1. After those four days, during which I was insensible, so great was my distress, that our Lord alone knoweth the intolerable sufferings I endured. My tongue was bitten to pieces; there was a choking in my throat because I had taken nothing, and because of my weakness, so that I could not swallow even a drop of water; all my bones seemed to be out of joint, and the disorder of my head was extreme. I was bent together like a coil of ropes--for to this was I brought by the torture of those days--unable to move either arm, or foot, or hand, or head, any more than if I had been dead, unless others moved me; I could move, however, I think, one finger of my right hand. Then, as to touching me, that was impossible, for I was so bruised that I could not endure it. They used to move me in a sheet, one holding one end, and another the other. This lasted till Palm Sunday. [1]

2. The only comfort I had was this--if no one came near me, my pains frequently ceased; and then, because I had a little rest, I considered myself well, for I was afraid my patience would fail: and thus I was exceedingly happy when I saw myself free from those pains which were so sharp and constant, though in the cold fits of an intermittent fever, which were most violent, they were still unendurable. My dislike of food was very great.

3. I was now so anxious to return to my monastery, that I had myself conveyed thither in the state I was in. There they received alive one whom they had waited for as dead; but her body was worse than dead: the sight of it could only give pain. It is impossible to describe my extreme weakness, for I was nothing but bones. I remained in this state, as I have already said, [2]

more than eight months; and was paralytic, though getting better, for about three years. I praised G.o.d when I began to crawl on my hands and knees. I bore all this with great resignation, and, if I except the beginning of my illness, with great joy; for all this was as nothing in comparison with the pains and tortures I had to bear at first. I was resigned to the will of G.o.d, even if He left me in this state for ever. My anxiety about the recovery of my health seemed to be grounded on my desire to pray in solitude, as I had been taught; for there were no means of doing so in the infirmary. I went to confession most frequently, spoke much about G.o.d, and in such a way as to edify everyone; and they all marvelled at the patience which our Lord gave me--for if it had not come from the hand of His Majesty, it seemed impossible to endure so great an affliction with so great a joy.

4. It was a great thing for me to have had the grace of prayer which G.o.d had wrought in me; it made me understand what it is to love Him. In a little while, I saw these virtues renewed within me; still they were not strong, for they were not sufficient to sustain me in justice. I never spoke ill in the slightest degree whatever of any one, and my ordinary practice was to avoid all detraction; for I used to keep most carefully in mind that I ought not to a.s.sent to, nor say of another, anything I should not like to have said of myself. I was extremely careful to keep this resolution on all occasions though not so perfectly, upon some great occasions that presented themselves, as not to break it sometimes. But my ordinary practice was this: and thus those who were about me, and those with whom I conversed, became so convinced that it was right, that they adopted it as a habit.

It came to be understood that where I was, absent persons were safe; so they were also with my friends and kindred, and with those whom I instructed. Still, for all this, I have a strict account to give unto G.o.d for the bad example I gave in other respects. May it please His Majesty to forgive me, for I have been the cause of much evil; though not with intentions as perverse as were the acts that followed.

5. The longing for solitude remained, and I loved to discourse and speak of G.o.d; for if I found any one with whom I could do so, it was a greater joy and satisfaction to me than all the refinements--or rather to speak more correctly, the real rudeness--of the world's conversation. I communicated and confessed more frequently still, and desired to do so; I was extremely fond of reading good books; I was most deeply penitent for having offended G.o.d; and I remember that very often I did not dare to pray, because I was afraid of that most bitter anguish which I felt for having offended G.o.d, dreading it as a great chastis.e.m.e.nt. This grew upon me afterwards to so great a degree, that I know of no torment wherewith to compare it; and yet it was neither more nor less because of any fear I had at any time, for it came upon me only when I remembered the consolations of our Lord which He gave me in prayer, the great debt I owed Him, the evil return I made: I could not bear it. I was also extremely angry with myself on account of the many tears I shed for my faults, when I saw how little I improved, seeing that neither my good resolutions, nor the pains I took, were sufficient to keep me from falling whenever I had the opportunity. I looked on my tears as a delusion; and my faults, therefore, I regarded as the more grievous, because I saw the great goodness of our Lord to me in the shedding of those tears, and together with them such deep compunction.

