Yvette of Huy

ON BLESSED JUETTA, OR JUTTA, WIDOW AND RECLUSE, OF HUY IN BELGIUM.

Year of Christ 1228.

Juetta, widow and recluse of Huy in Belgium (Blessed).

[1] Huy, or Hoyum, is ^a celebrated town of Belgic Gaul, on the River Meuse, four leagues above Liege, the metropolis of the Eburones. Its origin is uncertain, but its antiquity is well attested. For Theodwin, Bishop of Liege, in ^a certain charter dated in the year of Christ 1066, testifies that ^a church of St. Mary, the Mother of God, was established there by St. Maternus, Huy, an ancient town of Belgium. the third Bishop of Trier and Apostle of the Tungri and neighbouring peoples; and mention of it is made in the Life of St. Domitian, Bishop of Maastricht, who flourished in the sixth century, written more than four hundred years ago, which we shall give on May 7. Harigerus of Lobbes, who lived in the time of Ottos the Second and Third, reports in chapter 38 that the town was founded by the Emperor Antoninus and called Benefactum. Nothing from earlier sources is available to us to confirm this. As for the claim that Pighius interpreted the city of the Juhones, which Tacitus in book 13 of the Annals records was consumed by fires erupting from the earth, as this very town, and thought it should be read as "Huiones" — this has not been accepted by Lipsius or other learned men. For although ^a fossil stone suitable for feeding fire is dug from the earth in the neighbouring territory, Tacitus says that not ^a city or town, but ^a civitas burned — that is, villages, fields, and hamlets. This is generally the meaning of civitas in Caesar and Tacitus, signifying ^a people living under the same institutions. Furthermore, Lipsius rightly doubts whether that people may have been elsewhere in Germany itself, not in Belgium. Certainly it was nearer to Cologne than Huy now is, for the fires were carried to its walls. The principal part of the town of Huy lies in the Condroz; the part on this side of the Meuse lies in the Hesbaye; they are joined by ^a strong and notable bridge. There the river Hoyoux, or Hoiolus, flows into the Meuse, rising in the Condroz at the village of Buzin. Whether the stream gave its name to the town, or received it therefrom, is uncertain.

[2] Here, as pertains to our subject, several Saints are celebrated with public veneration: Maurus on January 15, Mengold on February 8, Domitian on May 7, John the Lamb on July 25, and others — to whom Juetta, or Jutta, ^a most devout widow, rightly deserves to be added. Molanus records her in his additions Here Blessed Juetta, celebrated for the fame of her sanctity. to Usuard, and the German Martyrology, in these words: "In the territory of Liege died Juetta, ^a recluse, ^a most holy widow." The same Molanus treats of her in his Natales of the Saints of Belgium, where he calls her "the blessed mother Juetta," as does Hugo Menard. But Ferrarius writes: "At Floreffe, in the territory of Liege, Blessed Juetta, recluse." In fact Huy is several leagues distant from Floreffe, ^a noble monastery of the Premonstratensian Order in the diocese and County of Namur. The Sacrarium of the Saints of the Province of Liege, printed, records for this day: "St. Juetta, widow, recluse of Huy." Miraeus in his Cistercian Chronicle, Chrysostomus Henriquez in his Menologium, Andreas Saussay in his Gallican Martyrology, Valerius Andreas, and others also call her "Blessed."

[3] Her Life. The Life of Juetta was written by Hugo, ^a Canon of Floreffe, of the Premonstratensian Order — not the Benedictine, as Possevinus and Vossius, rashly following Wion, have reported. Hugo was not only ^a contemporary of Juetta but also ^a familiar friend, as he himself testifies in many places. He calls her everywhere "Holy," "the holy one of God," "a holy and blessed woman"; whether, however, she has been solemnly inscribed in the roll of the Saints, we have not ascertained. We publish this Life from the ancient codex of the distinguished Autbert Miraeus; Chrysostomus Henriquez also published it in his Lilia Cistercii. Our Rosweyde mentions Juetta in the Ecclesiastical Annals of Belgium under the year 1227, in which he believed she died, as did Miraeus — although it is established that she died on Thursday in the Octave of Epiphany in the year 1228, whose earlier months were reckoned according to the ancient custom as belonging to the preceding year. Rosweyde also published the Life of this same Juetta in the German tongue, in which he perpetually calls her "Saint." Concerning another Jutta — ^a virgin recluse and teacher of St. Hildegard — we shall treat on December 22.

LIFE BY HUGO OF FLOREFFE.

From the manuscript of the distinguished Autbert Miraeus.

Juetta, widow and recluse of Huy in Belgium (Blessed). BHL Number: 4620.

Author: Hugo, from manuscripts.

PREFACE TO THE LIFE

of the most devout woman Juetta, the recluse.

[1] Since it is written, and learned by experience, that "no one becomes supreme all at once," let the reader of what follows know that the Lady Juetta, through the strict, continual, and also lengthy exercise of the religious life, Juetta gradually attained to perfection. arrived at the grace which she obtained from God. Having been divinely anticipated, she did not allow the grace given to her to be empty within her, but, as an industrious tradeswoman, she always strove to multiply the talent entrusted to her with manifold profit — caring only to please Him by whom she feared she would be judged and hoped she would be rewarded, according to that saying: "Each one shall receive his own reward according to his own labour." For this reason, as ^a young woman rightly fearing herself on her own account, she rose up against herself in the fervour of the spirit, knowing how to apply her mind to God through divine fear, through compunction, through devout and prolonged prayers, and to occupy her mind continually — as far as was permitted — From youth devoted to piety. with divine and salutary scriptures; and taught by experience that the soul becomes the nearer and more loveable to God the more remote it is from the desires of the flesh and temporal cares. 1 Cor. 3:8. Whence the Apostle says: "He who strives in ^a contest abstains from all things." 1 Cor. 9:25. How hostile she was to her own flesh I shall relate in part, for the edification of many rather than for their imitation.

[2] She abhorred luxury. Immediately from the beginning of her conversion after the death of her husband, she changed her manners as well as her mind, putting far from herself all the precious and lavish ornaments she had possessed in clothing, rings, and necklaces — thereby giving those who saw her to understand that she did not desire ^a second marriage. Austere toward herself. She bound her flesh with iron, with leaden tablets hanging from her chest and back, using ^a hair-shirt, ^a woollen garment, or ^a sack in place of ^a chemise. Some years before her death, following the custom of the Cistercian Order (to whose governance she had devoted herself), she consented to wear ^a tunic next to her skin.

[3] After the example of Daniel, she laboured to be sober amid delicacies; and — that much may be inferred from ^a few words — when eating with others, as secretly as she could she would take for herself whatever was of less flavour and of the least value. Devoted to abstinence. Many times, while hungry and thirsty, she feigned satiety through the cheerfulness of her expression and speech. Even in the meanest necessities of the body she frequently denied herself. She mixed ashes into ^a porridge made solely from flour, Her food. when with bread of wheat or bran she would satisfy necessity without pleasure by such means. On ^a bed without ^a feather mattress, save for ^a pillow, Her bed. she would sparingly restore her body, wearied by fasts, vigils, beatings, genuflections, psalms, prayers, tears, striking of the breast, and other such pious labours. Modesty. In moderate attire — neither sordid nor sumptuous — with rare and measured speech, ^a modest countenance, ^a restrained gait, and an anxious circumspection of herself, with ^a reasonable devotion, she strove to present herself to those who beheld her in such ^a way as to provoke all to the emulation of goodness and the praise of God. She took care to provide what was good before God and men, guarding as far as she could against giving or receiving marks of suspicion or occasions of sin. In the confession of her faults she was so frequent and so scrupulous Diligence in confessing. that her confessors sometimes faulted her for ascribing guilt to herself where there was none.

[4] Amid these and similar things, how many and how grievous were the snares of the devil, Endurance of adversities. the temptations from the world and the flesh, and especially the injuries, blasphemies, contradictions, hindrances, losses, and reproaches of her many kinsmen and members of her household which this handmaid of Christ suffered — she alone who endured them could know.

PROLOGUE.

On the life and conduct of the handmaid of Christ, Juetta, recluse of the leper-house near Huy.

[5] To the venerable Father and Lord in Christ, John, by the grace of God Abbot of Floreffe: Brother Hugo, of the same Church, the last of all the Brethren both in life and deservedly the lowest in merit, with prayers and greeting offers what he is, though what he is be little. Although I do not doubt, Reverend Father, that among those who are under your governance many could be found This history was written at the command of Abbot John. who could both apply themselves more diligently to this work which you have given me to do and complete it, as I believe, more effectively — yet because it is honourable to reveal the works of God, and we are admonished by precept to gather up the fragments that remain from the table of Christ's blessing lest they perish, I humbly bow my neck to the command of the one who orders. Nay indeed, even if from the delay of disobedience judgment should proceed against me from your countenance, I do not refuse to accept the correction I have deserved, willingly offering my back, prepared for the lash.

[6] Nevertheless, lest the cause of delay should appear to have been entirely without cause, let your Paternity know in the Lord that when you first briefly outlined for me certain things about the virtues of this holy woman, I fell silent, clinging and greatly amazed at the novelty of the works of God and at the excellence of the Saint's virtues before God. Why the Author long delayed writing it. I remained for ^a while astonished; and having weighed the matters at last as best I could, I judged it more advisable to set ^a guard upon my mouth — both on account of the tongues of those who detract from God's work in human beings (for though His testimonies are exceedingly credible, those natural persons, not having the Spirit who gives life, do not know how to believe what they do not see, and in that they either distrust or disparage the grace working in those who are worthy of grace, they show themselves devoid of the grace of God); and also because, knowing myself to be insufficient and less than capable for these things, I feared to be charged with presumption, if perchance it should happen that under the weight of this grave material I should succumb with the work unfinished, as though under the burden of an oppressive bundle. For if it please you to consider the past ^a little, you can easily perceive that not without reason I so many times evaded the execution of your command, both in speaking and in writing, despite the variety of times and circumstances, although repeatedly ordered — but chiefly because the children of this generation are not so much accustomed to admire and praise whatever words or deeds, even if less praiseworthy, of outsiders, as to esteem less those same things, however commendable, in members of their own household; since all their authority and the sum of their praises lies in their being outsiders, and the contempt for the latter lies in their being members of the household. But then, because, surveying everything around me in my circuit, I do not find myself to be such that I — not being upright — could worthily speak the righteous deeds of the Lord, or — not being holy — proclaim the glory of the Saints. Nonetheless, because hope is the confidence in future goods arising from the grace of God and ^a good conscience, and the merits of the venerable woman about whom I have proposed to write can avail more with God, the judge of the spirits of the just, for my pardon than my iniquity can merit for my punishment — I shall lift up my eyes to Him from whom I hope my help will come; and I invoke the Holy Spirit, His indweller, that He may deign to accompany with His gracious favour the beginning of this work — nay indeed, that even if the beginning should happen to be feeble in any way, ^a better fortune may follow.

