to the Provincial, as this will teach the
community to obey.

" Let her teach her subjects to be detached from
everything, both exterior and interior, as she herself
should be, since they are all the brides of so great a King
as Christ. Let not the superior allow convents to be
founded without some means of subsistence, for the nuns

232 MINOR WORKS OF ST. TERESA.

cannot begin by requiring help from seculars without
forfeiting their respect for the religious life.

" Let the Provincial visit the convents personally ; if,
however, he has to send a substitute, let it be some one
with great respect for him, and who is humble, experienced
and spiritual ; otherwise the deputy will endeavour to
introduce new modes of government, which is a source
of great damage to religion. Let him, wherever he may
be sent, speak in praise of penance, and blame excess
in eating, for, as long as the health is not injured, penance,
austerities and self-contempt are of great benefit to the soul .

"It is not good to change the superiors frequently in
convents of friars, or it will sometimes be necessary to
elect those who are inexperienced. However, as a rule,
it is well for those who have been priors to return to
the ranks in order to learn to obey and to humble them-
selves. They will thus do great good to the brethren
by their example, and be able greatly to assist the new
priors with advice, besides fulfilling their duties all the
better when they are re-elected.

" Let the custom be maintained of having spiritual
exercises and special days for recollection for the advance-
ment of souls. Superiors will be called to render a
very strict account on the day of judgment ; many will
have a severe purgatory, and some will even suffer in
hell on account of the sins of others, although not con-
demned for their own,

MISCELLANEOUS. 233

"Do not make much account of visions and revelations,
for though some are true, many are false and deceitful,
and it is very laborious and dangerous to separate the
uncertain truths from manifest falsehood. Besides this,
souls who follow private revelations are liable to deviate
from faith, which is the certain and safe virtue. There-
fore Saint Teresa said she would not like her daughters
to read her books very much, particularly her Life,
lest they should think her perfection consisted in visions
and revelations, and should desire and try to obtain
them, thinking that they were imitating her. She drew
many conclusions from this, saying that she enjoyed the
happiness of heaven not for her revelations, but for her
virtues. She said that your Reverence was to uproot
such an idea in nuns who have a tendency in this direc-
tion. Although some may receive revelations which are
indubitably true, such matters should be made little of,
and the nuns should be taught to pay no attention to
them, as they are of slight value and often do more harm
than good. Our holy Mother explained this so clearly
that I no longer desired to read her Life. She further
remarked that imaginary visions, when combined with
intellectual ones, may deceive in a still more subtle
manner. For what is seen with the eyes of the soul makes
a deeper impression than what is seen with the eyes of
the body. And although our Lord sometimes favours
a soul in this way, greatly to its benefit, the thing itself

234 MINOR WORKS OF ST. TERESA.

is extremely dangerous on account of the incessant
warfare the devil wages against spiritual persons by
this means, especially if any one has a propensity for
such things. Safety lies in trusting rather to the opinion
of one's superior than to one's own. The highest spirit-
uality is to be detached from all that is proper to the
senses. Many persons are very partial to revelations
which are supposed to sanctify the soul receiving them.
This is a contradiction of the order established by God
for our sanctification, which is to be gained by the practice
of virtue and obedience to His holy law. Women are
credulous and therefore prone to error, and when guided
by men of little learning and discretion, great harm may
ensue.

" Perfect impartiality should be observed in convents of
nuns regarding the confessor, as excessive familiarity
between him and the prioress sometimes does harm to
the whole community.

" Let the superior of the Discalced Carmelites watch
carefully over the purity of the religious spirit, for
God seeks to do much good by our Order, and carries
out His designs by means of pure souls.

" One day, when a sub- prioress, fearing the Order
might lose its first fervour, was praying for the superior,
the Mother Teresa appeared to her and bade her not be
afraid, for God Himself would watch over it as it had
cost her*(St. Teresa's) life-blood. But let the Provincial

MISCELLANEOUS. 235

be advised to insist upon the observance of the Rule and
Constitutions to the utmost of his power.

" On another occasion, when the same nun asked our
Lord to give her Mother Teresa's virtues, the Saint
appeared to her saying God would give them to her who
disposed herself for them, and that the Provincial was
to assign the different virtues to various sisters so that
all might acquire some.

"-At another time a nun who had been a favourite
of the Saint owing to her saintly life from childhood, and
her practice of heroic virtue, begged our Lord for a share
in His Passion. She saw Him in spirit place a crown
of thorns on her head, which caused an excessive pain
to the end of her life so that it was surprising how she
was able to fulfil her duties without hindrance. Not
content with this, she was favoured with a keen pain in
her hands and feet and side. This nun was Mary of
Jesus (de Rivas), some years prioress of Toledo. St.
Teresa often appeared to her, giving her the following
counsels among others :

" The poverty in which the Order was founded was to
be maintained, for God would bestow the ' double spirit,'
as upon the prophet Eliseus, upon those convents that
were poor, and, as long as they trusted in Christ the Bride-
groom, they would never come to want. The nuns were
always to be cheerful, for perfection and joy went hand
in hand, and the one would last as long as the other.

236 MINOR WORKS OF ST. TERESA.

" The Provincial should not fail to found as many
convents as possible, for they were pleasing to God ;
let him take his own share in the foundations. Professed
nuns should not be moved from their own house to a
convent where the community is too small, but let fresh
subjects be received into such a house, or let novices or
postulants be transferred from a large convent to a
small one. But to send those who were discontented in
one place to another would open the door to restlessness
and a want of religious spirit.

" Let the Provincial make sure that all convents com-
mand a pleasant view of the surrounding country, and let
no austerities be introduced beyond what are prescribed
in the Rule and Constitutions ; for if there is no recrea-
tion inside the convent the sisters will seek it from
people outside, and although it might not be so now, yet
in the future it might lead to relaxation.

" On another occasion she saw our Lord in great glory
and beauty ; He gave her to understand that the time
would come when St. Teresa's sanctity would become
known ; she was to thank the Provincial for having
treated her body with such respect, and tell him that he
would be rewarded for it. The holy Mother also announced
that there were to be many martyrs in the Order.

"To another nun who was lamenting over her death,
St. Teresa appeared, promising that she would help the
Order more now that she was in heaven than she had

MISCELLANEOUS, 237

done on earth ; the Provincial was to watch most carefully
over it, keeping ever in spirit close to the Blessed Virgin
and the glorious Saint Joseph, who would enlighten him.
" One day when the same nun was grieving at having
no one to whom she could open her soul as she had done
to the Saint, the holy Mother appeared to her and bade
her communicate with the prior and treat him with the
same candour and confidence as she would have used with
herself. She also insisted on the cultivation of concord
among the nuns, and on their being open and frank
with the prioress. On another occasion, seeing St.
Teresa near a hermitage in the convent grounds, this nun
was bidden to encourage the Provincial with reference
to a vow of greater perfection he felt prompted to take,
and to advise him to act in conformity with the Saint."4

" On the feast of the Epiphany our holy Mother told
me to say to the Father Provincial : ' The religious com-
plain that your Reverence does not do penance, and that
you wear linen for which you have no good reason. Many
of your subjects, being averse to self-indulgence, do not
consider your needs and labours, and what you suffer
in travelling about, when on some occasions while you
are away from home you eat meat or take some slight
dispensation on account of your infirmities. These

4 All these notices are from the Peregrination, dial, xvi., sup-
plemented by Fuente, Obras, Hi. 206 sqq.

238 MINOR WORKS OF ST. TERESA.

religious are plotting against you ; their aim is to step
into your place. Therefore let them see you do penance
and do not keep it too secret, for the sake of setting
a good example. You must root up with severity, if
mildness does not suffice, relaxation of any point of the
Rule or Constitutions, for such things usually begin
with little and end with much.'