6. I took care to go to confession as soon as I could; and, as I think, did all that was possible on my part to return to a state of grace. But the whole evil lay in my not thoroughly avoiding the occasions of sin, and in my confessors, who helped me so little. If they had told me that I was travelling on a dangerous road, and that I was bound to abstain from those conversations, I believe, without any doubt, that the matter would have been remedied, because I could not bear to remain even for one day in mortal sin, if I knew it.

7. All these tokens of the fear of G.o.d came to me through prayer; and the greatest of them was this, that fear was swallowed up of love--for I never thought of chastis.e.m.e.nt. All the time I was so ill, my strict watch over my conscience reached to all that is mortal sin.

8. O my G.o.d! I wished for health, that I might serve Thee better; that was the cause of all my ruin. For when I saw how helpless I was through paralysis, being still so young, and how the physicians of this world had dealt with me, I determined to ask those of heaven to heal me--for I wished, nevertheless, to be well, though I bore my illness with great joy. Sometimes, too, I used to think that if I recovered my health, and yet were lost for ever, I was better as I was. But, for all that, I thought I might serve G.o.d much better if I were well. This is our delusion; we do not resign ourselves absolutely to the disposition of our Lord, Who knows best what is for our good.

9. I began by having Ma.s.ses and prayers said for my intention--prayers that were highly sanctioned; for I never liked those other devotions which some people, especially women, make use of with a ceremoniousness to me intolerable, but which move them to be devout. I have been given to understand since that they were unseemly and superst.i.tious; and I took for my patron and lord the glorious St. Joseph, and recommended myself earnestly to him. I saw clearly that both out of this my present trouble, and out of others of greater importance, relating to my honour and the loss of my soul, this my father and lord delivered me, and rendered me greater services than I knew how to ask for.

I cannot call to mind that I have ever asked him at any time for anything which he has not granted; and I am filled with amazement when I consider the great favours which G.o.d hath given me through this blessed Saint; the dangers from which he hath delivered me, both of body and of soul. To other Saints, our Lord seems to have given grace to succour men in some special necessity; but to this glorious Saint, I know by experience, to help us in all: and our Lord would have us understand that as He was Himself subject to him upon earth--for St. Joseph having the t.i.tle of father, and being His guardian, could command Him--so now in heaven He performs all his pet.i.tions. I have asked others to recommend themselves to St. Joseph, and they too know this by experience; and there are many who are now of late devout to him, [3] having had experience of this truth.

10. I used to keep his feast with all the solemnity I could, but with more vanity than spirituality, seeking rather too much splendour and effect, and yet with good intentions. I had this evil in me, that if our Lord gave me grace to do any good, that good became full of imperfections and of many faults; but as for doing wrong, the indulgence of curiosity and vanity, I was very skilful and active therein. Our Lord forgive me!

11. Would that I could persuade all men to be devout to this glorious Saint; for I know by long experience what blessings he can obtain for us from G.o.d. I have never known any one who was really devout to him, and who honoured him by particular services, who did not visibly grow more and more in virtue; for he helps in a special way those souls who commend themselves to him. It is now some years since I have always on his feast asked him for something, and I always have it. If the pet.i.tion be in any way amiss, he directs it aright for my greater good.

12. If I were a person who had authority to write, it would be a pleasure to me to be diffusive in speaking most minutely of the graces which this glorious Saint has obtained for me and for others. But that I may not go beyond the commandment that is laid upon me, I must in many things be more brief than I could wish, and more diffusive than is necessary in others; for, in short, I am a person who, in all that is good, has but little discretion. But I ask, for the love of G.o.d, that he who does not believe me will make the trial for himself--when he will see by experience the great good that results from commending oneself to this glorious patriarch, and being devout to him. Those who give themselves to prayer should in a special manner have always a devotion to St. Joseph; for I know not how any man can think of the Queen of the angels, during the time that she suffered so much with the Infant Jesus, without giving thanks to St. Joseph for the services he rendered them then. He who cannot find any one to teach him how to pray, let him take this glorious Saint for his master, and he will not wander out of the way.