[7] Why he does not aim at elegance. But let my reader not demand of me the spurious flowers of pagan authors or the splendid grace of eloquence, since according to the philosophers themselves no controversy about words should be entertained when the facts are established. And ^a certain authority says that the arrangement of words is sought only where truth, with virtue as witness, does not commend itself. Therefore, although it be ^a crime most to be abhorred to say anything false about God, even if it might seem to pertain to His praise — since falsity is praised in God with no less ^a crime than truth, which is God, is disparaged — lest anyone, however, should fashion me as an inventor of fabulous things or an interpreter of dreams (because the natural man does not perceive the things that are of the Spirit of God), I call as witness Him who is the Truth that I have put nothing into this work Whence he drew what he writes. except what I have heard either from you, Father, who learned the virtues and works of this holy woman from her last confession, or certainly from her who still survives as ^a truthful witness of all her deeds — as her inseparable companion and sole associate in the house, to whom it was given to know as much about her as she herself wished to be known, and as much as it has been given to ^a human being to know. For since she had heard the Scripture that there is "a time to keep silence and ^a time to speak," certain things from what the Lord had done for her — when she was in secret in His tabernacle — she wished to be made manifest before her death, and they were made manifest; but certain things which she wished to be kept hidden are hidden, and shall not be revealed until, when thrones are set and books are opened, the Ancient of Days shall sit in the council of the Saints, the universal judge of all. Eccles. 3:7.

TREATISE.

On the life and conduct of the handmaid of Christ, Juetta, recluse of the leper-house near Huy.

CHAPTER I.

[8] Blessed Juetta's homeland; her upright character in adolescence. In the bishopric of Liege, in the town commonly called Huy, there was ^a girl born of distinguished citizens, young in age but mature in understanding, beautiful of face, adorned in character, chaste in body, modest in her bearing, pleasing in the eyes of all — Juetta by name. When her parents, being well supplied according to the state of this world with temporal goods and an abundance of those things which mortals regard as of first importance, began with kinsmen and friends to discuss the marriage of their daughter — whom they loved uniquely — who, having now passed beyond the bounds of infancy, appeared to be of marriageable age, being about thirteen years old. Since she was indeed very beautiful in her physical appearance and of graceful countenance — adorned as she was by the first flowers of youth, the beauty of nature, and the comeliness of virginity, with these endowments intermingled — she was sought in marriage by the parents of not ^a few sons of citizens, who were judged not greatly inferior to her either in birth or in fortune.

Chapter II. How she received ^a husband against her will.

[9] But the girl, prudently considering what she had not yet learned by experience — that the law of matrimony is ^a heavy yoke, with the burdensome cares of pregnancy, the perils of childbirth, the rearing of children, and beyond all these, the uncertain fortunes of husbands, the care of the household and domestic affairs, and moreover the toil of daily anxiety — She marries unwillingly. refused all marriage. She pressed by whatever means she could, now supplicating her father, now her mother, that they would allow her to remain without ^a husband. But perceiving that what she wished could not be, since her friends and father persisted and compelled her to accept ^a husband in accordance with their counsels — because she could not resist the will of all any longer — she was betrothed, although she was an only virgin, to ^a certain young man from among the citizens.

[10] When the time of the wedding had passed and she seemed to have been changed into another state of life, yet her spirit could not be altered from the rigour of her former will and the desire for her previous liberty. For she was compelled to learn by experience what she had always feared from the beginning might happen to her. She abhors the use of marriage. She began to so abhor the exercise of marriage and to detest all conjugal union that — as she afterwards confessed — if she had not yet done what she had done, no persuasion of friends, no fear, and no superior power would have inclined her to do it. She did this, however, not with the intention that she might the more securely, because more freely, be able to think about the things of God, or how she might please God, if she were free from ^a husband; but rather, by ^a certain natural impulse of the mind, the pure disposition of her heart was inwardly stirred, whereby her flesh outwardly disdained to be subject to carnal delight, and to entangle her soul in secular cares as the use and order of marriage demands and requires.

Chapter III. On the grief she suffered from her hatred of marriage.

[11] She would sometimes recall the days of her youth, when she had lived without care, and from the memory of those days her spirit was tormented all the more anxiously within, the more attentively she considered how different and divided from one another were the times and seasons of every matter under heaven, in the varying essence of their being. Thus in ^a wondrous manner the force of her grief increased with each passing day, and in the course of time gradually consumed her strength — until, as the wound swelled, the evil grew, and the last state became worse than the first. For from the vehemence of her continual sorrow, From disgust with marriage, she wishes for her husband's death. her soul began to be weary of her life, and falling thus into ^a certain torpor of mind, she began to hold the payment of the conjugal debt in such hatred that, in order to become free from her husband, she seemed positively to desire his death — and truly so it was. Yet because I seem to have mentioned this sin to her praise, I have proposed to explain in what follows with what severe rigour she afterwards avenged it upon herself, even though she had wonderfully obtained the Lord's indulgence for it. What more? Wherever she turned or whatever she attempted, on every side there was grief, everywhere pains, from all directions sighs. In all her ways she found tribulation and sorrow. And why this, if not that she might call upon the name of the Lord? For sometimes vexation alone gives understanding to the hearing.

Chapter IV. On her visitation by the Lord.

[12] But since not even so would she turn or attend to the grace that was freely offering itself to one who refused — nay, was even pursuing one who fled — yet because it depends not on the one who wills or the one who runs, but on God who has mercy, who works in us both the willing and the good work, the Lord at last spread over her the net of His mercies through the gift of His prevenient grace, so that there was no longer any place to escape His hand. For when Jesus ascended into the little boat of her heart, which in the midst of the sea was being tossed by great waves, the wind ceased — that is, the thoughts that were driving her toward the abyss of despair were subdued — because, She is freed from that temptation. as authority says, in whomsoever God is present through grace, immediately all the force of war is stilled. And ^a great calm came about, because the nearer God becomes to ^a person through grace, the more, with the storm of temptations expelled, the mind, rendered more secure, pours itself, dissolved within by the fire of charity, into the love of its Creator. Then indeed through the things that had been done for her by the Lord, the creature understood her Creator; and when the darkness of heart was driven away — by whose covering she had seen nothing even with open eyes — and with the sun of justice illuminating her face, she too began to look upon the face of the Lord who was calling her, and learned by experience that, had not the Lord helped her, her soul would very nearly have dwelt in hell. Nor is this surprising. For the Lord was now looking to the aid of His handmaid, She devotes herself to the pursuit of virtues. and taking away from her the heart of stone, He gave her ^a heart of flesh for understanding His will and doing it, and for worshipping Him with sacrifices and gifts — that is, both in the mortification of her own body and in the practice of ^a more restricted life, as well as in the generosity of almsgiving, the constancy of prayer, and the other fruits of good works, by which sacrifices God is won over. And suddenly she was changed into another woman, and putting off the old self with its deeds, she was renewed in the knowledge of Him who created her; and behold, the last things of her life were made very unlike the former ones — without doubt, compared to her evils, the best of goods. For with the coming of the South Wind the North Wind had arisen — from which an evil omen is disclosed — and before the face of the Holy Spirit, who had come to overshadow her, the scattered cloud of His coldness was like ashes; and with the cloud removed from the midst, which she herself had previously set before her, her prayer now passed freely through to the Lord.

Chapter V. On the death of her husband, and the children she bore from him.

[13] Her husband dies. Meanwhile, when her husband — by what judgment of God is uncertain — had entered upon the way of all flesh, she was made ^a widow, as she had desired, having lived with him five years from her virginity. She had, however, borne from him three children, one of whom she returned to God while still in baptismal garments. The two remaining she raised until, having passed beyond the bounds of infancy, she assigned one to literary studies, Her three sons. while keeping the other at home with her, because he was younger and his still tender age could not endure the labour of study.

[14] After the death of her husband, therefore, when she had come into possession of her affairs, although she was still ^a young woman of eighteen years and of comely appearance, The widow spurns ^a second marriage. she conducted herself so devoutly and prudently in all things that were to be done, that she drew many to admiration of her and to follow her example. And although she was sought in marriage by many men who were honourable according to the world — both on account of her modesty, for which she was widely commended by others, and on account of her physical beauty and the abundance of goods, which had remained to her in no small amount — her mind could never be inclined to consent to marriage by the promises or entreaties of anyone whatsoever; having been taught by realities rather than by words, as she had learned in the book of experience, how great was the difference between the state in which she now found herself and the state of her former life.

Chapter VI. How her father wished to give her to ^a second husband.

[15] At that time there presided over the See of Liege the Lord Radulph, Bishop of good memory, whose steward of affairs and financial agent was the father of Juetta herself, both in the castle Her father was the Bishop of Liege's Receiver and Steward. and in the town of Huy — and, as is commonly said, was his Cellarer — because, as I have said, he was an exceedingly wealthy man. On account of his great diligence, prudence, and fidelity, he had become so beloved and intimate with the Bishop that all affairs which were to be conducted in the entire surrounding region were managed with his provision and counsel. He attempts to persuade her to ^a second marriage. Wishing to extend the line of his posterity, he began to assail his daughter's resolve with whatever admonitions he could, pressing her opportunely and importunely to consent to marriage and thereby to acquiesce to the counsels and wishes of her friends. But seeing her immovable purpose in the perseverance of widowhood, and that she passed by with deaf ears everything that was proposed to her, he suspected that what could not be accomplished through kinsmen might be brought about through the Bishop. Even through the Bishop himself. He approached him, and having laid before him the circumstances and reasons as they stood between himself and his daughter, he humbly requested that the Bishop would be willing to speak with his daughter about marriage. The Bishop most willingly agreed, ordering the daughter to be brought to him, and he promised that he would persuade her admirably about marriage. The messenger went, and the young woman was brought before the Bishop and the Magnates who were seated with him. Seeing the multitude of soldiers and men of various ranks who had filled the house, she was struck with fear and shame alike, exceedingly confused. But behold, the Bishop, seeing her as though overwhelmed with modesty, ordered her to come closer, and consoling her gently and speaking to her more privately, he began to broach the subject of marriage, trying to entice her with persuasive words to accept ^a husband in accordance with his counsels and her father's wishes.