" On the feast of the Kings (Epiphany) when I asked
our Mother, as I saw her in a vision, what book we were
to read, she took up a manual of Christian doctrine and
said : ' I wish my nuns to read this, night and day,
for it is the law of God.' She then began reading the
article on the Last Judgment in a voice that terrified
and made me shudder, so that it sounded in my ears
for days afterwards. She drew much teaching of the
most sublime doctrine from this subject, and described
to what perfection it leads the soul. Since then I do
not care to teach high doctrine to the souls in my charge,
but I prefer instructing them in Christian doctrine and
impressing it upon them. I love to study its teaching on
my own account, as there seems much to be learnt in
it, and I cannot say what a treasure I find it. Strive
to make the religious love humility, mortification and
manual labour. Our Lord will give them the rest at the
proper time.

"One day when Mother Catherine of Jesus, already
mentioned, lay ill, Saint Teresa appeared to her, but,

MISCELLANEOUS. 239

thinking it might be an illusion, the nun took little
notice of the vision. The Saint said : ' I am glad you
do not give credence to it too easily, for I wish my
daughters to make more account of virtues than of
supernatural manifestations ; however, this vision is a
true one.' With these words the Saint placed her hand
on the seat of the disease and the nun was instantly cured
from what had been thought to be a fatal affliction.5

" Another nun was feeling very sorrowful because she
could not give herself so entirely to our Lord as she
desired. One day she saw a bright light, and the holy
Mother standing beneath an arch of flowers, holding
in her hand a book written with beautiful golden letters.
She said : ■ Read, daughter ! ' The nun was unable
to lift her eyes owing to the glare of the light, but the
Saint smilingly touched her eyes and she could distinctly
see the words : ' My Spouse holds your will that He may
use it in conformity with His own, by continually con-
tradicting it.' ' Mother,' answered the nun, 'how
can I expect to have the strength for so great a thing
when I am so weak in little things ? ' ' Strength will
be given you,' was the answer, ' when you least expect
it ; by patiently overcoming ourselves in small matters
we gain the power of overcoming in great ones.' 6 The
sister replied : ' My Mother, am I pleasing to God ? am

5 Ribera, Life, bk. v. ch. iv.

6 Ibidem.

240 MINOR WORKS OF ST. TERESA.

I in the right road ? ' The Saint responded : ' Not by
the road by which you seek to go. Avoid singularity
and allow yourself to be guided by him who directs you,
and all will be well.'

" Another nun saw the holy Mother in glory, wearing
a girdle of precious stones including many rubies. St.
Teresa explained that it was her reward for her constant
zeal for souls.7

" Appearing one day to Sister Antonia of the Holy
Ghost (de Henao), the Saint told her that she enjoyed
a great degree of glory and many privileges because of
her ardent zeal for the honour of God and her deep
sorrow for the eternal loss of heretics and infidels, which
had led her to found convents to intercede for their
conversion. For this reason God had bestowed upon her
the privilege of being their advocate in heaven."

Additional Maxims.9

i. Love more and act more uprightly, for " narrow

is the way."
2. The doctrine we should study most is the point of

the Rule bidding us meditate day and night on the

law of the Lord.1

7 Ribera, Life, bk. v. ch. iv.

8 Extracts from Fucnte, I.e., 212, sqq.
• Rule, 5.

MISCELLANEOUS. 241

3. Purify your souls, for God loves to dwell in pure souls.

4. Strive to practise and acquire the virtues I loved
best in my lifetime — namely, the practice of the presence
of God, an intention of performing all my actions in
union with Christ, a perseverance in prayer which
produces humility and obedience, self-abasement accom-
panied with shame at having offended God, purity of
conscience with a determination never to consent to any
sin, however small, zeal for souls and a desire to draw
as many as possible to God, a devotion to the most
Holy Sacrament of the altar, preparation for receiving
Holy Communion with the greatest possible perfection,
special devotion to the Holy Ghost and the Blessed
Virgin, patience and endurance in suffering and crosses,
candour and uprightness of soul combined with pru-
dence and calmness, a truthfulness which neither utters
nor consents to any falsehood, genuine love for God
and our neighbour, which is the summit of all perfection.

5. Strive to be as attentive as possible during Mass
and the Divine Office.

6. A feeling of love for God, sweetness, or tenderness

of soul which produces any rising of sensuality, springs

from Satan, not from God, for the Divine Spirit is chaste.

It is not well for men and women to be very intimate,

since all are not like the Blessed Virgin and Saint Joseph,

whose intimacy increased their purity because they kept

with Christ.
16

242 MINOR WORKS OF ST. TERESA.

7. It is important for perfection that the constitu-
tion should be kept which bids the nuns give a monthly
account of their conscience to the prioress, hiding nothing
from her. If this custom should be discontinued the
true spirit for which we strive would gradually be lost.10
8. For the impulses I felt during life in my desire
for death, you should strive to substitute impulses to
perform the Will of God, to omit no tittle of your
Rule and Constitutions, and to endeavour to obtain the
virtues most pleasing to Him, which are Purity, Humility,
Obedience and Love.

CANONISATION OF SAINT TERESA.

As time went on, the nuns of Alba de Tormes reproached
themselves for not having treated their holy Mother's
body with greater respect. They felt instinctively that,
notwithstanding all that had been done to hasten
destruction, it remained incorrupt. Besides the many

10 St. Teresa very frequently insists in her writings on this
practice, expecting the nuns to make known to the prioress their
consolations and fervent desires as well as their trials and tempta-
tions, and to make her acquainted with their manner of prayer,
the difficulties they experienced, the light they obtained and the
progress they made. No one was better able than she to help
them in all these matters. But as not every prioress nor even
every priest has a talent for such intimate spiritual intercourse.
Pope Leo XIII. has forbidden the practice unless it be entirely
voluntary on the part of the subject.

MISCELLANEOUS. 243

great miracles which seemed to prove her sanctity, there
were not a few occurrences which must have almost led
them to think that their Mother was still bodily present
in the convent. Mysterious knocks were heard within
the tomb ; lights were often seen near it, particularly
when any religious was dying ; and a delicious fragrance
came from it. Sometimes, when any sister failed in
some point of the rule, for instance, talking in silence time,
three knocks at the door would warn her of Teresa's dis-
pleasure.

When, therefore, in 1584, the Provincial, Father Jerome
Gratian, came to Alba for an official visitation, they
begged him to open the grave. After several days' hard
work the masonry was at last removed and the coffin
discovered ; the lid was broken, the wood rotten, the
Saint's habit decayed with damp and mildew and the
effect of the lime, but the body itself was perfectly intact,
and, more than that, it was as supple, fresh-coloured,
sound and fragrant as it had been at the time of her
death. A kind of oil flowed from her limbs, soaking the
clothes and the very earth. Even the leather belt exuded
it, and once, on the day of Father Gratian' s expulsion
from the Order, was noticed to be sprinkled with drops
like blood. At the sight of the incorrupt body the nuns
fell on their knees and thanked God for His wonders.
The body was washed, redressed, and laid in a fresh shell,
and once more deposited in the same tomb, which was

244 MINOR WORKS OF ST. TERESA.

closed with more reverence than on the former occasion.
All this had to be done with great secrecy, for although
the foundress of the convent, Teresa de Laiz, was now
dead, the Duchess of Alba looked upon the relics as her
greatest treasure.

Before replacing the body, Father Gratian detached
the little finger of the right hand, which he always kept
in his possession to the end of his life ; even on his death-
bed he held it in his hand, softly singing some of the
Saint's verses. He also severed the left hand, wrapped
it in silk, putting it, with the key of the sepulchre, in a
casket which he took to Avila without telling the nuns
what it contained. But they found it out, for the Saint
appeared one evening to Mother Anne of St. Peter in
great glory, and pointing to the casket said: "What
that case contains is very dear to me, for it is my own
hand." Henceforth, when the prioress asked her blessing,
she saw the Saint's hand before her, upraised in bene-
diction. Later on Father Gratian, under pretence of
taking the key, secretly removed the hand and gave it
to the nuns of Lisbon. He detached a finger for Father
Nicholas Doria, which he showed to the nuns at Malagon,
who were amazed at its sweet perfume. A lay-sister
whom St. Teresa had often been obliged to correct made
light of the phenomenon, but was punished by such
an increase of the fragrance that she fell to the ground
fainting and overpowered.