13. May it please our Lord that I have not done amiss in venturing to speak about St. Joseph; for, though I publicly profess my devotion to him, I have always failed in my service to him and imitation of him. He was like himself when he made me able to rise and walk, no longer a paralytic; and I, too, am like myself when I make so bad a use of this grace.

14. Who could have said that I was so soon to fall, after such great consolations from G.o.d--after His Majesty had implanted virtues in me which of themselves made me serve Him--after I had been, as it were, dead, and in such extreme peril of eternal d.a.m.nation--after He had raised me up, soul and body, so that all who saw me marvelled to see me alive? What can it mean, O my Lord? The life we live is so full of danger! While I am writing this--and it seems to me, too, by Thy grace and mercy--I may say with St. Paul, though not so truly as he did: "It is not I who live now, but Thou, my Creator, livest in me." [4] For some years past, so it seems to me, Thou hast held me by the hand; and I see in myself desires and resolutions--in some measure tested by experience, in many ways, during that time--never to do anything, however slight it may be, contrary to Thy will, though I must have frequently offended Thy Divine Majesty without being aware of it; and I also think that nothing can be proposed to me that I should not with great resolution undertake for Thy love.

In some things Thou hast Thyself helped me to succeed therein.

I love neither the world, nor the things of the world; nor do I believe that anything that does not come from Thee can give me pleasure; everything else seems to me a heavy cross.

15. Still, I may easily deceive myself, and it may be that I am not what I say I am; but Thou knowest, O my Lord, that, to the best of my knowledge, I lie not. I am afraid, and with good reason, lest Thou shouldst abandon me; for I know now how far my strength and little virtue can reach, if Thou be not ever at hand to supply them, and to help me never to forsake Thee. May His Majesty grant that I be not forsaken of Thee even now, when I am thinking all this of myself!

16. I know not how we can wish to live, seeing that everything is so uncertain. Once, O Lord, I thought it impossible to forsake Thee so utterly; and now that I have forsaken Thee so often, I cannot help being afraid; for when Thou didst withdraw but a little from me, I fell down to the ground at once. Blessed for ever be Thou! Though I have forsaken Thee, Thou hast not forsaken me so utterly but that Thou hast come again and raised me up, giving me Thy hand always. Very often, O Lord, I would not take it: very often I would not listen when Thou wert calling me again, as I am going to show.

1. March 25, 1537.

2. Ch. v. -- 17. The Saint left her monastery in 1535; and in the spring of 1536 went from her sister's house to Bezadas; and in July of that year was brought back to her father's house in Avila, wherein she remained till Palm Sunday, 1537, when she returned to the Monastery of the Incarnation. She had been seized with paralysis there, and laboured under it nearly three years, from 1536 to 1539, when she was miraculously healed through the intercession of St. Joseph (Bolland, n. 100, 101).

The dates of the Chronicler are different from these.

3. Of the devotion to St. Joseph, F. Faber (The Blessed Sacrament, bk. ii. p. 199, 3rd ed.) says that it took its rise in the West, in a confraternity in Avignon. "Then it spread over the church. Gerson was raised up to be its doctor and theologian, and St. Teresa to be its Saint, and St. Francis of Sales to be its popular teacher and missionary. The houses of Carmel were like the holy house of Nazareth to it; and the colleges of the Jesuits, its peaceful sojourns in dark Egypt."

4. Galat. ii. 20: "Vivo autem, jam non ego; vivit vero in me Christus."

Chapter VII.

Lukewarmness. The Loss of Grace. Inconvenience of Laxity in Religious Houses.

1. So, then, going on from pastime to pastime, from vanity to vanity, from one occasion of sin to another, I began to expose myself exceedingly to the very greatest dangers: my soul was so distracted by many vanities, that I was ashamed to draw near unto G.o.d in an act of such special friendship as that of prayer. [1]

As my sins multiplied, I began to lose the pleasure and comfort I had in virtuous things: and that loss contributed to the abandonment of prayer. I see now most clearly, O my Lord, that this comfort departed from me because I had departed from Thee.