[16] But while he was speaking, she was indeed silent outwardly, yet from the depths she was pouring forth prayer with great devotion of heart to God, that He might free her from the pressing distress of the moment, with the purpose of her widowhood preserved — which she had already vowed to Him alone and had it in the desire of her heart to preserve inviolate to the end. Nevertheless, responding to the Bishop on each point as cautiously and wisely as she could, She responds to him wisely. she declared that widowhood pleased her more than marriage, that she had vowed widowhood and wished to pay this vow to Christ for as long as she lived. And behold, when wise and shrewd men were arguing against the singular decision of ^a woman, suddenly and beyond hope, the favour of divine clemency shone upon her from above The Bishop approves her purpose and assists her. and completely changed the Bishop's heart — so that he who had been the foremost persuader of marriage among all began to become the counsellor of widowed continence against all. He became her helper and protector against the persuasions and counsels of those who opposed her. And when he openly asked her, in the presence of all who were there, which of the two she wished to choose, and to which her mind was more inclined — continence or betrothal — she humbly and modestly confessed that she had chosen Christ as her spouse, and that she could by no agreement whatsoever admit ^a mortal man to His dishonour. "Nor shall I," said the Bishop, "henceforth trouble you further concerning this your will and purpose which you have professed before me, nor shall I permit you to be troubled by another. O my daughter, be steadfast and do not fear. For I believe and trust in the Lord that He who has begun ^a good work in you will bring it to completion — and would that He may bring it to completion to His honour and your advancement unto the end!" And blessing her, he dismissed her in peace, and shrewdly admonished her father not to presume henceforth to trouble her about any marriage.

[17] She indeed, as though rendered more secure after ^a triumph, gave thanks to God her liberator, and afterwards devoted herself more to His service and to every good work, acknowledging herself, as one who had received ^a benefit, all the more bound to Him — She diligently devotes herself to piety. lest, receiving the grace of God in vain, she should appear unmindful of what had been given and ungrateful for the grace. She frequented the church of God continually, now openly with others, now secretly alone, praying to the Lord without ceasing, that He would be pleased to strengthen forever the entrance and exit — that is, the beginning and end — of her purpose, which He Himself had already begun to work in her, unto the end. She attends Matins daily. And not only this, but also she would rise at night to confess to the Lord at Matins every night — to such ^a degree that she would let no time for Matins pass by, from whatever torpor or negligence, unless ^a manifest necessity of circumstance or perhaps bodily infirmity stood in the way.

Chapter VII. On her temptations.

[18] The devil, therefore, seeing her inflexible constancy in the nocturnal praises of God, tried by whatever means to hinder her purpose — so that what he could not accomplish by day, he might at least by night forestall her steps and paths: either by drawing her away from Matins, or, if he could not achieve that, by striking nocturnal terrors into her lest she should rise so early before dawn. Indeed, as she went out through the door of her house at night to go to the church, The demon assails her as she goes to church at night. or even as she walked along the road, Satan himself frequently came to meet her — now in the likeness of ^a lion, now in the form of ^a bear, now in the shapes of serpents of various kinds or of wild animals, now in the appearance of apes or Ethiopians — here gnashing his teeth, here roaring, here mocking, here flattering, here threatening, here leaping upon her; now trying to block the way so that she would not proceed, now trying to terrify her on the road, so that by frightening her and making her flee in panic he might drive her out of her senses, as has undoubtedly happened to many on numerous occasions. Indeed, at first, before she had become accustomed to phantasms of this sort, she would tremble and shudder somewhat; He is overcome by her with the Sign of the Cross. afterwards, however, through the grace of God, having resumed her strength, when she recognized these as the fabrications of demons, she invoked the name of Christ, fortified herself with the sign of the Holy Cross, mocked and despised them, and passed undaunted through the midst of the excursions and onslaughts of the phantasms.

[19] Thus the enemy of ^a thousand wiles — the devil, that evil man — feeling himself conquered and despised by ^a young woman, and that she utterly scorned all the tricks and arts of his frauds because she hoped in the Lord, turned to other kinds of temptation, forging new weapons, preparing new wars, devising new modes of ambush and types of stratagems by which he might soften the rigour of ^a most strong heart within ^a woman's body — so that if he could not tear her from the total purpose of her mind, he might at least in some part obscure the sincerity of her intention. For since he had been defeated by her in the first encounter, when she refused to yield to flesh and blood — that is, to kinsmen and friends — and take ^a husband; nor in the second could he bend her through the Bishop and the depth and height of human wisdom; nor indeed in the third encounter could he prevail through himself with his entire cohort of nocturnal phantasms — He tempts her again. since after every battle the woman always emerged stronger, to the perpetual confusion of the vanquished and the enduring glory of the God who triumphed in her — he declared ^a fourth war against the victorious handmaid, far more fiercely and wickedly than the others, in which the Lord fought for her and conquered by the manifest grace of His power: because "unless the Lord guards the city, in vain does the watchman keep vigil." For openly and without respite that ancient Behemoth — that is, the devil — attacked her, assailing her fiercely, so that war would succeed upon war without respite, each stronger than the last, and she, exhausted of her strength in the former, would be rendered weaker for the next contest and more easily succumb as ^a faithful woman. Well and elegantly did the Lord say to Blessed Job concerning this same Behemoth — that is, the devil: "His body is like shields of cast metal, compact with scales pressing upon one another; one cleaves to another, and not even ^a breath passes between them." Job 41:6. As to where, after all the encounters of his temptations, he will come to rest — as to the lair of all his malice, after which there is no other place to turn — it is clear from what was said of him shortly before: "He sleeps under the shadow, in the secret of the reed, in moist places" — because he is said to find his rest in those who, like ^a reed, are empty within of every good work, yet retain the wind — that is, the suggestion of sin through consent to pleasure — and are called moist through the effect of dissipated action. Job 40:16. How, indeed, in this last encounter she acted manfully and triumphed over the enemy, I shall endeavour to explain in very few words, if I can.

Chapter VIII. How the Blessed Virgin delivered her from ^a certain danger.

[20] A certain young man burns with love for her. She had among her friends in the town ^a certain young man who, though perhaps not connected to her by ^a line of blood kinship, was nevertheless ^a kinsman of her children — as I believe — on their father's side. Under the pretext of former familiarity, feigning that he had care for the children and their widowed mother, he was accustomed to visit her frequently and to converse with her, as it were for the benefit of her and her children's necessary affairs, whom he showed himself to love deeply, as ^a kinsman. Since, then, ^a drop hollows out ^a stone if it drips frequently, and land is gradually consumed by flooding, the young man at length began, from frequent conversation with the young woman and their mutual gaze, to relax his mind into love for her — his immodest eye being ever the messenger of his immodest heart — although she suspected nothing of the sort in the man, and in all her dealings and conversations with him regarded him with ^a chaste heart and ^a simple eye. Moreover, retaining within himself the dart of his love, by which his heart was wounded, and not daring to reveal it outwardly, he was tormented all the more sharply within his heart, the more secretly he nurtured the vice and did not allow the heat to evaporate — which, covered under ashes, burned all the more fiercely. Although the name of ^a kinsman according to the flesh concealed from her the matter as it was and the vice of his love, nevertheless the pernicious outward opportunity — by which he was all too often permitted to visit his kinswoman and speak to her as though about domestic affairs and manifold concerns, in which he presented himself as her right hand — supplied fuel to the fire of his wicked heart. Yet when from time to time he proposed to reveal to her the evil that was in his heart, shame on the one hand and fear on the other held him back — fear, by which he dreaded being rebuked by her and suffering ^a disgraceful rebuff; and shame, by which he feared that if the rumour of the matter should come to public notice, he would pay for the mark of his wantonness with perpetual confusion before the mutual parents and friends of both sides. But what then?

[21] At last, shameless love conquered all. For since he could no longer contain himself on account of the greatness of his love, having at last found an opportunity of place and time in which he could speak to her more secretly, he confessed his disgrace to her, Juetta rebukes him. and how an inward torment, heavier than any death and exceedingly bitter, had seized him on account of his love for her. She, hearing where the speaker's words were tending, and not suffering him to speak further, turned her face from the man in indignation, and sternly checking him from such words, she rebuked him quite harshly, as the wretch deserved. Fearing, however, lest something worse might befall him if she should cast him from her in such ^a state of confusion, like ^a wise physician she exhorted him with gentle words to strive with all his might to uproot from his heart the vice of illicit love, promising moreover that the divine help would be present and the grace of God from heaven would attend him, if he were willing to do this. "Suppose, my dear brother," she said, "that neither on account of God — whom it is most necessary to fear offending in such ^a case — nor on account of the salvation of our souls, which it would be impious for us to neglect, were we, by not guarding ourselves, willing to sin and give our souls over to perdition; at least the infamy of sin alone and the peril to worldly honour ought surely to restrain us — since if even ^a spark of this deed should reach the ears of men, we would both without doubt become ^a reproach to our neighbours and ^a derision to those who are round about us."

[22] Having thus carefully admonished the young man, she dismissed him from her in peace and humbly besought the Lord to deign to send from the richness of His grace the dew of blessing She prays for him and avoids his company. and the refreshment of His Spirit to the young man burning in the furnace of temptation — lest she herself, who had become the material of his tribulation, should also become for him the cause of any sin or the occasion of eternal damnation. He indeed withdrew, having suffered shame for his rebuff; nevertheless he persevered in the wantonness of his slippery mind, and although he did not dare to visit her in person so presumptuously as before, the fire of his insane love burned no less in his foolish breast. She, however, from that day forward guarded herself against him, and although she perhaps supposed that he had corrected his error and recalled his mind from its undertaking, she did not dare to trust herself to him as before — sparing in this not herself, but the man.