MISCELLANEOUS. 245

As had been foreseen, the nuns of Avila asserted their
claim to the remains of St. Teresa as being prioress of
their convent at the time of her death, and Don Alvaro
de Mendoza, formerly bishop of Avila, appealed to the
chapter, held at Pastrana in October 1585, for the ful-
filment of a promise made him by Father Gratian during
St. Teresa's lifetime, that her body should be buried
at Avila, where he had built a tomb for himself. He had
a right to choose a burial-place near hers, as without his
co-operation this foundation could never have taken place,
and there would have been no Reform of the Carmelite
order. The fathers, too, were in favour of a translation,
and the permission was willingly granted.

The nuns at Alba had a supernatural warning of the
impending translation. As they were at recreation in
the room where the Saint died, they heard three knocks,
thrice repeated at regular intervals. Fearing that some-
one was in the church, they went to look, but found no
one. They learned afterwards that the time corresponded
with the moment when the decree for the removal of
the body was signed by the chapter at Pastrana.

In due time two religious, deputed by the superiors,
arrived at Alba, and communicated the decision of the
chapter to the prioress and some of the senior nuns, the
rest of the community, engaged in choir, being left in
ignorance. The grave was opened in great haste; the
sacred remains were found in the same condition as before,

246 MINOR WORKS OF ST. TERESA.

the clothes saturated with fragrant oil, and a handkerchief,
which had been placed on the mouth, full of fresh blood
that stained whatever it touched. By direction of the
chapter the left arm was severed, as it was to be kept at
Alba ; when the father who presided over the disinter-
ment began this operation — he owned afterwards it
was the hardest task that had been imposed on him all
his life — the arm parted from the shoulder without any
effort on his part, — another wonderful circumstance which
could only be explained on supernatural grounds. The
bone was as white, the flesh as soft, as though the Saint
had just died. The fathers hastily wrapped up their
precious burden and departed with all speed.

Meanwhile the nuns were in choir reciting Matins;
to their surprise the well-known fragrance became
stronger and stronger, and at last so powerful that they
left the Divine Office unfinished and hurried to the holy
Mother's tomb. They found it open, the arm covered
with blood, carefully deposited on a sheet, but the rest of
the body was gone, the church door closed and the friars
were already far off. There remained no course for the
nuns but to submit to their loss, especially as they were
bound by their superiors to silence under severe penalties.
But not long after one of the lay-sisters found means of
communicating the fact to the Duchess. She obtained
leave to make a pie for that lady, in which she secreted
a statement of the events. The Duchess, forgetful of

MISCELLANEOUS. 247

all etiquette, rushed into the street crying : " They have
taken Santa Teresa away, they have robbed me of the
Saint ! " The duke, her husband, was away, but his
uncle, Don Fernando de Toledo, who was in charge of
the estate,' dispatched a messenger to Rome praying
for the restitution of the body.

No less great than the grief of the nuns of Alba was the
joy of those of Avila at the arrival of the sacred remains.
" The number of lighted candles made the place look
like heaven," writes Anne of St. Bartholomew; "the
Saint caressed her daughters in a thousand ways in what-
ever part of the house they might be, appearing to them
and consoling them." The former infirmarian cleansed
and redressed the body, which was enclosed in a case
covered with black velvet, embroidered with the words :
" La Madre Teresa de Jesus," and placed in the chapter
room. Saint Teresa continually showed her gratitude
to Anne, who adds : "I was worn out with work ; all
the nuns were ill, and there was only one sister beside
myself who was capable of doing anything I went to
the Saint's tomb and said to her : ' Mother, help me i
I am so exhausted that I cannot stand ; give me strength,
I only want to be able to help my sisters ! ' I felt in my
heart that she was aiding me, and that she said to me :
' Go, daughter, I will do what you ask.' I went to the
kitchen, and had hardly begun to lift the saucepans
when I noticed the fragrance of the Saint just as though

248 MINOR WORKS OF ST. TERESA.

she had been there. A perfume came from the cinders
like that of her sacred relics, and gave me such strength
that all my weariness disappeared, and I felt the weight
of my body no more than if it had been all spirit. I never
was in the least tired again, and this supernatural force
remained with me until all the nuns were well again."
Although the community were bound to strict silence
regarding the translation, the fact became known even
at Avila. Yepes says that it reached his ears privately.
Provided with a licence from Father Nicholas Doria,
who was then Provincial, he set forth for Avila with the
bishop of Cordova and the licentiate Don Francisco de
Contreras, to view the sacred body and report its con-
dition to King Philip II. With the bishop of Avila
and some doctors and citizens, they arrived at the convent
on New Year's Day, 1586 ; the sacred remains were
brought to the enclosure door, and, kneeling with heads
uncovered, the deputation examined the body ; it was
still in perfect preservation, the flesh supple and the
sinews so well knit that the body stood upright with
but little support, though it weighed no more than a
child of two years old, which the doctors declared to be
incomprehensible. On receiving the report the king
was so impressed that he forthwith granted leave for the
foundation of a convent of nuns at Madrid, thus fulfilling
a petition made by the Saint years ago. It was useless
for the bishop of Avila to enjoin secrecy under pain of

MISCELLANEOUS. 249

excommunication concerning the whereabouts of the
relics, for he was the first to betray the secret by exclaim-
ing : " Oh, what wonders we have seen ! "

In the meantime Pope Sixtus V., who had been made
acquainted with the fact of the translation, decided in
favour of Alba de Tormes and gave orders to the Nuncio
for the restoration of the remains. The priors of Pastrana,
Mancera and Alcala proceeded to Avila and removed
the body in the dead of night, but the fragrance exhaled
by it betrayed the nature of their burden ; some labourers
thrashing corn left their work and ran after them, shout-
ing : "What are you carrying there?" At Mancera,
where a halt was made, a friar watching by the relics
was cured of the ague.

When the news reached Alba that the body of Saint
Teresa was being brought back, the clergy wished to
meet it in solemn procession and with music, but Yepes
says that the Carmelite friars desired to avoid any such
publicity. The church was crowded, the Duke of Alba,
with his mother, the gentry and clergy and the whole
population having assembled there. The identity of the
body having been attested in the presence of a notary by
those who had known the holy Mother during her lifetime,
the sacred remains were delivered to the safe custody
of the nuns, and remained exposed for some time at the
choir grating so that the people were able to satisfy their
cjevotion ; in fact, had it not been for the iron rails,

250 MINOR WORKS OF ST. TERESA.

they would probably have endangered the body in their
eagerness to secure some particles.

The joy of Alba was equalled by the grief of Avila.
A memoir signed by the Carmelite nuns and the citizens
was sent to Rome in which the claim of Teresa's birth-
place to her body was set forth. The Pope commissioned
the Nuncio to investigate the conflicting claims, and the
sentence in favour of Alba was finally confirmed by
Sixtus V. on July 10, 1589.

In 1594 the Venerable Anne of Jesus,1 on her way
from Madrid to Salamanca, was directed to pass through
Alba de Tormes and to transfer Saint Teresa's body into
a magnificent shrine presented by the duke. ' ' I noticed,
she writes in her account, " that the shoulder was highly
coloured, and called the attention of those present to it,
as it looked as if some fresh blood were there. A piece of
linen, applied to the spot, became blood-stained ; this
I gave to the fathers, and asked for a second piece, which
was coloured in the same way. Wondering at the marvel,
— for the holy Mother had now been dead for twelve
years, and, moreover, her skin at that place was un-
broken,— I pressed my face against her body ; she
spoke to me so tenderly, with such affectionate expressions,
that I could not repeat them. Among other things, she
told me that she loved me so dearly that she gave me
her very blood, and thanked me for all I had done ."
1 Book 0/ the Foundations, p. ;-

MISCELLANEOUS. 251

It is well known how much the Venerable Anne of Jesus
had suffered in her endeavours to maintain the Con-
stitutions of St. Teresa. The two pieces of linen were
taken to the king, who ordered the canonical informations
begun some years previously to be resumed.

