1. I had a father and mother, who were devout and feared G.o.d.

Our Lord also helped me with His grace. All this would have been enough to make me good, if I had not been so wicked. My father was very much given to the reading of good books; and so he had them in Spanish, that his children might read them. These books, with my mother's carefulness to make us say our prayers, and to bring us up devout to our Lady and to certain Saints, began to make me think seriously when I was, I believe, six or seven years old. It helped me, too, that I never saw my father and mother respect anything but goodness. They were very good themselves.

My father was a man of great charity towards the poor, and compa.s.sion for the sick, and also for servants; so much so, that he never could be persuaded to keep slaves, for he pitied them so much: and a slave belonging to one of his brothers being once in his house, was treated by him with as much tenderness as his own children. He used to say that he could not endure the pain of seeing that she was not free. He was a man of great truthfulness; n.o.body ever heard him swear or speak ill of any one; his life was most pure.

2. My mother also was a woman of great goodness, and her life was spent in great infirmities. She was singularly pure in all her ways. Though possessing great beauty, yet was it never known that she gave reason to suspect that she made any account whatever of it; for, though she was only three-and-thirty years of age when she died, her apparel was already that of a woman advanced in years. She was very calm, and had great sense.

The sufferings she went through during her life were grievous, her death most Christian. [1]

3. We were three sisters and nine brothers. [2] All, by the mercy of G.o.d, resembled their parents in goodness except myself, though I was the most cherished of my father. And, before I began to offend G.o.d, I think he had some reason,--for I am filled with sorrow whenever I think of the good desires with which our Lord inspired me, and what a wretched use I made of them.

Besides, my brothers never in any way hindered me in the service of G.o.d.

4. One of my brothers was nearly of my own age; [3] and he it was whom I most loved, though I was very fond of them all, and they of me. He and I used to read Lives of Saints together. When I read of martyrdom undergone by the Saints for the love of G.o.d, it struck me that the vision of G.o.d was very cheaply purchased; and I had a great desire to die a martyr's death,--not out of any love of Him of which I was conscious, but that I might most quickly attain to the fruition of those great joys of which I read that they were reserved in Heaven; and I used to discuss with my brother how we could become martyrs. We settled to go together to the country of the Moors, [4] begging our way for the love of G.o.d, that we might be there beheaded; [5] and our Lord, I believe, had given us courage enough, even at so tender an age, if we could have found the means to proceed; but our greatest difficulty seemed to be our father and mother.

5. It astonished us greatly to find it said in what we were reading that pain and bliss were everlasting. We happened very often to talk about this; and we had a pleasure in repeating frequently, "For ever, ever, ever." Through the constant uttering of these words, our Lord was pleased that I should receive an abiding impression of the way of truth when I was yet a child.

6. As soon as I saw it was impossible to go to any place where people would put me to death for the sake of G.o.d, my brother and I set about becoming hermits; and in an orchard belonging to the house we contrived, as well as we could, to build hermitages, by piling up small stones one on the other, which fell down immediately; and so it came to pa.s.s that we found no means of accomplishing our wish. Even now, I have a feeling of devotion when I consider how G.o.d gave me in my early youth what I lost by my own fault. I gave alms as I could--and I could but little.

I contrived to be alone, for the sake of saying my prayers [6]--and they were many--especially the Rosary, to which my mother had a great devotion, and had made us also in this like herself. I used to delight exceedingly, when playing with other children, in the building of monasteries, as if we were nuns; and I think I wished to be a nun, though not so much as I did to be a martyr or a hermit.

7. I remember that, when my mother died, [7] I was about twelve years old--a little less. When I began to understand my loss, I went in my affliction to an image of our Lady, [8] and with many tears implored her to be my mother. I did this in my simplicity, and I believe that it was of service to me; for I have by experience found the royal Virgin help me whenever I recommended myself to her; and at last she has brought me back to herself.

It distresses me now, when I think of, and reflect on, that which kept me from being earnest in the good desires with which I began.