[23] Meanwhile ^a certain occasion arose that she came in the evening to the house of one of her kinsmen, and after supper it was barely wrested from her that she would be willing to stay that night with the friends who were present, although much effort was made by them to that end. What more? By chance the aforesaid young man came to the house, as ^a friend to friends, and was retained by the friends to spend the night — though she did not receive this with equanimity, even if she dissembled, lest any suspicion of the matter, either true or plausible, should be detected by anyone. After supper, arrangements were made for the bedding, and the prudent woman, thinking of what might happen by chance, ordered ^a small bed to be made for herself with ^a certain other girl, apart from the others in the lower part of the house. Moreover, she spent nearly that entire night sleepless, vigilantly taking care lest, if the thief should come, she should be found not watching — and lest, with the house of her conscience broken into to the prejudice of her chastity, she should incur the loss of her domestic goods, that is, of her salvation. The same man lies in ambush for her at night in ^a friend's house. And behold, in the silence of the dead of night, when the devil had now put it into the man's heart that he should presumptuously approach the bed of the sleeping woman, he rose secretly from his bed, wishing to try whether by any means he might prevail against the woman by force or by guile. And he went groping about, circling through the house like ^a madman, wandering like one drunk with wine.

[24] When behold, at the sound of someone stumbling in the night, the handmaid of Christ — drowsy but not asleep — was startled awake, and suspecting the matter as it was, she trembled and shuddered with fear, and from faintheartedness of spirit she nearly suffered ^a failure of the heart. Yet what should she do? Where should she turn? Juetta commends herself to the Blessed Virgin. If she wished to flee, there was no place of flight; if to resist, the man was stronger; if to cry out, she feared the mark of infamy that could result in perpetual confusion for him as much as for herself, should the rumour of the matter come to public notice. She was hemmed in by distress on every side and was utterly at ^a loss as to what to do first. Yet groaning toward heaven, with hands stretched out to the glorious Virgin Mary, the holy Mother of God, the hope and refuge of all the wretched — to whom she had more attentively commended herself that night — she appealed to her with the entire devotion of her heart and contrition of spirit, that she would come to her aid in so great ^a distress of soul and deliver her from the pressing necessity of the moment, on account of her ineffable mercy, by which she has never abandoned those who hope in her. And it came to pass that while she was praying thus and the foolish young man was making his way in the darkness on his errand, he drew near to her bed — though he took care not to be detected by anyone in the house. And behold, like cold water to ^a thirsty soul, like health to the sick, salvation to the wretched, ^a star in shipwreck, ^a light in darkness, the Queen of Heaven, Lady of the Earth, Joy of the Angels, Salvation of Mankind, the Mother of God She is defended by the Virgin appearing to her. and Daughter of her Son, the Virgin Mary, coming to console her devout client, in the form of ^a woman of splendid countenance and garb, seemed to descend from the upper room of the house to the lower by way of the steps of the upper chamber, walking in the multitude of her power — so that the woman saw the one coming to her with ^a full and true gaze. But he, although he heard the sound of the one walking, could not see her, because he had made himself unworthy of this blessedness. Yet the wretch stood fixed, stupefied, because an excessive horror of mind had seized him; and not knowing where to turn first or what to do, fearing like ^a thief to be caught in the act, he fled trembling to his bed, scarcely content for the moment even with his bed as ^a place of refuge; nor did he venture again to come to the place where the handmaid of Christ was resting. Blessed in all things be God, who does not abandon those who hope in Him.

Chapter IX. On her almsgiving.

[25] Juetta's gratitude. After these events, considering herself all the more indebted to Christ and to His most holy mother, the perpetual Virgin Mary — as though for the bestowal of ^a benefit — she showed herself more devout in their praises and service from that day forward: so much so that she was seen to have made remarkable progress in ^a short time, both in the giving of alms and in the mortification of the body and in the other works of virtue. Nor does it seem to me that it should be passed over in silence that she had such compassion for the poor that if it sometimes happened that she had nothing else at hand to distribute to the poor, Generosity toward the poor. she would even distribute her own linens or whatever other household goods — now in part, now in whole — taking them from herself and her children alike, and bestowing them for the use of the poor. This, however, could by no means be hidden from her father, who, seeing the household goods of his daughter's house diminish more and more with each passing day, and fearing that the children might be disinherited through the dissipation of goods being carried out by their mother, took the children from her for some time, so that she would have less control of the property and could not sell the right of their inheritance without the knowledge of the one who appeared to be acting as their guardian. Yet he restored them to her shortly after, because the mother was unwilling to be without them any longer, since she loved them most tenderly.

[26] After the death of her husband, she remained ^a widow in the town for about five years, taking care of her household and children, whom she raised as diligently as she could in all the fear of the Lord. Although the fear of the Lord is the beginning of wisdom, yet because perfect love, which casts out fear, was not yet in her (for when love is born, it is for the most part imperfect), fearing for herself and wishing to provide for her children in the future, by the will and counsel of her father she consented to this: that the money which came to her from her modest estate She puts her money out for profit. should be lent to public merchants, so that she might share in the increasing profit of the traders — just as many men who were honourable according to the world had been accustomed to do, though not without the emolument of gain, just as not without sin. Yet this sin, although how grave and great it is now clearly appears, was at that time considered either entirely venial or no sin at all. Moreover, what compelled her to do this — together with her father's will — was the shame of poverty, which she feared would befall her children, who, like orphans having lost their father, were without ^a father's provision; and also the respectability of one's name, by which many, even if they are poor, are ashamed to be thought poor — not because they consider poverty an evil and not from God, but because when riches depart, the honour of one's name departs with them, and one's reputation becomes cheap among kinsmen, who do not heed that saying of the wise man:

"If it comes cheerful, the poverty of ^a poor man is ^a very rich thing." Honourable poverty praised.

And likewise that of Lucan:

"O the safe resource of ^a poor man's life, and of ^a modest hearth! O gifts not yet well understood!"

Hear on this the illustrious poet and philosopher Boethius:

"Alas, who was the first Who dug up the weights of hidden gold And the gems that wished to lie concealed — Those precious perils?" Boethius, book 2, metrum 5.

And ^a little later:

"Would that our times might now return To the ways of old! But fiercer than the fires of Etna Burns the raging love of possession."

And therefore:

"O how exceedingly happy was that earlier age, Content with its faithful fields! Not ruined by idle luxury, It was accustomed to break its late fasts With the ready acorn. It knew not how to mix the gifts of Bacchus With liquid honey, Nor to blend the gleaming fleeces of the Seres With Tyrian dye. The grass gave healthful slumbers, The gliding stream ^a drink, And the lofty pine its shade."

But alas! What does the accursed hunger for gold not drive men to do? To you, children of this world, do they serve in the sweat of their brow; in your wares do the children of Adam delight to be vexed; sometimes even at the peril of body and soul do they bow their necks and bend their backs to you — all who are earthborn and children of men, rich and poor alike, male and female, slave and free, religious and wicked, secular and professed. And indeed, from every condition, sex, and order, men rush to the crime of avarice through right and wrong, as though each were saying to the others:

"Let the mange seize the hindmost: it is ^a disgrace for me to be left behind." Daily does our herald Paul cry out in the Church, addressing all and heeded by none — for all seek their own interests, not those of Jesus Christ: "Godliness," he says, "with contentment is great gain. 1 Tim. 6:6. We brought nothing into this world, and without doubt we can carry nothing out. But having food and clothing, with these let us be content. For those who wish to become rich fall into temptation and into the snare of the devil, and into many desires that are harmful and useless, which plunge men into ruin and perdition." And ^a little later: "But you, O man of God, flee these things. 1 Tim. 6:11. Pursue rather justice, piety, and faith." Because, as he says, he who has true faith in God does not desire to become rich amid miseries, nor does the world count for more to him than God.

[27] Examine, my reader, and see how, under the cloak of piety and under the title of necessity, the ancient serpent and the devil — that enemy of the human race with ^a thousand stratagems — circumvented the simplicity of ^a simple woman; from whose fraud and snares not even an Apostle could be free from fear, who says: "But I fear lest, as the serpent seduced Eve by his cunning, so your senses may be corrupted and fall from the simplicity which is in Christ Jesus." 2 Cor. 11:3. He could easily tempt ^a woman and, by tempting, prevail for ^a time — he who dared to demand the Prince of the Apostles in order to sift him like wheat, and perhaps would have done what he demanded had not Christ prayed for him, who was heard because of His reverence. But what then? Shall not he who sleeps also rise again? Indeed, because the Lord has never abandoned those who hope in Him. For no one has hoped in the Lord and been confounded, because the Lord is merciful. "When the just man falls," says the Prophet, "he shall not be dashed to pieces." Psalm 36:24. Why is this? Because the Lord places His hand beneath him, to lift up through grace the one who had fallen through fault. She recognizes the iniquity of usury. After some days had passed, the faithful woman, understanding through the grace divinely breathing upon her that she had greatly and in many things offended God in this way in which she had walked — though perhaps in ^a simplicity that was less than upright — she immediately began to detest the crime and to abominate such commerce; moreover, she subjected herself to ^a fitting penance for what had already been committed, being thenceforth more vigilantly intent upon prayers, fasts, and almsgiving. For, as ^a certain one of the Saints says, it does not suffice to depart from evil and to change one's conduct for the better unless one also makes satisfaction to the Lord for past deeds through the lamentations of penance, with the cooperation of almsgiving. She preferred to judge herself temporally rather than to be judged eternally by the Lord, and she strove to punish herself by avenging upon herself what she grieved to have committed.

[28] An excuse for her sin. Nevertheless, not being unaware that many who read this work must be indignant that the deeds and life of this woman, being as it were ^a sinner, should be committed to writing — as though murmuring in the manner of the Pharisees, with the pride of Simon the Leper, that the Lord was touched by ^a sinful woman — let those who are of this mind consider, I ask, that no one is clean in the sight of God, not even an infant of one day. Luke 7. And to live in the flesh of sin without sin is beyond the course of nature and the order of the flesh. "For in many things," as James says in his Epistle, "we all offend." James 3:2. And John says: "If we say that we have no sin, we deceive ourselves, and the truth is not in us." 1 John 1:8. And likewise the Prophet: "All our righteousnesses before Thee are as the cloth of ^a menstruous woman." Whence, "Who shall boast that he has ^a clean heart?" Isa. 64:6. Assuredly no one. "For all have sinned and need the glory of God" — that is, the remission of sins, by which God appears glorious, while all others are sinners: so that all may need remission, and He alone, being without sin, may alone remit sins.