It would be painful to describe all the mutilations of
the body made to satisfy the demands for relics. " The
hand of man did not spare the flesh which the fangs
of death had respected," says Father Frederic of St.
Anthony. Even before the remains were taken to Avila
a lay-sister, — there is some uncertainty as to the name
or names of those concerned, — had had the audacity
to cut open the body with an ordinary knife and to
withdraw the heart, which shows the marks left by the
lance when it was pierced by an angel.2 She took it
to her cell, but was betrayed by its fragrance and the
blood which flowed from it. She was punished by being
sent to another convent. In 1726 the Holy See granted
leave to the Carmelites to keep the feast of the Trans-
verberation on August 27, with a proper office and Mass,
and in 1733 the privilege was extended to the whole
kingdom of Spain and its foreign possessions.

The body of St. Teresa, or what remains of it, rests
in a sarcophagus of jasper and marble with rich gilding,
the gift of Ferdinand VI. and his consort, over the
high altar in the church of the Carmelite nuns at Alba de

2 U^e, written by herself, ch. xxix. note 17 (edit, oijgii).

252 MINOR WORKS OF ST. TERESA.

Tormes ; the heart and an arm are in the same church in
a reliquary on the Epistle side of the altar, and are readily
shown to visitors. Other relics are to be found in the
Carmelite churches in Rome, Lisbon, Brussels, Antwerp
and other places. Eventually the Order had to obtain
a brief inflicting severe penalties on whoever should
detach any portion of the relics kept at Alba or elsewhere
without authorisation from the superiors. During the
revolution of 1836, sacrilegious hands broke open the
sarcophagus, stealing the jewels and treasures, but God
preserved the remains of His servant from profanation.
A witness who was forced to be present testified that
the body was still flexible and incorrupt.

The fame of her miracles and her books, which — with
the exception of the Foundations — were published in
Spain in 1588, caused steps to be taken towards the Saint's
canonisation in Salamanca, as early as 1591. On
July 26, 1593, by request of Philip II., the Nuncio, Mgr.
Camillo Cajetan, ordered the formation of the Com-
pulsorial process. The informations collected in not
less than sixteen dioceses were completed in four years
and forwarded to Clement VIII., accompanied with press-
ing letters from the King of Spain, his sister, Dona Maria,
the Cortes, Universities, princes, nobles and clergy.
The Holy Father received the request favourably and
the matter was again brought forward at the instance
of Philip III. and Queen Margarita. The informations

MISCELLANEOUS. 253

in genere were taken between 1604 and 1607, whereupon
Pope Paul V. commissioned the bishops of Avila and
Salamanca to collect the informations in specie upon
the Saint's virtues and miracles. In all, more than five
hundred witnesses of all classes, clergy and lay people,
gave evidence. On April 24, 1614, the same Pope pub-
lished the decree of beatification and authorised the
Carmelites to celebrate their holy Mother's feast each
year on October 5 ; this privilege was extended to the
whole of Spain in 1617. When the joyful news reached
Barcelona through the general of the Genoese fleet,
Don Carlos Doria, the excitement of the people knew no
bounds : the Cortes declared her Patroness of the king-
dom— though the title was ultimately not adopted owing
to the opposition of the chapter of Compostella ; the
universities declared her Doctor of Divinity ; the army
chose her as their Generalissimo,, and statues were erected
at Madrid, Avila, and many other towns, representing her
in the doctor's gown with a white tasselled hood, and a
biretta at her feet.

The petition for the canonisation came from the King
of Spain, the National Council of Tarragona, the Emperor,
the King of France and the Queen-Mother, and many
other royal and princely personages. Pope Paul V. was
no longer in the chair of St. Peter, but his successor,
Gregory XV., having completed all the formalities required,
held the solemn ceremony of canonisation on March 12,

254 MINOR WORKS OF ST. TERESA.

1622, in the basilica of the Prince of the Apostles. It was
the first time these solemn rites were performed according
to the new ritual, the occasion being remarkable for the
names of the Saints who thus received the highest honours
the Catholic Church can bestow ; for besides St. Teresa
there were canonised St. Ignatius de Loyola, St. Francis
Xavier, St. Philip Neri and St. Isidor of Madrid.

Contemporary authors give a full and glowing descrip-
tion of the splendour of the proceedings.

The Bull of Canonisation of St. Teresa is as follows :

BULL OF GREGORY XV. FOR THE CANONISATION
OF ST. TERESA.

Gregory, Bishop, Servant of the Servants of
God.

The Almighty Word of God, having descended to earth
from the bosom of the Father to deliver us from the
powers of darkness, and being about to leave this world
and to return to the Father, established the Church of His
elect, purchased by His blood, to be the teacher of the
word of life, that the wisdom of the wise might be
confounded, and all who exalted themselves against God
might be overthrown. He did not choose many noble
nor many wise, but the things that are contemptible,
and these were to fulfil the ministry to which they had

MISCELLANEOUS. 255

been predestined since the days of eternity, not by the
sublimity of their speech, nor in word of human wisdom,
but in simplicity and truth.

In the early centuries, when from time to time He
vouchsafed to visit His people by means of trusty servants,
He generally selected the lowly and the humble by whom
to bestow immense benefits upon the Catholic Church.
To whom also He revealed the secrets of the kingdom
of heaven which are hidden from the wise and prudent,
and adorned them with the highest gifts of grace to such
an extent that they edified the Church by the example
of their good works, and glorified her by the splendour
of their wonders.

But in our own days He hath wrought salvation by
the hand of a woman, for He has raised up in His Church
the Virgin Teresa, like a second Debora, who after a
most wonderful victory over the flesh by perpetual
virginity, over the world by admirable humility, and
over the snares of the devil by her many and great
virtues, aspiring still higher and surpassing her sex by
her greatness of soul, girded her loins with strength and
fortified her arm, and trained an army of the strong to
fight, with the armour of the spirit, for the house of the
God of hosts and for His law and commandments. In
view of the great work she had to do, God filled her with
the spirit of wisdom and of understanding and so en-
riched her with the treasures of His grace, that her

256 MINOR WORKS OF ST. TERESA.

splendour, like a star in the firmament, shines in the house
of the Lord for all eternity.

Since God and His only Son our Lord Jesus Christ
have deigned to manifest this soul to His people by
the glory of miracles, as a bride decked with her crown
and adorned with her jewels, We have deemed it meet
and just that We, in Our pastoral solicitude for the
universal Church over which We preside, unworthy as
We are, should present her to the faithful, by Our Apos-
tolic authority, to be honoured and venerated as a saint
and as one of the elect of God, in order that all nations
may confess the Lord in all His wondrous works, and all
flesh may know that His mercies have not ceased in our
days. Although our sins have forced Him to visit us
with the rod of His indignation, yet His wrath has not
made Him withhold His favours ; in our afflictions He
provides us with fresh aid, and multiplies His friends,
who, by their merits and intercession protect and defend
His Church. That all the faithful of Christ may under-
stand how abundantly God has poured forth His spirit
upon His handmaid, and that their devotion to her may
daily increase, We have thought it well to insert in
this document some of her greatest virtues, and some
of the most wonderful miracles wrought by God by her
means.

Teresa was born at Avila, in the kingdom of Castile,
in the year 1515, of parents as distinguished by the

MISCELLANEOUS. 257

nobility of their race as by their blameless lives. Trained
by them in the fear of the Lord, while yet in her early
childhood she gave a surprising presage of her future
sanctity. Through reading the lives of the holy martyrs,
the lire of the Holy Spirit so inflamed her heart that,
with one of her brothers who was still a boy, she left
her home in order to go to Africa and to give her blood
and her life for the faith of Jesus Christ. She was met
and led back by her uncle, but she never ceased to weep
because the better part had been taken from her. She
satisfied her ardent desires for martyrdom by almsgiving
and other good works.