2. It was the most fearful delusion into which Satan could plunge me--to give up prayer under the pretence of humility. I began to be afraid of giving myself to prayer, because I saw myself so lost. I thought it would be better for me, seeing that in my wickedness I was one of the most wicked, to live like the mult.i.tude--to say the prayers which I was bound to say, and that vocally: not to practise mental prayer nor commune with G.o.d so much; for I deserved to be with the devils, and was deceiving those who were about me, because I made an outward show of goodness; and therefore the community in which I dwelt is not to be blamed; for with my cunning I so managed matters, that all had a good opinion of me; and yet I did not seek this deliberately by simulating devotion; for in all that relates to hypocrisy and ostentation--glory be to G.o.d!--I do not remember that I ever offended Him, [2] so far as I know. The very first movements herein gave me such pain, that the devil would depart from me with loss, and the gain remained with me; and thus, accordingly, he never tempted me much in this way. Perhaps, however, if G.o.d had permitted Satan to tempt me as sharply herein as he tempted me in other things, I should have fallen also into this; but His Majesty has preserved me until now. May He be blessed for evermore! It was rather a heavy affliction to me that I should be thought so well of; for I knew my own secret.

3. The reason why they thought I was not so wicked was this: they saw that I, who was so young, and exposed to so many occasions of sin, withdrew myself so often into solitude for prayer, read much, spoke of G.o.d, that I liked to have His image painted in many places, to have an oratory of my own, and furnish it with objects of devotion, that I spoke ill of no one, and other things of the same kind in me which have the appearance of virtue. Yet all the while--I was so vain--I knew how to procure respect for myself by doing those things which in the world are usually regarded with respect.

4. In consequence of this, they gave me as much liberty as they did to the oldest nuns, and even more, and had great confidence in me; for as to taking any liberty for myself, or doing anything without leave--such as conversing through the door, or in secret, or by night--I do not think I could have brought myself to speak with anybody in the monastery in that way, and I never did it; for our Lord held me back. It seemed to me--for I considered many things carefully and of set purpose--that it would be a very evil deed on my part, wicked as I was, to risk the credit of so many nuns, who were all good--as if everything else I did was well done! In truth, the evil I did was not the result of deliberation, as this would have been, if I had done it, although it was too much so.

5. Therefore, I think that it did me much harm to be in a monastery not enclosed. The liberty which those who were good might have with advantage--they not being obliged to do more than they do, because they had not bound themselves to enclosure--would certainly have led me, who am wicked, straight to h.e.l.l, if our Lord, by so many remedies and means of His most singular mercy, had not delivered me out of that danger--and it is, I believe, the very greatest danger--namely, a monastery of women unenclosed--yea, more, I think it is, for those who will be wicked, a road to h.e.l.l, rather than a help to their weakness.

This is not to be understood of my monastery; for there are so many there who in the utmost sincerity, and in great perfection, serve our Lord, so that His Majesty, according to His goodness, cannot but be gracious unto them; neither is it one of those which are most open for all religious observances are kept in it; and I am speaking only of others which I have seen and known.

6. I am exceedingly sorry for these houses, because our Lord must of necessity send His special inspirations not merely once, but many times, if the nuns therein are to be saved, seeing that the honours and amus.e.m.e.nts of the world are allowed among them, and the obligations of their state are so ill-understood. G.o.d grant they may not count that to be virtue which is sin, as I did so often! It is very difficult to make people understand this; it is necessary our Lord Himself should take the matter seriously into His own hands.

7. If parents would take my advice, now that they are at no pains to place their daughters where they may walk in the way of salvation without incurring a greater risk than they would do if they were left in the world, let them look at least at that which concerns their good name. Let them marry them to persons of a much lower degree, rather than place them in monasteries of this kind, unless they be of extremely good inclinations, and G.o.d grant that these inclinations may come to good! or let them keep them at home. If they will be wicked at home, their evil life can be hidden only for a short time; but in monasteries it can be hidden long, and, in the end, it is our Lord that discovers it.