8. O my Lord, since Thou art determined to save me--may it be the pleasure of Thy Majesty to effect it!--and to bestow upon me so many graces, why has it not been Thy pleasure also--not for my advantage, but for Thy greater honour--that this habitation, wherein Thou hast continually to dwell, should not have contracted so much defilement? It distresses me even to say this, O my Lord, because I know the fault is all my own, seeing that Thou hast left nothing undone to make me, even from my youth, wholly Thine. When I would complain of my parents, I cannot do it; for I saw nothing in them but all good, and carefulness for my welfare. Then, growing up, I began to discover the natural gifts which our Lord had given me--they were said to be many; and, when I should have given Him thanks for them, I made use of every one of them, as I shall now explain, to offend Him.

1. See ch. x.x.xvii. -- 1; where the Saint says that she saw them in a vision both in Heaven.

2. Alfonso Sanchez de Cepeda, father of the Saint, married first Catalina del Peso y Henao, and had three children--one daughter, Maria de Cepeda, and two sons. After the death of Catalina, he married Beatriz Davila y Ahumada, by whom he had nine children--seven boys and two girls. The third of these, and the eldest of the daughters, was the Saint, Dona Teresa Sanchez Cepeda Davila y Ahumada. In the Monastery of the Incarnation, where she was a professed nun for twenty-eight years, she was known as Dona Teresa; but in the year 1563, when she left her monastery for the new foundation of St. Joseph, of the Reform of the Carmelites, she took for the first time the name of Teresa of Jesus (De la Fuente). The Saint was born March 28, 1515, and baptized on the 4th of April, in the church of St. John; on which day Ma.s.s was said for the first time in the Monastery of the Incarnation, where the Saint made her profession. Her G.o.dfather was Vela Nunez, and her G.o.dmother Dona Maria del Aguila.

The Bollandists and Father Bouix say that she was baptized on the very day of her birth. But the testimony of Dona Maria de Pinel, a nun in the Monastery of the Incarnation, is clear: and Don Vicente de La Fuente, quoting it, vol. i. p. 549, says that this delay of baptism was nothing singular in those days, provided there was no danger of death.

3. Rodrigo de Cepeda, four years older than the Saint, entered the army, and, serving in South America, was drowned in the river Plate, Rio de la Plata. St. Teresa always considered him a martyr, because he died in defence of the Catholic faith (Ribera, lib. i. ch. iii.). Before he sailed for the Indies, he made his will, and left all his property to the Saint, his sister (Reforma de los Descalcos, vol. i. lib. i. ch. iii. -- 4).

4. The Bollandists incline to believe that St. Teresa may not have intended to quit Spain, because all the Moors were not at that time driven out of the country. The Bull of the Saint's canonization, and the Lections of the Breviary, say that she left her father's house, ut in Africam trajiceret.

5. The two children set out on their strange journey--one of them seven, the other eleven, years old--through the Adaja Gate; but when they had crossed the bridge, they were met by one of their uncles, who brought them back to their mother, who had already sent through Avila in quest of them. Rodrigo, like Adam, excused himself, and laid the blame on the woman (Ribera, lib. i. ch. iii.). Francisco de Santa Maria, chronicler of the Order, says that the uncle was Francisco Alvarez de Cepeda (Reforma de los Descalcos, lib. i. ch. v. -- 4).

6. She was also marvellously touched by the story of the Samaritan woman at the well, of whom there was a picture in her room (Ribera, lib. i. ch. iv.). She speaks of this later on.

(See ch. x.x.x. -- 24.)

7. The last will and testament of Dona Beatriz de Ahumada was made November 24, 1528 and she may have died soon after.

If there be no mistake in the copy of that instrument, the Saint must have been more than twelve years old at that time.

Don Vicente, in a note, says, with the Bollandists, that Dona Beatriz died at the end of the year 1526, or in the beginning of 1527; but it is probable that, when he wrote that note, he had not read the copy of the will, which he has printed in the first volume of the Saint's writings, p. 550.

8. Our Lady of Charity, in the church of the hospital where the poor and pilgrims were received in Avila (Bouix).

Chapter II.

Early Impressions. Dangerous Books and Companions. The Saint Is Placed in a Monastery.