At twenty years of age she consecrated herself entirely
to Christ. Following the divine call, she joined the
nuns of Our Lady of Mount Carmel of the Mitigated
Observance, where, planted in the house of the Lord, she
" flourished in the courts of the house of our God."
After her profession in this convent she was, for eighteen
years, afflicted with grave maladies and various tempta-
tions, without receiving any divine consolations. By the
help of God she bore this cross so bravely that the trial
of her faith, much more precious than gold which is
tried by the fire, was found unto praise and glory and
honour at the appearing of Jesus Christ.

As the foundation of faith must be laid before erecting
the sublime edifice of the Christian virtues, Teresa set
up hers so firmly and immutably that s)ie might be

258 MINOR WORKS OF ST. TERESA.

compared, according to our Lord's words, to a wise man,
who founded his house upon a rock. So steadfastly did
she believe in, and venerate, the most holy Sacraments
of the Church and the dogmas of the Catholic Religion,
that she often said there was nothing about which she
could feel greater certainty. Illuminated by this light
of faith, she beheld the Body of our Lord Jesus Christ
so clearly in the most Blessed Eucharist with her mental
sight as to declare that she had no reason to envy those
who had had the joy of looking on Him with their bodily
eyes. Yet so lively was her trust in God that she con-
tinually mourned over her detention in this mortal life
which prevented her being ever with the Lord. While
meditating on the joys of her heavenly country she was
often rapt in ecstasy and raised to their enjoyment while
still in the flesh.

First among Teresa's virtues ranked the love of God,
which so inflamed her heart that her confessors admired
and praised her charity as more like that of a cherub than
of a human being. Our Lord wonderfully increased it by
a number of visions and revelations. One day, giving her
His right hand and showing her the nail which had trans-
pierced it, He took her for His spouse and deigned to
say to her: "Henceforth as a true bride thou shalt
regard My honour as thine ; I am now all thine and thou
art Mine." On another occasion she saw an angel
pierce her heart with a flaming dart. These divine gifts

MISCELLANEOUS. 259

so ignited her heart with divine love that she made the
arduous vow of always doing what she believed to be most
perfect and most for the honour of God. So much so
that she appeared after her death in a vision to a certain
nun and revealed that she had died, not of disease, but
of the unbearable fervour of divine love.

She showed her constant charity for her neighbour
in many ways, chiefly by her ardent desire for the salva-
tion of souls. She often wept over the darkness of
infidels and heretics, not only continually praying God
to enlighten them, but offering for them fasts, disciplines
and other bodily mortifications. This holy virgin made
a secret resolution of allowing no day to pass without
performing some act of charity : God helped her to fulfil
it, and, thanks to Him, she never lacked some opportunity
of practising charity.

She also imitated the love of our Lord Jesus Christ
for His enemies in a marvellous manner. Although
violently persecuted and tried, she loved those who
harmed her, and prayed for those who hated her. Indeed,
the slanders and injuries she endured nourished her love
and charity, so that men of authority used to say that
to win Teresa's love, one must defraud or injure her.

She kept her vows made to God at her religious pro-
fession with extreme perfection and zeal. Not only did
she most diligently carry out all her superiors' orders in
her outward actions, but she firmly resolved to subject

200 MINOR WORKS OF ST. TERESA.

even her thoughts to their will. She offered some remark-
able proofs of this. By the command of some of her
confessors who suspected that she was deluded by the
devil, she humbly made signs of derision and contempt
to our Lord Jesus Christ, Who often appeared to her,
but He rewarded her amply for her absolute obedience.
She also, at the bidding of another confessor, threw
into the fire a most devout treatise she had written on
the Canticle of Canticles. She used to say that she might
be mistaken in believing in visions and revelations, but
she could not be mistaken in obeying her superiors.

Her love of poverty led her not only to gain her own
living by her handiwork, but to exchange garments
promptly with any nun she saw wearing a shabbier
habit than her own. She was greatly delighted at
lacking any necessities, and thanked God as for a signal
benefit.

Her inviolable chastity shone forth among the many
virtues with which God had decorated His bride. She
cherished it so dearly that, besides keeping until death
her resolution of virginity made in childhood, she pre-
served her angelic purity of heart and body stainless.

Her humility, which cast a lustre on her eminent
virtues, was so wonderful, that, although the gifts of
divine grace daily increased in her soul, she often be-
sought God to limit His favours, and not to forget her
flagrant sins so quickly. She eagerly yearned after

MISCELLANEOUS. 261

contempt and ridicule, dreading not only earthly honours,
but even that men should know anything of her.

Her invincible patience is testified by her frequent
aspiration to God : " Lord, either to suffer or to die ! "

Besides all these gifts of His divine munificence, the
jewels with which the Almighty decorated His beloved
as with precious stones, He bestowed on her numerous
graces and favours. He filled her with the spirit of
understanding, so that, not only did she leave to the
Church of God the fame of her good works, but she also
watered it with the dew of her heavenly wisdom by
writing most devout books on mystic theology and other
subjects. These produce abundant fruits of piety in
the minds of the faithful, exciting in them an ardent
longing for their heavenly home.

Endowed and enlightened by these celestial gifts,
she undertook a great and most difficult work for any
one to perform, yet one extremely beneficial and opportune
for the Church of Christ, by initiating the reform of the
Carmelite Order, which she successfully accomplished,
both for the nuns and friars. She founded convents of
both sexes, not only throughout the Spanish dominions,
but also in other parts of Christendom, though, for
want of money and resources, she depended solely on
the help of God. Not only was she destitute of human
aid, but she met with enmity and contradiction from
princes and the civil power. Yet her work, divinely

262 MINOR WORKS OF ST. TERESA.

established, took root and flourished, bringing forth
abundant fruit in the house of God.

Even during her lifetime God glorified Teresa's virtues
by many miracles, some of which We insert in this
document.

During a great corn famine in the diocese of Cuenca,
there was hardly enough flour in the convent of Villanueva
de la Jara to nourish its eighteen nuns for a month. Yet
by the merits and intercession of this holy virgin, the
Almighty, Who feeds those who trust in Him, so multiplied
the wheat that, although supplying for six months all
the bread required by these servants of God, its quantity
never diminished until the next harvest.

Sister Ann of the Trinity, a nun of the convent of
Medina del Campo, was suffering severely from erysipelas
in the face, and fever. Teresa caressed her, and gently
touching the affected part, said : " Courage, my daughter,
I hope that God will soon cure you." The fever and
erysipelas disappeared at once.

Mother Alberta, prioress of the same house, was
attacked with pleurisy and fever which threatened her
life. The holy virgin Teresa, touching the side which
was affected, declared that she was well and bade her
get up. The invalid rose from her bed in perfect health,
praising God.

The time came for Teresa to receive the crown of glory
from the hand of God, in reward for her labours in His

MISCELLANEOUS. 263

honour and her many good works in the service of the
Church. She fell very ill at Alba. Throughout her
malady she frequently spoke to her sisters most admirably
about the love of God, continually thanking Him for
making her a member of the Catholic Church, and com-
mending poverty and religious obedience as the greatest
of blessings. She received the holy Viaticum of her
journey and the Sacrament of Extreme Unction with
deepest humility and celestial charity, and, holding the
crucifix in her hands, took her flight to her heavenly
home.

By various signs the Almighty manifested to what a
supreme degree of glory He had raised Teresa in heaven.
Many devout and God-fearing nuns saw her in the
splendour of her glory. One beheld a multitude of
heavenly lights above the roof of the church, in the choir,
and over the room in which she lay ; a second witnessed
Christ our Lord in a halo of light, accompanied by a
large number of angels, standing near her bed. A re-
ligious perceived a number of persons robed in white
enter Teresa's cell and surround her couch ; another saw
a white dove fly from Teresa's mouth to heaven at the
moment she died, while yet another nun noticed some-
thing bright like crystal pass through the window at the
same instant. A tree planted near her cell, which had
been covered with lime and built over by the wall so
that it had died long before, burst into bloom at the hour

264 MINOR WORKS OF ST. TERESA.

of her death, against all the laws of the seasons and of
nature.