[29] Nor should anyone marvel that the woman was, as it were, circumvented in such commerce, because perhaps not without the judgment of God — which, as it is hidden, so also it is manifold — this was permitted to befall her. For what if she fell through fault? She rose again perhaps all the better after the fault, inasmuch as before the fault she had been less circumspect and less cautious in being able to stand in the battle line. If ^a woman was less able to prevail against ^a strong adversary, what wonder — when the pillars of heaven, the foundations and heads of the Church, proved less strong in battle? What would ^a twig of the desert do, where the cedars of Lebanon were shaken and nearly uprooted? How would ^a poor little woman stand firm, where the mighty fell in battle — the glorious Princes of the earth and the supreme heralds of the Law and of grace, namely Peter, Various Saints who fell. and David the Priest and Prophet? Nor should you marvel that I have called Peter ^a priest when he fell: for he had already received from the supreme Pontiff Christ Jesus the exercise of this ministry — that is, the keys — and the order, that is, the dispensation of the mysteries: first in the region of Caesarea, where the Lord gave him the power of binding and loosing alike in the conferral of the keys; second in Jerusalem after the Lord's Last Supper, where he likewise received the power of consecrating in the Lord's words: "Take, and divide among yourselves: this is my body; do this in remembrance of me" — although, as many assert, after the Resurrection of Christ, through His breathing upon them and the gift of His Spirit, he received the fulness of both ministries with ^a greater efficacy, as it were, of those things that had been promised. Matt. 16; Luke 22.

[30] Why God permits this. And that I may say something about the lapses of the Saints for the glory of the Saints: the eminent Prophet David fell, so that no one might trust excessively in the grace of virtues received or the glory of merits, but that he who glories might glory in the Lord. Peter, the Prince of the Apostles, fell, so that he might know how to pardon the faults of the fallen, having fallen himself. Paul, the Teacher of the Gentiles, fell, so that where sin abounded, grace might abound the more. Mary Magdalene, the Apostle of the Apostles, also fell, so that the kindness and humanity of our Saviour God might appear — not from works of justice that she had done, but according to His mercy by which He saved her. And finally this woman also fell, so that no flesh might glory in the sight of the Lord, and so that she might rise more humble after the fault, as one perpetually having within herself that which might bend her through continual sorrow ever toward humility. For nothing, as authority says, so inclines to humility as the memory of past sin, which provokes to penance, together with no esteem of good deeds by which the mind might be lifted up to vainglory. As is that saying of Blessed Gregory in the Moralia: "Often our justice, when brought to the examination of divine justice, is injustice; and what shines in the estimation of the doer frequently is foul in the sight of the strict Judge." Whence the Lord, so that our justice might abound more than that of the Pharisees, elegantly instructed His own, saying to the disciples: "When you have done all things," He said, "say: We are unprofitable servants; what we were obliged to do, we have done." Luke 17:10. And this because, so long as one subsists through the body in this corruptible dust of the flesh, "no man knows whether he is worthy of hatred or of love." Nonetheless, since the just man falls seven times ^a day and rises again, while the feet of the wicked run to evil once and their memory before God is no more — we know, however, that "for those who love God, all things work together unto good," Even ^a fall cooperates unto good for the elect. even the very thing by which they are seen to fall in the eyes of men; for this very thing profits them, as authority says, toward the practice of humility and the increase of virtue, so that they may rise more humble and become more cautious in the future, and may know and see, according to the Apostle, "how to walk carefully." Eph. 5:15. For humility alone, as authority says, is the virtue that guards ^a person in temptation, so that those who do not have the wind of pride may not burst in the furnace. But let what has been said on these matters thus far suffice.

[31] Juetta, more lavish afterwards in almsgiving. The faithful woman, therefore, making satisfaction for her offences as has been described, continually offered to the Lord the sacrifice of ^a contrite heart and body, crucifying her own flesh with its vices and concupiscences. And because it seemed good and useful to her to appease God, whom she had offended, by the very means by which she had offended Him when He was unoffended, she began first to restore to God in His poor what she feared she had often received from others less than justly — reckoning nothing safe to keep for herself that had been another's and not her own. Generous to pilgrims. Then she opened her door to the traveller, receiving strangers and pilgrims into her hospitality; and she shared her bread with the hungry poor, supplying the needs of all of them according to her modest means — now privately, now publicly — so that she showed herself to suffer, as it were, in the sufferings of each one individually.

[32] Furthermore, because it is difficult — indeed, well-nigh impossible — to live among secular people without living in ^a secular manner, and to dwell in the world (which is placed in wickedness) without being held in mind by the world — since he who touches pitch will be defiled by it — the prudent woman considered that it was not enough for the perfection of her virtue to give to the poor for Christ's sake unless she also spent herself for Christ. She began to esteem as nothing the entire state of her life, as she was living it, if she did not still add to it the weight of ^a more amended life, knowing that the true Samaritan would repay her for whatever she spent beyond what sufficed for the salvation of her soul, in the bestowal both of herself and of what she had, for Christ's sake. And perceiving that this could not easily be done so long as she lived among secular people She wishes to devote herself to piety in solitude. (for, as someone says, "manners are formed by association"), and that her heart could not perfectly be lifted upward unless she also outwardly left the world and the things that are in the world, she began to long for some place of solitude where she might redeem the remaining time of her life, bound more closely to the service of Him whom to serve is to reign.

*mores.

Chapter X. How she renounced the world and served the lepers.

[33] The leper-house of Huy. There was in the territory of the same town ^a place not far outside the walls, above the River Meuse, where there was ^a dwelling of the infirm who are commonly called lepers, whence the place also received its name. In that place there was ^a certain small, old church, threatening almost to collapse from its extreme antiquity, in which the sacraments of the Mass were sometimes celebrated for the sick, though rarely. For since the place was poor and had no revenues from any church, scarcely anyone could be found who was willing to celebrate Mass there even twice ^a week, except certain devout priests whom devotion occasionally drew thither or charity invited. Indeed, since the inhabitants of that place were very few in number, and at that time there was rarely anyone who would deign to associate with lepers — not to say serve them — the devout woman, still nearly ^a young girl of about twenty-three years, reflected that just as among all the duties of humanity nothing is more lowly than to serve lepers, so also nothing is more excellent in merit than this. Remembering the Scripture that says, "The greater you are, humble yourself in all things," she began to desire to transfer herself entirely to those same infirm, leaving behind all that she possessed — so that she might become both more worthless in the sight of men and more pleasing in the sight of God, who regards the humble but knows the lofty from afar. Ecclus. 3:20. Juetta, zealous for humility. For she always asked of the Lord, above all virtues, the virtue of true humility, which is the stable foundation of religion; nor can anyone easily be imperilled outwardly through fault if continual humility in the heart always provides within the benefit of virtue. Finally, that the humble one might become still more humble (for God gives grace to the humble), she wished to humble herself before the humble — that is, the lepers and the bedridden — humbly serving the needs of all, so that daily service might always make her more humble within, and the outward performance of ^a lowly ministry might do the same without. But why should I linger over words, when she broke through all delays by her deeds? What she had conceived with ^a pious spirit within, she wished quickly to bring to effect outwardly, lest any temptation of another kind should disturb so salutary ^a purpose, or the care of the present life should alter it — since no one can be too timely, but everyone can be too slow for ^a good work; for delay has often harmed those who were ready.

[34] She serves the lepers, to the wonder of all. Having therefore arranged her affairs, her house, and her children — against the wishes of all her friends and her father (since her mother had already long since departed this devout life) — she transferred herself to the aforesaid place, to the astonishment of all the inhabitants of the entire town: that ^a young woman, who seemed to be in ^a better state of life according to the world in respect of wealth and age, having spurned worldly glory, should seek so great ^a misery — and ^a misery heavier than all other miseries — namely, to serve and to dwell with lepers. But she, as though she were then for the first time beginning to live and to exist, girded her loins with fortitude and strengthened her arm in all things and through all things, acting manfully in the constant ministry of the sick, and she humbled herself so greatly in the eyes of all that even those duties of service which persons of low degree disdained to perform, she herself carried out with ^a cheerful countenance and with unfeigned faith.

[35] And the fame of her name spread so far in ^a short time Many flock to see her. that from every surrounding region venerable persons of both sexes and religious came to see her. For they saw her setting ^a table for the sick, pouring water upon their hands, and moreover washing the feet and hands of the lepers when they themselves could not wash them; washing and shaking out their garments, placing the bedridden lepers on their beds, lifting them from their beds, and faithfully and tirelessly performing all holy services with such devotion and reverence that she seemed to believe Christ was present in all of them and to reverence Christ in each one. At this, many of those who observed her were moved to compunction, many eagerly desired to imitate her example, many were kindled by love of her virtue to do likewise; some also of those who saw her either became better in the world, or embraced the pursuit of ^a holy manner of life after leaving the world. Many also, who could not imitate what they saw, wished her prosperity and perseverance in all these things; yet all were edified for the better by the sight and conversation of her, though not all equally, but each in his own order, as God has apportioned to each.

Chapter XI. How she wished to become ^a leper.

[36] She wishes to become ^a leper. Nor does it seem right to pass over in silence that, in order that the holy woman might merit more from the Lord, she humbly besought God that, if it could come about by His grace, she herself might become ^a leper, so that nothing would be lacking to her in the consummation and grace of virtue, and that she might become more worthless and despised to this world. Indeed, from the desire and grace of this thing, she ate and drank with the lepers and washed herself with the water of their bath; she even bled them herself, so that she might be infected by their blood, that filth might attract filth, and leprosy produce leprosy, and disease be drawn from disease. See, I ask, the humility of this most humble woman. See her who suffices, her who abounds, her who superabounds: she suffices in that she dwelt with lepers, she abounds in that she served them, she superabounds in that she wished to become ^a leper herself. See ^a most firm faith, ^a most certain hope, and ^a perfect love in all things. See, I ask, ^a woman acting more than manfully. Consider her labour, approve her care, commend her intention, praise her purpose, embrace her zeal, imitate her virtue, For eleven years she serves the lepers. rejoice in her devotion, follow her desire, and admire her perseverance in all these things — perseverance, I say, not of ^a day, not of one or two years, but continually for approximately eleven years.