1. What I shall now speak of was, I believe, the beginning of great harm to me. I often think how wrong it is of parents not to be very careful that their children should always, and in every way, see only that which is good; for though my mother was, as I have just said, so good herself, nevertheless I, when I came to the use of reason, did not derive so much good from her as I ought to have done--almost none at all; and the evil I learned did me much harm. She was very fond of books of chivalry; but this pastime did not hurt her so much as it hurt me, because she never wasted her time on them; only we, her children, were left at liberty to read them; and perhaps she did this to distract her thoughts from her great sufferings, and occupy her children, that they might not go astray in other ways. It annoyed my father so much, that we had to be careful he never saw us. I contracted a habit of reading these books; and this little fault which I observed in my mother was the beginning of lukewarmness in my good desires, and the occasion of my falling away in other respects. I thought there was no harm in it when I wasted many hours night and day in so vain an occupation, even when I kept it a secret from my father. So completely was I mastered by this pa.s.sion, that I thought I could never be happy without a new book.

2. I began to make much of dress, to wish to please others by my appearance. I took pains with my hands and my hair, used perfumes, and all vanities within my reach--and they were many, for I was very much given to them. I had no evil intention, because I never wished any one to offend G.o.d for me.

This fastidiousness of excessive neatness [1] lasted some years; and so also did other practices, which I thought then were not at all sinful; now, I see how wrong all this must have been.

3. I had some cousins; for into my father's house no others were allowed an entrance. In this he was very cautious; and would to G.o.d he had been cautious about them!--for I see now the danger of conversing, at an age when virtue should begin to grow, with persons who, knowing nothing themselves of the vanity of the world, provoke others to throw themselves into the midst of it.

These cousins were nearly of mine own age--a little older, perhaps. We were always together; and they had a great affection for me. In everything that gave them pleasure, I kept the conversation alive,--listened to the stories of their affections and childish follies, good for nothing; and, what was still worse, my soul began to give itself up to that which was the cause of all its disorders. If I were to give advice, I would say to parents that they ought to be very careful whom they allow to mix with their children when young; for much mischief thence ensues, and our natural inclinations are unto evil rather than unto good.

4. So it was with me; for I had a sister much older than myself, [2] from whose modesty and goodness, which were great, I learned nothing; and learned every evil from a relative who was often in the house. She was so light and frivolous, that my mother took great pains to keep her out of the house, as if she foresaw the evil I should learn from her; but she could not succeed, there being so many reasons for her coming. I was very fond of this person's company, gossiped and talked with her; for she helped me in all the amus.e.m.e.nts I liked, and, what is more, found some for me, and communicated to me her own conversations and her vanities. Until I knew her, I mean, until she became friendly with me, and communicated to me her own affairs--I was then about fourteen years old, a little more, I think--I do not believe that I turned away from G.o.d in mortal sin, or lost the fear of Him, though I had a greater fear of disgrace.

This latter fear had such sway over me, that I never wholly forfeited my good name--and, as to that, there was nothing in the world for which I would have bartered it, and n.o.body in the world I liked well enough who could have persuaded me to do it. Thus I might have had the strength never to do anything against the honour of G.o.d, as I had it by nature not to fail in that wherein I thought the honour of the world consisted; and I never observed that I was failing in many other ways. In vainly seeking after it I was extremely careful; but in the use of the means necessary for preserving it I was utterly careless. I was anxious only not to be lost altogether.

5. This friendship distressed my father and sister exceedingly.

They often blamed me for it; but, as they could not hinder that person from coming into the house, all their efforts were in vain; for I was very adroit in doing anything that was wrong.

Now and then, I am amazed at the evil one bad companion can do,--nor could I believe it if I did not know it by experience,--especially when we are young: then is it that the evil must be greatest. Oh, that parents would take warning by me, and look carefully to this! So it was; the conversation of this person so changed me, that no trace was left of my soul's natural disposition to virtue, and I became a reflection of her and of another who was given to the same kind of amus.e.m.e.nts.

6. I know from this the great advantage of good companions; and I am certain that if at that tender age I had been thrown among good people, I should have persevered in virtue; for if at that time I had found any one to teach me the fear of G.o.d, my soul would have grown strong enough not to fall away. Afterwards, when the fear of G.o.d had utterly departed from me, the fear of dishonour alone remained, and was a torment to me in all I did.

When I thought that n.o.body would ever know, I ventured upon many things that were neither honourable nor pleasing unto G.o.d.

7. In the beginning, these conversations did me harm--I believe so. The fault was perhaps not hers, but mine; for afterwards my own wickedness was enough to lead me astray, together with the servants about me, whom I found ready enough for all evil.