Her dead body was most beautiful ; its wrinkles dis-
appeared, it became dazzlingly white and, together with
all the clothes and linen she had used during her illness,
it gave forth a delicious fragrance which struck the by-
standers with admiration. Her entrance into paradise
became a veritable triumph on account of the many
miracles God wrought through the merits of His hand-
maid. A nun who had long suffered with her head and
eyes took the dead virgin's hand, and on applying it to
her head and eyes, was immediately cured. Another who
kissed her feet recovered her lost sense of smell and
perceived the delightful odour with which the Lord had
perfumed Teresa's sacred body.

Without having undergone any sort of embalming,
her remains were enclosed in a wooden coffin and buried
in a deep vault which was filled up with large stones and
lime. Yet such a strong and wonderful perfume came
from her sepulchre that it was resolved to exhume the
sacred body. It was found entire, incorruptible and
flexible as though it had only just been laid in the tomb,
and impregnated with a sweet scented liquid such as God
causes to flow from it until this day, thus attesting the
sanctity of His servant by a perpetual miracle. After
having been reclothed in fresh garments and enclosed
in a new coffin, both the former having fallen to decay,

MISCELLANEOUS. 265

she was reburied in the same spot. When, three years
later, the tomb was reopened in order to transfer the
sacred remains to Avila, and frequently afterwards
when the body was examined by order of the Apostolic
Commissioners, it was always found incorruptible,
flexible and saturated with the same liquid, giving forth
a delicious fragrance.

In the course of time, God manifested His glory by
numerous benefits accorded by His handmaid's interces-
sion to those who confidently recommended themselves
to her prayers. The limbs of a boy of four years old
were so contracted and contorted that he could neither
stand nor move. This infirmity, with which he was
born, caused him no pain and was, for that very reason,
considered incurable. However, after he had been carried
for nine consecutive days to the cell in which the holy
virgin had lived, he felt strength come to him, and, to
everyone's surprise, he suddenly rose in perfect health
and vigour and began to walk, crying out that Mother
Teresa of Jesus had quite cured him.

A nun named Ann of St. Michael, with three cancers
in her breast, had for two years suffered excruciating
pain and sleeplessness, being unable to bend her head or
lift her arms. On applying to her chest a small relic
of St. Teresa, to whose protection she earnestly com-
mended herself, not only did the wounds at once dis-
appear from her body, but she was at the same time

266 MINOR WORKS OF ST. TERESA.

delivered from an interior trouble which had long
molested her.

Francis Perez, a parish priest, had an abscess on the
breast-bone, besides being prevented for five months
from celebrating the holy sacrifice of the Mass by the
contraction of one of his arms. All human remedies
having failed, he had recourse to heavenly aid and looked
to the Mount of God, whence he obtained salvation.
A letter written by the virgin Teresa's hand being placed
upon his chest at once removed the abscess ; some time
after, while on a pilgrimage to her tomb at Alba, he
touched, with his contracted arm, the arm of Teresa
which is kept there : he felt within himself a divine power
by which the limb was perfectly healed.

John de Leyva suffered from a malady of the throat
which almost completely closed the respiratory organs ;
when in a dying state, full of trust in Saint Teresa, he
placed a handkerchief which had belonged to her upon
the seat of the disease. He fell asleep at once, and waking
shortly afterwards, exclaimed that he had been restored
to health instantly by the merits of Blessed Teresa.

The sanctity of Teresa thus became famous in every
land and nation, and her name was honoured among
the faithful in consequence of the many miracles worked
by God through her intercession. By Apostolic authority
information was collected in different parts of Spain and
forwarded to the Holy See. At the request of Philip III,

MISCELLANEOUS. 267

the Catholic king of Spain of illustrious memory, after
the cause had been seriously discussed by the Sacred
Congregation of Rites and the Tribunal of the Rota, Our
predecessor, Paul V of happy memory, permitted the
Divine Office to be celebrated in honour of Teresa, as of
a blessed virgin, throughout the whole Carmelite Order.
On the same king, Philip III, for the second time begging
Our predecessor that the Blessed Virgin Teresa should be
canonised, Paul again confided the process to the Car-
dinals of the Sacred Congregation of Rites. By Apostolic
authority they decreed that the new process should be pro-
ceeded with and deputed Bernard de Rojas, late Cardinal
archbishop of Toledo, of happy memory, and Our vener-
able brethren, the Bishops of Avila and Salamanca, to
see to the matter. After diligently accomplishing their
mission, they sent the acts to Our said predecessor. Three
auditors of the causes of the Apostolic Palace, Francis,
titular archbishop of Damascus, now Cardinal of the Holy
Roman Church, John Baptist Coccino, dean, and Alphonsus
Manzanedo, were ordered by the Pope to examine the
evidence with the greatest care and to give him their
opinion about it. After a minute examination befitting
the importance of the case, they declared to Paul V.,
Our predecessor, that the sanctity and miracles of the
Blessed Virgin Teresa were plainly proved ; that all
that the sacred canons required for her canonisation was
abundantly supplied, and that the cause might proceed.

268 MINOR WORKS OF ST. TERESA.

In order to conduct the matter with all due deliberation,
Paul commissioned Our beloved sons, the Cardinals of
the Congregation of Rites of the Holy Roman Church,
once more to inspect the process diligently and thoroughly
master its details.

However, Paul V finished his earthly pilgrimage, and
We, not on account of any merit of Our own, but solely
by divine grace, were called upon by God to govern
the Church. We believed it to be for the greater increase
of the divine honour and for the good of the Church that
the cause should be forwarded, considering that the best
remedy for the calamities of the present time is to increase
the devotion of Christ's faithful people for the Saints
and elect of God, that they may intercede for us in our
dire need. We, therefore, bade the aforesaid Cardinals
to terminate, as soon as possible, the duty laid upon
them by Our predecessor. Having done this with all
due diligence, they have unanimously voted for the
canonisation of that blessed virgin. Our venerable
brother, Francis Maria, Bishop of Porto, Cardinal del
Monte, laid before Us, in Our consistory, the digest of
the whole process together with the advice of himself
and his colleagues, whereupon the other Cardinals present
decided, by common suffrage, that the matter should be
completed.

Then Our beloved son, John Baptist Millini, consistorial
advocate at our Court, humbly petitioned in Our presence

MISCELLANEOUS. 269

in a public consistory, in the name of Our well-beloved
son in Jesus Christ, Philip, the Catholic King of Spain,
that the canonisation might be proceeded with. We
replied that on an affair of such importance We must
consult Our venerable brethren the Cardinals of the
Roman Church and the bishops present at Our court.
Meanwhile, for the love of Jesus Christ, We earnestly
begged the Cardinals and bishops present in the Curia
to persevere with Us in prayer and in humbling their
souls before God in fasting and almsgiving, that the
Lord of all enlightenment might send down upon Us His
light and truth, that We might know and carry out His
will and good pleasure. We summoned to a semi-
public consistory, held immediately after, not only the
Cardinals, but also the patriarchs, archbishops and
bishops then present in Our court. There, in presence
of the no taries of the Apostolic See, and the auditors of
the causes of the Holy Apostolic Palace, We spoke of the
eminent sanctity of the handmaid of God, of the number
and fame of her miracles, and of the devotion shown her
by all Christian nations ; We mentioned the petitions
made Us on her account not only by the greatest kings,
but also in the name of Our well loved son in Christ,
Ferdinand, King of the Romans and Emperor-elect, and
also of several other Christian princes. All there present
with one voice praised God, Who honours His friends,
and declared that Blessed Teresa ought to be canonised