[37] Amid these duties of diligent service, however, and the bleary eyes of Leah, she did not forget the beauty of Rachel; but, like Moses — now bearing solicitude for the people in the camp, Always intent upon prayer. now in the Tabernacle of the Covenant awaiting the responses of God — whatever she did outwardly, yet within she herself always persevered the same, never ceasing day or night from divine conversation and prayer. And although she seemed always to be occupied outwardly with the constant ministry of Martha and troubled about many things, yet with Mary she was always inwardly intent upon the contemplation of eternal truth, and was distinguished from each individual by ^a beautiful variety — so that if you saw her in the role of Martha, you would always think her Martha, and if Mary, you would never doubt that she was none other than Mary. In all these things, moreover, the Lord had conferred upon her so great ^a grace that whoever had once enjoyed her conversation could scarcely be torn from her company. Whence it came about that many — Various people imitate her. both from the aforesaid town and from the surrounding villages — men and women, drawn by the sweetness of her familiarity, left behind what they had in the world and transferred themselves to the same place, many even with their possessions, so that they might enjoy her conversation and be instructed in her discipline.

Chapter XII. How she frequently had the spirit of prophecy.

[38] She predicts the enlargement of the leper-house buildings, etc. Since, however, that same place was poor in wealth and abounding in every scarcity of resources, and its buildings were either few or half-ruined, the blessed woman nevertheless encouraged all, saying: "Act manfully, and let your hearts be strengthened in the Lord, for yet ^a little while, and the Lord will surely show His mercy to this house. He will enlarge its boundaries, and ^a great church will be built for the Lord in this place. And there will be priests singing in it continually, and all its buildings will be constructed anew, and communities of diverse persons will dwell in them, and this place will prosper and flourish, and the memory of it will be exalted in this land, and the Lord will be served in it in holiness and justice before Him all the days, even forever. But lest the delay should terrify us, as though the things I foretell to you must be postponed until old age and extreme years, believe in God and know for certain that my eyes shall see these things which I foretell; nor shall this generation pass away until all be fulfilled." All these things seemed before the eyes of those who heard them like ravings or the dreams of sleepers, because they hoped that what the faithful woman had predicted could never or scarcely come to pass in their days. How she foreknew this is manifest: the Lord deigned to reveal it to her. But when or in what manner these things were shown to her, because out of humility she was unwilling to disclose it to anyone, is not known to this day. It is, however, most certainly established that she frequently received the spirit of prophecy from the Lord, as can clearly be understood from what follows.

Chapter XIII. On the conversion of her father to the Lord through her merits and prayers.

[39] She prays for her father. Meanwhile, as the most blessed woman prayed to the Lord that He would illumine the eyes of her father, lest he should ever fall asleep in the death of the miserable life he was leading, the Lord heard her prayer and sent fire from on high into the bones of her father, and poured into him the spirit of compunction, by which he was suddenly seized with repentance for his past deeds and conceived the desire to amend his life for the better and the spirit of the fear of God. Suddenly changed into another man, Her father is converted. he wished to renounce the world entirely; but since he did not think it safe for him to do this without the permission and assent of the Bishop — inasmuch as he was the steward of the Bishop's affairs — having at last found an opportunity of place and time, he approached the Bishop and humbly revealed to him the purpose of his intention and whatever he had in the desire of his heart. The Bishop, understanding from the desire of his lips that his heart had been visited by the Lord, although he could hardly do without him in his affairs, nevertheless did not wish to hinder his good purpose, which pertained to the salvation of his soul, on account of any emolument of temporal gain, and kindly granted him the permission he had requested.

[40] He admonished him carefully, however, not to take up the purpose of ^a stricter life too hastily, lest it should happen that he might repent of his vow, and the last state should become worse than the first. He counselled him to transfer himself to the Novum Monasterium, On the Bishop's advice he first tries the religious life. ^a cloister of the order of regular canons situated in the suburb of the aforesaid town, where he might remain for some time with the brethren, until he could see whether in the course of time he could endure the rigour of ^a stricter discipline; and in this he was looking to his salvation, because he knew well the man's constitution. For the Bishop greatly feared that he would not long be able to endure the profession of any order. He agreed to the counsel and admonitions of the Bishop; and the Bishop himself took the man with him and personally escorted him to the monastery, and with the utmost care commended him to the Father of the monastery and also to the brethren, asking and commanding all to be eager to bestow upon him as much honour and grace, each one individually, as they would to his own person if he were present with them. And immediately it was done so.

[41] Fleeing honour, he departs from the monastery. As time went on, however, seeing that excessive honour was being shown to him by the brethren, and that he was living too sumptuously and laxly, both in clothing and in food — and that this was not expedient, since he was ^a sinful man and in need of penance — having received permission from the Father of the monastery, on the advice of his daughter, he had ^a small cell built for himself on the side of the little church where the dwelling of the sick and of his daughter was located. He wishes to become ^a recluse. In this cell he had planned to devote himself to perpetual enclosure, for the expiation and washing away through penance of the sins he had committed. Remembering, however, ^a vow he had once made to Blessed James — namely, that he would visit his shrine in Spain — He makes ^a pilgrimage to St. James. he first arranged to go, intending after his return from Blessed James to enclose himself in the aforesaid cell, as both he and his daughter had agreed. But things turned out differently than planned; for even though ^a man proposes, God disposes — and God disposes far better for ^a man than ^a man could propose for himself, although what ^a man proposes very often seems good to him. For when the man returned, having completed his pilgrimage vow, he changed his counsel — though not his purpose — He becomes ^a monk at Villers. unless perhaps for the better; and having taken the wiser counsel of both religious persons and his daughter, he entered the Cistercian Order, and putting off the old man together with his garments, he put on the new in the monastery of Villers. There, afterwards leading ^a very devout life He lives piously and austerely. and having been proven in all things, he ended his last day in peace and praiseworthy penance. Moreover, on the body of the deceased were found harsh signs of penance which the man of God had used while living — that is, ^a hair-shirt next to his skin and certain iron girdles with which he had crucified his flesh to this world and the world to himself, so that his spirit might live for God alone.

Chapter XIV. How the handmaid of the Lord Juetta had herself enclosed.

[42] Juetta's elder son becomes ^a monk at Orval. Thus, with her father and the son who had died in baptismal garments having been happily sent on to the heavenly abodes, and with her elder son likewise assigned as ^a monk to the church of Orval, of the Cistercian Order — feeling herself, as it were, unburdened of all the anxieties of the present life — the devout woman resolved to serve the Lord under the purpose of ^a still stricter vow. Abandoning the ministry of Martha, she gave herself entirely to the part of Mary, which is the best. And in the cell which she had built for her father beside the church, She arranges to have herself enclosed. through the hand of the venerable man the Abbot of Orval, who was then present, she had herself enclosed — the dove of Christ now beginning to become in reality and, as it were, in visible form, one dwelling "in the cleft of the rock and in the hollow of the wall." She exulted indeed on that day as on the day of her betrothal, as on the day of the gladness of her heart, as if she were already being carried up to meet Christ in the air. And she began with such joy of heart to gird her loins with fortitude for running the narrow and strait way that leads to life, as though all she had done before for Christ were nothing — so that she seemed to say by her deeds, "Now I begin," and thus "this change was wrought by the right hand of the Most High."

[43] Forgetting therefore the things that lay behind, and stretching forward with all her strength toward the things that lay ahead, she was following toward the prize of the heavenly calling. But behold, the devil, seeing the constancy of her purpose and that she had, as it were, set her face firmly to go to Jerusalem, took to himself in aid all of Amalek — which people is interpreted "licking" — that is, She is assailed by various temptations. every kind of evil thoughts and delights of the flesh, and all the hosts of vices by which the way of salvation can be hindered. He set himself in the path of the handmaid of God, so that even if he could not compel her in body, he might at least in heart force her to return to the fleshpots of Egypt, by which she had been nourished all the more perniciously inasmuch as more delicately in the Egypt of this world. But she, perceiving that victory cannot come where there is no battle, and that no one can be crowned unless he has conquered — for "no one shall be crowned unless he has competed lawfully" — and knowing that He is faithful who has promised, saying, "I will not leave you nor forsake you in the time of evil" Heb. 13:5 — for "He is faithful," says the Apostle, "who will not permit you to be tempted beyond what you are able, but will make also with the temptation ^a way out" — that is, an increase of virtue — "so that you may be able not only to endure but also to conquer" — she took up in all things the shield of faith and prayer, in which she patiently received and extinguished all the fiery darts of the enemy. 1 Cor. 10:13. She mortifies her body. And because the demon of carnal incitement and wicked thought is not cast out except by prayer and fasting, she chastised her body and brought it into subjection, compelling the flesh to serve the spirit — the handmaid to serve her mistress — crucifying the world to herself, that she might neither love the world nor the things that are in the world; and crucifying herself to the world, that the world might recognize nothing of its own in her — as between two dead things, neither sees the other.

Chapter XV. On the first vision she saw, and how she was freed by the Blessed Virgin Mary.

[44] But O how hidden are Thy judgments, O Maker of the starry world! O how unsearchable are Thy ways, Lord God! Come and see, all you who fear God, how terrible He is in His counsels over the children of men, how terrible are His works, and all His ways are judgments — and who shall know them? For behold, so that the just may be justified still more, and the holy may become holier, the good better, and the better best, the Lord resolved to exercise mercy and judgment with His handmaid — and not only on her account but on ours, so that whatever was done might be done for our instruction, since often the just are chastised so that the sinner may fear:

"For it is your affair when your neighbour's wall is ablaze,"

as the poet says. Behold, after ^a long and praiseworthy manner of life scarcely imitable by any, after continual afflictions of the body and tears, after so great ^a rigour of penance and the grace of virtues, She is divinely admonished to expiate light sins through penance. she is admonished to make satisfaction still further for past offences — and alas! as the world now stands, for the smallest. What is this that is being done, Lord and Master? This woman could have atoned for murders and deeds of enormous excess, and Thou dost trouble her about the smallest things, as though satisfaction had not yet been made to Thee for lighter offences — the graver ones having certainly been blotted out by penance long ago. Great things Thou hast forgiven because Thou art merciful — and why dost Thou not pardon the lesser? But it is Thy nature to be wonderful in Thy Saints, unsearchable in Thy works, inscrutable in Thy judgments — and it is rash for ^a man to wish to probe the depths of Thy wonders. Just indeed art Thou, Lord God, if I should dispute with Thee; just, and right is Thy judgment — for to be wonderful is nothing other than to be God, and to be God is nothing other than to be wonderful.