They injure not only themselves, but all the nuns also. And all the while the poor things are not in fault; for they walk in the way that is shown them. Many of them are to be pitied; for they wished to withdraw from the world, and, thinking to escape from the dangers of it, and that they were going to serve our Lord, have found themselves in ten worlds at once, without knowing what to do, or how to help themselves. Youth and sensuality and the devil invite them and incline them to follow certain ways which are of the essence of worldliness. They see these ways, so to speak, considered as safe there.

8. Now, these seem to me to be in some degree like those wretched heretics who will make themselves blind, and who will consider that which they do to be good, and so believe, but without really believing; for they have within themselves something that tells them it is wrong.

9. Oh, what utter ruin! utter ruin of religious persons--I am not speaking now more of women than of men--where the rules of the Order are not kept; where the same monastery offers two roads: one of virtue and observance, the other of in.o.bservance, and both equally frequented! I have spoken incorrectly: they are not equally frequented; for, on account of our sins, the way of the greatest imperfection is the most frequented; and because it is the broadest, it is also the most in favour. The way of religious observance is so little used, that the friar and the nun who would really begin to follow their vocation thoroughly have reason to fear the members of their communities more than all the devils together. They must be more cautious, and dissemble more, when they would speak of that friendship with G.o.d which they desire to have, than when they would speak of those friendships and affections which the devil arranges in monasteries. I know not why we are astonished that the Church is in so much trouble, when we see those, who ought to be an example of every virtue to others, so disfigure the work which the spirit of the Saints departed wrought in their Orders. May it please His Divine Majesty to apply a remedy to this, as He sees it to be needful! Amen.

10. So, then, when I began to indulge in these conversations, I did not think, seeing they were customary, that my soul must be injured and dissipated, as I afterwards found it must be, by such conversations. I thought that, as receiving visits was so common in many monasteries, no more harm would befall me thereby than befell others, whom I knew to be good. I did not observe that they were much better than I was, and that an act which was perilous for me was not so perilous for them; and yet I have no doubt there was some danger in it, were it nothing else but a waste of time.

11. I was once with a person--it was at the very beginning of my acquaintance with her when our Lord was pleased to show me that these friendships were not good for me: to warn me also, and in my blindness, which was so great, to give me light. Christ stood before me, stern and grave, giving me to understand what in my conduct was offensive to Him. I saw Him with the eyes of the soul more distinctly than I could have seen Him with the eyes of the body. The vision made so deep an impression upon me, that, though it is more than twenty-six years ago, [3] I seem to see Him present even now. I was greatly astonished and disturbed, and I resolved not to see that person again.

12. It did me much harm that I did not then know it was possible to see anything otherwise than with the eyes of the body; [4] so did Satan too, in that he helped me to think so: he made me understand it to be impossible, and suggested that I had imagined the vision--that it might be Satan himself--and other suppositions of that kind. For all this, the impression remained with me that the vision was from G.o.d, and not an imagination; but, as it was not to my liking, I forced myself to lie to myself; and as I did not dare to discuss the matter with any one, and as great importunity was used, I went back to my former conversation with the same person, and with others also, at different times; for I was a.s.sured that there was no harm in seeing such a person, and that I gained, instead of losing, reputation by doing so. I spent many years in this pestilent amus.e.m.e.nt; for it never appeared to me, when I was engaged in it, to be so bad as it really was, though at times I saw clearly it was not good. But no one caused me the same distraction which that person did of whom I am speaking; and that was because I had a great affection for her.

13. At another time, when I was with that person, we saw, both of us, and others who were present also saw, something like a great toad crawling towards us, more rapidly than such a creature is in the habit of crawling. I cannot understand how a reptile of that kind could, in the middle of the day, have come forth from that place; it never had done so before, [5] but the impression it made on me was such, that I think it must have had a meaning; neither have I ever forgotten it. Oh, the greatness of G.o.d! with what care and tenderness didst Thou warn me in every way! and how little I profited by those warnings!