270 MINOR WORKS OF ST. TERESA.

and her name numbered among those of holy virgins.
At this unanimous consent, Our heart exulted in the
Lord and rejoiced in His salvation, giving thanks to
God and to His Son, our Lord Jesus Christ, Who had
looked in mercy upon His Church and had decreed for it
such great glory. We then decided upon the date of
the canonisation and admonished Our brethren and sons
to persevere in prayer and almsgiving, that, in so important
a work, the light of the Lord our God might shine upon
Us and direct the work of Our hands according to His will.
Finally, having performed all that is prescribed by
the constitutions and customs of the Roman Church,
We have met to-day in the most holy Basilica of the
Prince of the Apostles, together with Our venerable
brethren the Cardinals of the Holy Roman Church, the
patriarchs, archbishops, bishops, prelates of the Roman
Curia, Our officials and household, the clergy secular
and regular, and a large number of people. There,
through the medium of Nicholas Zanbeccari, advocate
of Our court of Consistory, Our well-beloved son Aloysius
Cardinal Ludovisi, titular of Santa Maria Traspontina,
Our nephew, repeated his petition for the canonisation in
the name of Our dearest son in Jesus Christ, the Catholic
King Philip (IV). Then, after chanting the prayers
and litany, and humbly invoking the grace of the Holy
Spirit, — in honour of the Holy and undivided Trinity,
and for the exaltation of the catholic faith, by the

MISCELLANEOUS. 271

authority of God Almighty, the Father, Son and Holy
Ghost, also by the authority of the holy Apostles and
by Our own, with the unanimous advice and consent of
Our venerable brethren the Cardinals of the Holy Roman
Church, also the patriarchs, archbishops and bishops
present at Our court, We defined and declared that
Teresa of Avila, of pious memory, whose holy life, loyal
faith and wonderful miracles are plainly proved, is a
saint and is to be inscribed on the list of holy virgins, as
We now by this document define, decree and declare.
We order and decree that she is to be honoured and
venerated as truly a saint by all Christ's faithful people ;
We declare that throughout the Church, churches and
altars may be dedicated in her honour for the offering
to God of the Holy Sacrifice. We desire that every
year, on October 5, the anniversary of her passing to
the glory of heaven, her Office may be celebrated accord-
ing to the rite of holy Virgins as prescribed by the Roman
breviary.

In virtue of the same authority, We have Granted and
grant to all the faithful who are truly contrite and have
confessed their sins and who each year visit, on her
festival, the tomb where Teresa's body rests, an indulgence
of one year and one quarantaine of the penances they have
incurred and for which they are answerable to Divine
Justice ; also forty days to those who resort to her grave
pluring the octave.

272 MINOR WORKS OF ST. TERESA.

Then, after having rendered God thanks for having
deigned to illuminate His Church with this new and
brilliant luminary, and solemnly chanted the prayer of
Holy Virgins in honour of Saint Teresa, We celebrated
Mass at the altar of the Prince of the Apostles, with
a commemoration of this sacred Virgin, granting to all
the faithful there present a plenary indulgence of the
penance due for their sins.

It is right that in return for so great a benefit We
should now most humbly bless and glorify Him to Whom
is due all blessing, glory and power for ever and ever.
Let us persevere in beseeching Him, by the intercession
of this His elect, to turn away His eyes from our offences,
to look upon us in pity, to show us the light of His
mercy, to inspire with fear those nations which know
Him not, that they may learn that there is no God but
our God.

As it would be difficult to carry Our present letters
to every place in which they are needed, We desire that
all copies of them, not excepting those printed which
are signed by a public notary and stamped with the seal
of some dignitary of the Church, should receive the same
credit as would these present were they exhibited every-
where.

Let no man, therefore, have the audacity to contradict
the text of Our definition, decree, inscription, command,
statute, indulgence or wishes, If anyone should dar§

MISCELLANEOUS. 273

to attempt such a thing, let him know that he would incur
the wrath of God Almighty and of His Blessed Apostles
Peter and Paul.

Given at Rome at St. Peter's, in the year of the Incar-
nation of our Lord, 1622, on the fourth of the Ides of
March, the second year of Our Pontificate.

I, Gregory, Bishop of the Catholic Church.

(Here follow the signatures of thirty-six Cardinals.)

INDEX

The letter P. refers to the Poems, E. to the Exclamations, C. to the
Conceptions , and M. to the Maxims. Figures without letters prefixed
refer to the pages of this volume.

Abandonment to the Will of God,

E. xvi. i, 2
Account to be rendered, C. ii. n
Ahumada, Juana de, the Saint's

sister, 219
Alba, duke of, 249

— dowager duchess of (Maria
Enriquez), C. ii. 12 ; 204, 209,
219, 246

— duchess of (Maria de Toledo y
Colonna), xxiv, xxv, 204, 244

Alberta-Bautista, nun, 204, 262
Alvarez, Baltasar, S. J. M. 63
Andres de la Incarnacion, xvi,

xxvii, 62, 67, 68
Andrew, St., P. 29, 71
Anne of St. Bartholomew, Ven.,

nun, 201, 203, 205, 207-8, 210,

214-6, 221-2, 246

— of the Incarnation (de Arbizo),
nun, xxi

— of Jesus (Lobera), Ven., nun,
225, 250

— of St. Michael, nun, 265

— of St. Peter, nun, 244

— of the Trinity, nun, 262
Anthony, St., 71

— -of Jesus, 204,206,210,213-14,
219

— of St. Joachim, 69

Antonia of the Holy Ghost, nun,

240
Appeal to the saints, E. xii. 5 ;

to sinners, E. x. 5

Apple tree, C. v. 2, 4-5, vii. 9

Arrow, C. vi. 6

Asking for labours, C. vi. 1 ;

vii. 9
Augustine, St., E. v. 4 ; C. iv. 9
Avila, Julian de, Chaplain, xviii,

62, 66

Babe, C. iv. 4-6

Bafiez, Dominic, xx, xxii, xxiv-vi,
xxviii

Beatriz of the Incarnation, nun,
xxiv

Bernard, St., xiii, M. 7,7

Berthold, St., 199

Blindness of those who seek hap-
piness apart from God, E. viii. 3

Braganza, don Teutonio de, xxxiv

Cajetan, Camillo, 252
Call to return to God, E. xi. 8
Captives among the Moors, C. iii. 3
Carelessness about the Rule and

Constitutions, C. ii. 3, 4, 9
Carlos, Don, C. ii. 36
Casilda of St. Angelo, nun, 225
Catherine, St., P. 30 ; 72
Catherine-Baptist, nun, 208, 214,

218

— of the Conception, nun, 216

— of Jesus, nun, 218, 228, 238
Cellar of wine, C. vi. 3

Cepeda, Lorenzo de, the Saint's

brother, xiv. 64, 66, 201, 203
Cerralvo, Marquis de, 219

275

276

INDEX

Christ, the two natures of, C. i.

10, 12
Christians, traitors, E. x. 2
Clement VIII., Pope, 252
Coccino, John Baptist, 267
Confidence in God's omnipotence,

E. iv. 4 ; viii. 2 ; want of, C.

iii. s
Contempt of earthly things, C.

iii. 2
Contreras, Francisco de, 248
Cordobilla, Juan de, C. iii. 7
Cowardice, C. iii. 8
Cross, the, P. 19-21 ; dragging the,

instead of carrying it, C. ii. 32
Crucifix, P. 11, 35, 36; 215

Danger of death through excess
of Divine love, C. vii. 2 ; 218,
259 ; of free will, E. xvi. 10-12
David, King, 69 ; C. i. 2
Davila, Sancho, 219
Death, fear and desire of, E. vi. 4
Devil, fear of the, C. ii. 2
Didacus (Diego), St., C. ii. 36
"Die and suffer," 201, 261
Dispensations, unnecessary, C.

ii. 20
Doria, Carlos, 253
— Nicholas, 244, 248
Dying to self, in order to live for
God, E. xvi. 6

Ecstasy, C. vi. 11

Effects of love of God and earthly
love, E. ii. 2

Eliseus, St., 68, 201, 235

Example of a devout but self-
willed lady, C. ii. 30

Exclamations, C. iv. 9 ; 212

Faults, habitual, C. ii. 24
Favours, greatest, generally the

last to be bestowed, C. v. 3
Federigo di Sant' Antonio, 66, 251
Ferdinand VI., King of Spain,

251
— Emperor elect, 269

Fernando, duke de Huescar, 206

— de Toledo, 246
Fever of sin, E. ix. 5
Frances of Jesus, nun, 225
Francis of Assisi, St., xiii, M. 38 ;

225

— Cardinal, 267

— Xavier, St., xiv, 74, 254

Gifts of grace in the nuns of Car-
mel, C. Introd.