[45] After some days had elapsed, therefore, since she had begun to dwell by herself in her cell, on ^a certain night, when after prayers and tears she had laid her head upon her little bed, she was caught up in the spirit and saw — and behold, the Son of Man, descending with hands upheld, sat down as ^a Judge to judge, with various orders of Angels standing about Him in ^a circle. She also saw, seated at the right hand of the One sitting on the throne and beside the Judge, ^a woman of reverend countenance and garb, She sees Christ as though seated to judge. who seemed to transcend all the beauty of the world with an inestimable grace of loveliness — so that she could rightly be thought none other than her whose beauty the sun and moon admire: the Queen of Heaven, the Lady of the Angels, the Mother of God, the glorious Virgin Mary,

"At whose command," as ^a certain one says, "the heavenly court depends."

What more? That day of judgment was ^a day of wrath, of tribulation and anguish for those being judged, and no one among all could be found who did not tremble at the sight of the Judge and the terror of the judgment.

[46] And inquiry was made concerning the deeds of each one individually, until the judgment in due order came round to her. Not knowing how or what she could answer the Judge, she knew in spirit that ^a heavy sentence was about to be pronounced against her for ^a certain offence, and she trembled and began to weep most bitterly. What should she do? Where should she turn from the face of the impending sentence, when there was no place to flee? At last she raised her eyes — wet with weeping — to the Mother of Mercy who sat beside the Judge, and stretching out her hands to her, she began with ^a groan to beseech her as ^a suppliant to have mercy on her — with the affections of her eyes and heart, because she could not approach her otherwise, as it seemed to her. The Blessed Virgin intercedes for her lest she be struck with ^a harsh sentence. What more? The hour drew near for ^a heavy sentence to be passed against her. And behold, the woman who sat at the right hand seemed to have risen from the throne of her glory, and prostrating herself most humbly before the throne of the Judge, her only-begotten Son, she began with the deepest affection to entreat Him to have mercy on His handmaid and to deign to turn the rigour of judgment into mercy. The Judge, as if turning His face away in indignation, declared to His Mother that the woman had sinned gravely against Him and had justly deserved punishment. But His Mother replied: "It is true, O Son, that she has sinned from the days of her youth, but she has sufficiently and worthily atoned for her sins through the lamentations of ^a long penance — although the sin for which she now suffers she perhaps did not bewail individually as she ought, because she sinned in ignorance and did not fully recognize the magnitude of her sin until now. But pardon me, I pray, the sin and the punishment for the sin, and release to my faithfulness the one who has sinned; for I shall not be separated from Thee until, together with the remission of the sin, Thou dost bestow upon her the benefit of Thy love and the effect of Thy grace." But what is there, or what can there be, that the Son could refuse to His Mother, the Bridegroom to His Bride, the Friend to His Friend, the Flesh to His Blood? The Blessed Virgin consoles her; she is commended to her by the Son. For she is bone of His bones and flesh of His flesh. "Let it be done, O Mother," the Son said, "as you ask. I indeed forgive her sins; but I commend her to you, assigning her specially to your name, your love, and your service." And from that hour the Mother of Mercy received her as her own, and gently consoling the grieving woman and taking her by the hands, she presented her to the hands of her Son, who, reconciling her to Himself with ^a kiss of His mouth, gave her back to His Mother, saying: "Mother, behold your daughter. I commend her to you as your own, as ^a handmaid perpetually your special charge. Guard her, protect her, and govern her as your own." As He spoke these words, the judgment was dissolved, the vision ceased, and the faithful woman was restored to her bodily senses. And he who heard it from her mouth has borne witness, and we know that his testimony is true.

[47] What the sin was that was charged against her at the judgment. If anyone wishes to know what or of what kind was the sin for which so heavy ^a sentence awaited her, I believe it to be the same one that we commemorated at the beginning of this book — namely, that in order to be made free from the bond of her husband, she had positively desired her husband's death. This sin, however, because it is reckoned among sins of thought or of illicit will, she either neglected to correct as one of the lighter offences, or to confess, as though it had been consigned to oblivion — especially since she had perhaps not persisted long in that intention. It is certain, however, that from this vision she made no small progress in the perfection of the virtues and afterwards became more cautious in all her works.

Chapter XVI. On her great humility.

[48] For she would recall the days of her youth, and commemorating the offences of her younger years, Henceforth always mindful of her sins. she would examine each one with rigorous scrutiny — so much so that she would often find fault where there was no fault, complaining that she had gravely transgressed in each matter. And so she always set before herself the sins she confessed to the Lord that she had committed, and to very many priests who came to visit her out of devotion she would constantly recount her sins, humbly beseeching them to entreat the Lord on her behalf. O humility, how true! How rare in the hearts of the children of Adam! How wonderfully and abundantly you swim with full flood in the heart of this holy woman — so that the memory of the abundance of your sweetness may descend even upon us, who have gone far from you and remain in ^a place of horror through the lack of grace, and of vast solitude, through the rarity of virtues and the diverse faces and assaults of vices! For behold, the blessed woman, having been granted the remission of all her sins, as you have heard, did not lift herself up in vainglory; her heart was not exalted, nor did she walk in great matters — as some are accustomed to boast in their consciences of such things and to glory within themselves. But she wished to keep her secret to herself and not to divulge it to anyone, to the end that she might always think more humbly of herself, so long as her merit was known to no one who might become either ^a herald of her praise or ^a plunderer of her virtue. She asks others to pray for her. "For," as ^a certain one says, "he who publicly carries his treasure on the road desires to be robbed." Therefore the humble woman always laid before those who came to her her own defects, or anything she had at any time done less well or less perfectly — so that, just as she had it on her lips outwardly, so she might have it in her heart within, whence she might always bewail her sorrow and keep herself inwardly such as she showed herself outwardly: humble in the eyes of the Lord, in her own eyes, and in the eyes of men as well. Thus she grew in the virtues with each passing day; yet she did not consider the good things she did to be good, because she said she did not know whether what she was doing pleased God, even though it might perhaps seem good to her and men might esteem it good. Whence the good that she was working — although she worked it in hope — she always tended toward something greater; and she raised herself ever higher toward the summit of perfection in proportion as she complained that she was ascending less on the steps of virtue. Nor did she feel that she had her heart lifted up to the Lord, from whom nevertheless she was never absent through the desire of holy love — "for he who clings to God is one spirit."

Chapter XVII. That she took food and drink by weight and measure.

[49] She takes food and drink, even water, by measure. Besides all these things, she had imposed upon herself so strict an abstinence from food and drink that she was unwilling to take even the bread she ate or the drink — of whatever liquid, even water, which she used most frequently — on any day except by weight and measure, lest by taking more or less on one day than another she should raise up an adversary against herself in her own flesh, while making provision for the flesh in its desires. Whence it came about that so great ^a weakness of limbs and ^a failure of the heart alike seized her that, unless on the advice of prudent and religious men She contracts great debility. who visited her — and especially those who had authority to command her — she had gradually moderated the rigour of her purpose (which was scarcely wrested from her, and then with the utmost difficulty), as nature failed in her, the body, already nearly dead, would have utterly given way. For very many authorities of the Fathers and testimonies of Scripture were set before her by priests and learned men, by which they hoped her mind could be bent to the dispensation of maintaining discernment.

Chapter XVIII. Certain quite necessary remarks on the virtue of discernment.

[50] For temperance, as authority says, is necessary in every good work, so that the service begun may be gradually advanced rather than diminished through lack of consideration. 1 Tim. 5:23. Whence the Apostle, instructing Timothy, says: "Use ^a little wine for the sake of your stomach and your frequent infirmities." The necessity of discernment and moderation. On which passage Blessed Augustine says: "God wills to be served prudently, not so that anyone should be weakened by excessive abstinence, and afterwards be compelled to seek the aid of physicians." Likewise in his Rule: "Subdue your flesh," he says, "by fasts and by abstinence from food and drink, as far as your health permits." And likewise Jerome: "Impose upon yourself only as much fasting as you can endure." And the Apostle, after he had said in his letter exhorting the faithful at Rome, "I beseech you, brethren, to present your bodies as ^a living sacrifice, holy, pleasing to God," consequently added, saying: "Your reasonable service" — that is, do what I have set forth with discernment, not excessively, but with temperance chastise your body, lest it be compelled to dissolve through ^a failure of nature, rather than to die to its vices. Rom. 12:1.

[51] And because it is written, "Do all things with counsel, and after the deed you will not repent," the holy woman at last began to acquiesce to the counsels of the religious, Juetta accepts moderation. which were supported by so many manifest authorities of Scripture, and she learned to be obedient in those things in which she had at first considered such obedience to have no merit; and she lived thereafter all the more devoutly in proportion as she served the Lord more wisely. Ecclus. 32:24. And let my hearers, I ask, not be scandalised that this woman moderated herself ^a little from the rigour she had begun, by the persuasion or admonitions of any persons, as though she could be charged with inconstancy; but let them observe that this kind of regression is not ^a falling back, as from good to evil, from great to less, and therefore from virtue to vice — but ought rather to be called an advance in the virtues, inasmuch as however great any virtue may seem, if it is not governed by discernment, it can be neither ^a virtue nor the material of virtue. For since discernment is called and is the mother of all virtues, the more anyone distances himself from it — He who neglects discernment departs from God. which is the supreme virtue of virtues — the more he is inclined to the vice that is contrary to virtue; and the nearer he becomes to vice, the more he distances himself from Him who is the Lord of Hosts and the King of Glory.

[52] And just as nothing is more joyful than to be with God, who is the supreme good, so nothing is more unhappy than to be without Him — since not to be with Him is ^a grievous evil and the height of misery. For, as ^a certain one says, Discernment praised by Scripture, the Fathers, and the pagans. not to be with Him who is life and is all things is assuredly neither to live nor to be. That excessive rigour of abstinence is not so much virtue as vice, hear what Scripture says: "Be not overly just, for there is ^a just man who perishes in his justice." Whence Blessed Augustine says: "Whoever conducts himself more restrictively with regard to passing things than the customs of those with whom he lives require, is either intemperate or superstitious." Eccles. 7:16-17. "But whoever so uses them as to exceed the limits of the good people among whom he lives, either signifies something or is altogether wicked." And that we may hear ^a little from the pagans as well on the commendation of discernment, hear what the poet says:

"Virtue is the mean, drawn back from vices on either side."