14. There was in that house a nun, who was related to me, now grown old, a great servant of G.o.d, and a strict observer of the rule. She too warned me from time to time; but I not only did not listen to her, but was even offended, thinking she was scandalized without cause. I have mentioned this in order that my wickedness and the great goodness of G.o.d might be understood, and to show how much I deserved h.e.l.l for ingrat.i.tude so great, and, moreover, if it should be our Lord's will and pleasure that any nun at any time should read this, that she might take warning by me. I beseech them all, for the love of our Lord, to flee from such recreations as these.

15. May His Majesty grant I may undeceive some one of the many I led astray when I told them there was no harm in these things, and a.s.sured them there was no such great danger therein. I did so because I was blind myself; for I would not deliberately lead them astray. By the bad example I set before them--I spoke of this before [6]--I was the occasion of much evil, not thinking I was doing so much harm.

16. In those early days, when I was ill, and before I knew how to be of use to myself, I had a very strong desire to further the progress of others: [7] a most common temptation of beginners.

With me, however, it had good results. Loving my father so much, I longed to see him in the possession of that good which I seemed to derive myself from prayer. I thought that in this life there could not be a greater good than prayer; and by roundabout ways, as well as I could, I contrived make him enter upon it; I gave him books for that end. As he was so good--I said so before [8]--this exercise took such a hold upon him, that in five or six years, I think it was, he made so great a progress that I used to praise our Lord for it. It was a very great consolation to me. He had most grievous trials of diverse kinds; and he bore them all with the greatest resignation. He came often to see me; for it was a comfort to him to speak of the things of G.o.d.

17. And now that I had become so dissipated, and had ceased to pray, and yet saw that he still thought I was what I used to be, I could not endure it, and so undeceived him. I had been a year and more without praying, thinking it an act of greater humility to abstain. This--I shall speak of it again [9]--was the greatest temptation I ever had, because it very nearly wrought my utter ruin; [10] for, when I used to pray, if I offended G.o.d one day, on the following days I would recollect myself, and withdraw farther from the occasions of sin.

18. When that blessed man, having that good opinion of me, came to visit me, it pained me to see him so deceived as to think that I used to pray to G.o.d as before. So I told him that I did not pray; but I did not tell him why. I put my infirmities forward as an excuse; for though I had recovered from that which was so troublesome, I have always been weak, even very much so; and though my infirmities are somewhat less troublesome now than they were, they still afflict me in many ways; specially, I have been suffering for twenty years from sickness every morning, [11] so that I could not take any food till past mid-day, and even occasionally not till later; and now, since my Communions have become more frequent, it is at night, before I lie down to rest, that the sickness occurs, and with greater pain; for I have to bring it on with a feather, or other means. If I do not bring it on, I suffer more; and thus I am never, I believe, free from great pain, which is sometimes very acute, especially about the heart; though the fainting-fits are now but of rare occurrence.

I am also, these eight years past, free from the paralysis, and from other infirmities of fever, which I had so often. These afflictions I now regard so lightly, that I am even glad of them, believing that our Lord in some degree takes His pleasure in them.

19. My father believed me when I gave him that for a reason, as he never told a lie himself; neither should I have done so, considering the relation we were in. I told him, in order to be the more easily believed, that it was much for me to be able to attend in choir, though I saw clearly that this was no excuse whatever; neither, however, was it a sufficient reason for giving up a practice which does not require, of necessity, bodily strength, but only love and a habit thereof; yet our Lord always furnishes an opportunity for it, if we but seek it. I say always; for though there may be times, as in illness, and from other causes, when we cannot be much alone, yet it never can be but there must be opportunities when our strength is sufficient for the purpose; and in sickness itself, and amidst other hindrances, true prayer consists, when the soul loves, in offering up its burden, and in thinking of Him for Whom it suffers, and in the resignation of the will, and in a thousand ways which then present themselves. It is under these circ.u.mstances that love exerts itself for it is not necessarily prayer when we are alone; and neither is it not prayer when we are not.