God, " eyes " of, E. xiii. 2 ; His
mercies, poor requital of, E.
xii. 4 ; His mercies, E. iii. 1 ;
more eager to forgive than sin-
ners to offend Him, E. x. 1 ;
patience of, C. ii. 25; present
in all things, E. xv. 1 ; raises the
fallen, E. iii. 2 ; seeks the love
of men, E. vii. 3, 5 ; services
to be rendered to, E. xiv. 4-6 ;
" shadow " of, C. v. 2 ; strikes
and heals, E. vi. 3 ; submission
to the will of, E. vi. 5 ; His
tenderness, E. v. 4

Goldsmith, the divine, C. vi. 10

Gracian, Jerome, xix, xx, xxiv,
xxvii, C. iii. 3 ; 199, 202, 223,
226 sqq. ; 243-5

Granada, Luis de, xxiii

Gregory, St., C. iii. 4

— XV., Pope, xxxix, 253

Grief at remembering souls in
danger, E. ii. 3 ; at the thought
of the Passion of our Lord, E.
iii. 5-6

Guiges, Bl., M. 38

Guiomar of the Blessed Sacra-
ment, nun, xviii, 68

Hell, state of souls in, E. x. 6-8 ;

threat of, E. xi. 9 ; xiii, 3
Hieronyma of the Incarnation,

nun, 67
Hilarion, St., P. 31 ; jt,
Hope, E. xvi. 3
Humility, true and false, C. iii. 6

Ignatius, St., 254

INDEX

277

Illuminatus, Bl., M. 38
Impatience the root of many sins,

E. xii. 3
Isabel of the Angels, nun, P. 13,

15; 67-8

— of St. Dominic, nun, xxviii

— of Jesus, nun, P. 36; C. vii.
2 ; 62, 74, 202

Isidor of Madrid, St., 254

Jesus crucified anew, E. x. 1 ; to

be our Judge, E. iii. 4 ; x. 5 ;

His love of men, E. ii. 4; vii.

1 ; His love of our neighbour,

E. ii. 4
John Baptist, St., C. ii. 14
■ — of the Cross, St., xiii, 63, 66,

226, 237
Jose de la Madre de Dios, xviii, 67
Joseph, St., M. 65
Juan de la Miseria, 224

Laiz, Teresa de, 220, 244

Languishing soul, C. vii. 1, 2

" Late have I known Thee," E.
iv. 2, 3

Lazarus, E. x. 3, 4

Leon, Luis de, xiii, xxiii, xxvi,
xxix, xxxi, xxxiii

Leyva, John de, 266

Locutions of our Lord : " After
death thou canst not labour,"
C. vii. 4 ; " What dost thou
fear ? " 201 ; "Asa true bride,"
258

— of St. Teresa, 221-2, 226 sqq.,
247, 250

Ludovisi, Cardinal, 270

Magdalen, St., 215
Manna, C. v. 2

Manuel a Jesu-Maria, General in
1754. 69

— a Sta. Maria, xxvii, 67
Manzanedo, Alphonsus, 267
Margarita, Dona, Queen of

Philip III., 252

Maria, Dona, Sister of Philip II.,

252

— Bautista (Ocampo), nun, xxiv,
M. 59, 203

Mariano of St. Benedict, xxiv
Martha, St., E. v. 2, 3
Martin, St., of Tours, E. xiv. 4

— Pope, St., 199
Martyrdom, divers kinds of, 200
Mary of Bethany, St., E. v. 2 ;

x. 4 ; C. vii. 4

— of St. Francis, nun, 209, 215

— of Jesus, nun, 235

— of St. Joseph (Dantisco), nun,
xxxviii

— of St. Joseph (de Salazar), nun,
xxxv, 202

Maundy Thursday, C. i. 4
Mendoza, Alvaro de, bishop, 66,

24 5
Millini, John Baptist, 268
Monte, del, Francisco Maria, 268

Name, good, sacrifice of a, E.
xvi. 3

Obscurity of Holy Scripture, C.

i. 2, 6
Office of our Lady, C. vi. 8

Passion of our Lord, C. iv. 2
Paul, St., C. iv. 7 ; v. 3 ; 226

— V., Pope, 253, 267, 268
Paulinus of Nola, St., C. iii. 4
Peace, false, C. ii. 1-20 ; imper-
fect, C. ii. 10, 22, 28 ; perfect,
C. iii. 1 ; effect of, C. iii. 2

Perez, Francis, 267
Perfume, spiritual, C. iv. 2
Persecution, how to profit by, 200
Peter, St., C. ii. 35 ; 226

— of Alcantara, St., C. iii, 7
Philip Neri, St., 254

— II., C. ii, 36; 248, 252

— III., 252, 266-7, 269

— IV., 270

Poverty, praise of, C. ii, 12

278

INDEX

Praise, dangerous to nuns, C. ii.
13 ; like the kiss of Judas, ib.

Prayer of quiet, C. iv. 1 ; sweet-
ness in, ib. 2

— of union, C. v. 4 ; vi. 1 1

Preacher, C. vii. 5

Rebellion of man, E. xi. 1-3
Recollection of mercies in times

of desolation, E, xvi. 4
Resolutions, generous, C. ii. 23
Rich and poor, C. ii. 11
Rojas, Bernard de, 2

Sacrament, the Blessed, C. i. 12,
13 ; strength in, C. iii. 12 ; de-
votion to, 227, 258
Safety of religious life, C. ii. 31
Saints, appeal to, E. xii. 5 ; envy
of, E. xii. 1 ; example of. ( . ii.
18 ; feasts of, M. 56
Salcedo, Francis de, 66
Samaritan woman, ('. vii. 7, 8
Satan, rebel and traitor, E. xi.

4-6; serving him, E. xi. 7
Self-indulgence, C. ii. 17, 19, 20
Sensitiveness of honour, C. ii. 30

32
Shepherd boy, C. i. 8
Simeon, Holy, C. iv. 3 ; 202
Sin and sinners, E. x. 4
Sixtus V., Pope, 249, 250
Sorrow, tempered, C. iv. 8
Standards, the two, E. x. 2
Suffering, strength in, C. iii. 10

Ten thousand martyrs, 216, 263
Teresa, St., her confidence in God's
power, E. iv. 5 ; supernatural

fragrance of her body, 218 sqq. ;
243 sqq. ; 264 ; her grief at the
thought of the Passion, E. iii.
5,6; implores God's mercy on
sinners, E. ix. 3 ; her desire of
labouring for God, E. iv. 1 ; her
weariness of life, E. i. 1,3; vi.
2 ; xiv. 1,2; xvi. 9 ; her wish
for solitude, K. ii. 1 ; her wish
that God should call those who
know Him not, E. viii. 4, 5 ;
her intention in writing this
book, C. i. 8
Teresita (Teresa of Jesus, niece of
the Saint), xxx, 201-2, 204,
208,
Time lost, E. iv. 2, 3, 5
Transverberation of St. [\

heart. P. S ; 66, 251, 258
Trinity, Blessed, E. vii. 3, 4
Troth, a heavenly, ( . iv. 8

Uncertainty of state of grace, E.

i. 2
Union, divine, E. xv. 5-7

Venomous creati

C 1. 3

Water, heavenly, E. ix. 1, 2, 6

— holy, C. ii. 20
Weakness, C. iii. 9
Wicked, the, stand self-con-
demned, E. iii. 3

Yanguas, Diego de, xix, xxii, xxiv,

xxv, 260
Yepes, Diego de, 243, 248

Zanbeccari, Nicholas, 270

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