If any one of these had given me good advice, I might perhaps have profited by it; but they were blinded by interest, as I was by pa.s.sion. Still, I was never inclined to much evil,--for I hated naturally anything dishonourable,--but only to the amus.e.m.e.nt of a pleasant conversation. The occasion of sin, however, being present, danger was at hand, and I exposed to it my father and brothers. G.o.d delivered me out of it all, so that I should not be lost, in a manner visibly against my will, yet not so secretly as to allow me to escape without the loss of my good name and the suspicions of my father.

8. I had not spent, I think, three months in these vanities, when they took me to a monastery [3] in the city where I lived, in which children like myself were brought up, though their way of life was not so wicked as mine. This was done with the utmost concealment of the true reason, which was known only to myself and one of my kindred. They waited for an opportunity which would make the change seem nothing out of the way; for, as my sister was married, it was not fitting I should remain alone, without a mother, in the house.

9. So excessive was my father's love for me, and so deep my dissembling, that he never would believe me to be so wicked as I was; and hence I was never in disgrace with him. Though some remarks were made, yet, as the time had been short, nothing could be positively a.s.serted; and, as I was so much afraid about my good name, I had taken every care to be secret; and yet I never considered that I could conceal nothing from Him Who seeth all things. O my G.o.d, what evil is done in the world by disregarding this, and thinking that anything can be kept secret that is done against Thee! I am quite certain that great evils would be avoided if we clearly understood that what we have to do is, not to be on our guard against men, but on our guard against displeasing Thee.

10. For the first eight days, I suffered much; but more from the suspicion that my vanity was known, than from being in the monastery; for I was already weary of myself--and, though I offended G.o.d, I never ceased to have a great fear of Him, and contrived to go to confession as quickly as I could. I was very uncomfortable; but within eight days, I think sooner, I was much more contented than I had been in my father's house. All the nuns were pleased with me; for our Lord had given me the grace to please every one, wherever I might be. I was therefore made much of in the monastery. Though at this time I hated to be a nun, yet I was delighted at the sight of nuns so good; for they were very good in that house--very prudent, observant of the rule, and recollected.

11. Yet, for all this, the devil did not cease to tempt me; and people in the world sought means to trouble my rest with messages and presents. As this could not be allowed, it was soon over, and my soul began to return to the good habits of my earlier years; and I recognized the great mercy of G.o.d to those whom He places among good people. It seems as if His Majesty had sought and sought again how to convert me to Himself. Blessed be Thou, O Lord, for having borne with me so long! Amen.

12. Were it not for my many faults, there was some excuse for me, I think, in this: that the conversation I shared in was with one who, I thought, would do well in the estate of matrimony; [4] and I was told by my confessors, and others also, whom in many points I consulted, used to say, that I was not offending G.o.d. One of the nuns [5] slept with us who were seculars, and through her it pleased our Lord to give me light, as I shall now explain.

1. The Saint throughout her life was extremely careful of cleanliness. In one of her letters to Father Jerome Gratian of the Mother of G.o.d (No. 323, Letter 28, vol. iii. ed. Doblado), she begs him, for the love of G.o.d, to see that the Fathers had clean cells and table; and the Ven. Mother Anne of St. Bartholomew, in her life (Bruxelles, 1708, p. 40), says that she changed the Saint's linen on the day of her death, and was thanked by her for her carefulness. "Her soul was so pure," says the Ven. Mother, "that she could not bear anything that was not clean."

2. Maria de Cepeda, half-sister of the Saint. She was married to Don Martin de Guzman y Barrientos; and the contract for the dowry was signed January 11, 1531 (Reforma de los Descalcos lib. i. ch. vii. -- 4).

3. The Augustinian Monastery of Our Lady of Grace. It was founded in 1509 by the venerable Fra Juan of Seville, Vicar-General of the Order (Reforma de los Descalcos lib. i. ch. vii. n. 2). There were forty nuns in the house at this time (De la Fuente).

4. Some have said that the Saint at this time intended, or wished, to be married; and Father Bouix translates the pa.s.sage thus: "une alliance honorable pour moi." But it is more probable that the Saint had listened only to the story of her cousin's intended marriage; for in ch. v. -- 11, she says that our Lord had always kept her from seeking to be loved of men.

5. Dona Maria Brizeno, mistress of the secular children who were educated in the monastery (Reforma, lib. i. ch. vii. -- 3).

Chapter III.

The Blessing of Being with Good People. How Certain Illusions Were Removed.