And likewise:

"There is ^a measure in things; there are, in short, fixed boundaries beyond and short of which the right cannot stand."

But:

"The blessed have held the middle course."

For the devil never so easily disturbs the minds of the religious as through the appearance of good, because his snares are the less guarded against the less it is noticed that he lurks under the appearance of virtue — he who also transforms himself into an angel of light, so that he may be less shunned and may more perniciously drag the souls of the elect to the precipice. Whence the blessed woman always held all the snares of his stratagems in such suspicion — which no human sense can comprehend or fully understand except through the Holy Spirit — that in all her ways she considered with diligent care every step and path of her works, so that at least in those areas where the tempter could find any opportunity for malice, she would not persist further if she had in any way begun them.

Chapter XIX. On the wickedness and conversion of her son.

[53] Wherefore, seeing that he could accomplish nothing against the holy woman of God, the devil turned to the cunning arguments of malice and wickedness, raising up against her ^a familiar and domestic evil in her own flesh — Her son lives dissolutely. that is, in her son who was still outside in the world with friends — so that her mind, intent upon her little son, might relax somewhat from the praises of God, as ^a merciful mother who could not forget the son of her womb. For that son, badly brought up, as soon as he put off the years of childhood, gave himself over entirely to ^a reprobate mind; and whatever he had or could have, he spent on the worst purposes with young men of his own age who were equally wanton — whose heart is set on luxury and who love vices — all of whom, as though already the conqueror of all, he surpassed in the enormity of his crimes. At length, having long sailed in the vicious sea of crimes, the wretch fell into the Scylla of despair, so that he left absolutely nothing untried of whatever occurred to his wanton mind. What more? From the many and very great perils of his life he was frequently delivered, and the continual prayers and merits of his mother, who prayed for him unceasingly, preserved him — by which he sometimes escaped, even beyond the hope of men, always unpunished.

[54] At length the deeds and life of the unhappy son were reported to his mother, who would have wished him dead, or that she had never borne him, rather than hear such reports of his manner of life. Nevertheless she persisted in her prayers, was drenched with tears, afflicted her body, humbled her soul, beat her breast, tore her hair — the innocent mother was tormented within and without for her guilty son, offering two things and desiring one of the two: either death for herself, or life for her son — life, I say, not of just any kind, but the life by which one lives for God. For no death could have been more bitter to her His mother prays for his conversion. than the life which her son was leading, which was heavier than any death; nor could her spirit be at ease so long as the flesh of her flesh — that is, her son — living so wretchedly, was ^a member of the devil, ^a fugitive from God, an inciter of evils, ^a persecutor of the good, ^a son of perdition to himself, ^a stumbling block to his mother, and ^a rock of offence to his neighbours. Thus indeed she was exercised and examined her spirit, and she laboured anew, longing as it were to give birth again, that she might bear for God him whom she had previously borne for the world, and that he might become ^a son of God through the grace of adoption who was ^a slave of sin and ^a child of wrath by the merit of his own iniquity. Now she disclosed to friends the grief she suffered within on account of her son; She implores the prayers of others. now she entreated all who came to console her, she exhorted each one individually, and most devoutly besought them all to intercede with the Lord for her dying son — hoping to be heard the more quickly for the wretch, the more prayers and vows of the many were offered to the Lord on his behalf.

[55] Meanwhile she asked that her son be brought to her; summoned, the bloodstained beast appeared before the window of the cell of the handmaid of Christ. The mother addressed her son, rebuked him, reproved him, besought him with all humility and modesty, produced tears as signs of her inner grief; She admonishes her son when called to her. and how great was the bitterness of her soul within — since words are signs of the mind, according to the grammarians — could easily be conjectured from the outward signs. At the voice of the one groaning, therefore, and the streams of tears flowing down her cheeks, as at the dripping of goat's blood, the adamant of his obstinate heart was split, his affection was softened, his neck was bowed, his stubborn rigidity relented, the sinner was moved to compunction, confessed his fault, acknowledged his error, begged pardon for the past, and promised ^a better hope of amendment to follow shortly. For the vexation of his mother gave understanding to his hearing, though only for ^a time. For he feared that if he allowed his mother — whose sanctity he had long known — to be afflicted any longer by such sorrows on his account, the judgment of divine vengeance might strike him down in the place where he was; whence he meditated nothing but flight. And so, as quickly as he could, having received his mother's permission to depart — since there is no fellowship between light and darkness — he consoled the grieving woman, asked her to refrain from tears and spare herself further sorrows. And finally, in order to excuse his excuses in his sins, He falsely promises amendment. he ascribed the causes of his wickedness partly to his youth, partly to his companions in crime — as though they were the ones who positively enticed him to vices; and that she ought not henceforth to be troubled about his conversion to the Lord, since she need not doubt that good tidings about him could be reported to her in the near future. And so, having spoken all things with ^a double heart, the unhappy Cain went out from the face of the Lord.

[56] Returning therefore to his companions in crime, he revived into wickedness. Once again sinner and sin were coupled together, embracing one another like thorns; the dog returned to its vomit, the washed sow wallowed again in the mire — the guilty one in the dunghill. Rumour spread; the report of the deed flew to his mother — concerning her son's perdition. She was tormented again, became ^a Martyr ^a second time; tears returned to her cheeks, the earlier ones not yet fully dried — again lamentation, again cries, again sighs. Neighbours, relatives, and friends gathered and came running, and in turn they consoled, pressed, admonished, and entreated her to moderate her grief, to spare her tears, lest she should become the cause of her own death on account of her son. But the faithful mother refused to accept any consolation for her son, "because he is no more." At last the Lord had mercy and, wishing to put an end to the labours of His handmaid, heard the voice of her weeping and received her prayer, and restored to her the son who had thus been lost. When the venerable mother heard sinister reports of her son once more — that he was again casting himself headlong into vices as before — she was exceedingly troubled, Juetta commands him either to amend or leave the province. and unable to restrain herself any longer for grief, she called him back to her and, conceiving full confidence through the Holy Spirit, she commanded him in the power of the name of Christ either to come to his senses immediately and entirely from his evils, or to leave the province altogether, so that rumours of this kind could no longer reach her. The wretch promised to obey and said he was willing to leave the country, provided he could have some money in hand to sustain himself on the journey. About to depart from his homeland, he comes to Liege. What more? A certain sum of money was entrusted to him against his share of the inheritance. Having received it, and intending to go abroad, he came to Liege, and planning to tarry there for some time, he put his money out at interest for ^a number of days.

Chapter XX. On the terrible vision that her son saw.

[57] But when the fulness of the time predetermined by the Father of mercies had come — the time, I say, of having mercy on him — on ^a certain night he saw in the spirit, as it were, that he was dragged before the tribunal of the Judge, In the spirit he sees himself about to be dragged to hell. and that he had received from that same Judge ^a dreadful sentence of death and punishment, and had been handed over to Satan for the destruction of the flesh. The torturers received him and, rushing upon the wretch, they beat him cruelly and without pity, raging against him with horrible mutilation, and they were striving to extract his soul from his body with pitchforks and flame-spewing tongs, to be burned in eternal fires and to dwell forever amid everlasting heat without end. Amid these sufferings of the body, as it seemed to him, and the terrors of the soul that refused to depart — terrors, I say, heavier than any death, more cruel than any suffering — when he raised his eyes, looking about on every side to see if there were anyone to help, Through his mother's prayers he is given ^a reprieve of three years. suddenly there appeared, as it were, ^a messenger of the Prince, who said to those torturers: "Do not strike him further, nor lay hands upon his soul any more, because he has received from the Lord ^a reprieve of three years on account of the merits of his mother; and we shall see whether he ought to amend for the better from this grace he has received, or not." He spoke, and the man was released by the torturers and restored to life and to his bed. And as though he still felt on his back the scars of the blows and beatings he had endured in the night, all day long he went about through the streets and lanes of the city, sad and sorrowful, and as though suspended in mind, utterly ignorant of what he should do first or where he should turn. For he believed he was still seeing ^a vision, and whatever he did, he thought it was the work of the nocturnal vision.

[58] Rising, then, and as though after many wandering circuits, coming to the marketplace at midday, he stood there, hesitating in mind. And behold, ^a woman of distinguished countenance and garb came to meet him — one whom, however, he did not recognize, nor did he recall ever having seen her. Greeting him, she said: Through an unknown woman he is called back to his mother. "Your mother greets you, O young man, and asks that you return to her, because she has need of you." Having said this, the woman passed on, and he could see her no more. By the power of the words he had heard, however, he was immediately moved and changed into another man. Having arranged his affairs, without any delay he returned to his mother and to the window of her cell. His mother, looking at him more attentively — since she supposed he had long since departed on his journey abroad — said, "Who are you?" And he replied, "I am your son. What do you wish, since you have called me?" She hesitated ^a little, not remembering that she had sent for him through anyone, and was uncertain in her mind as to what such ^a thing might mean. Yet not at all doubting that what was happening was divine, but still poised between hope and fear, He promises her ^a genuine amendment. and wishing to be more certainly informed about these matters, she said: "How have you come, my son, and what is your will?" "I have come to you," he said, "ready to do your will. Only tell me what you wish me to do." And he narrated in order all that had happened to him, and swore with an oath that he had come in simplicity of heart. She, hearing these things and understanding that what was happening was the work of God and not of man, raising her eyes to heaven and stretching out her hands to the Lord with tears, said: "Thanks to Thee, O God; thanks to Thee, good Father, for Thou hast heard the voice of Thy handmaid, and hast not been willing to defraud me of the desire of my heart before I should die. Behold, now I shall die joyful, since the son of my womb has been converted to Thee, my God, and I leave him behind, surviving in Thy grace." Thus, keeping her son with her for some days, she rejoiced with him as though he had been called back from death to life — and truly so it was. And they took bread together with thanksgiving and gladness of spirit. Nor do I think it should be supposed that the spiritual banquet of the mother with her son passed entirely without tears, so that the praiseworthy woman might rightly say, in accordance with the simple text of the story: "I mingled my drink with weeping, and how glorious is my cup that makes me drunk!"

[59] After some days had passed, therefore, when she tried to persuade her son to transfer himself to some Cistercian monastery, he replied that he would by no means do this until he had first learned sacred letters. All who heard of this began to marvel, and some laughed, as though this were the speech either of an unsound mind or of ^a mere child. Nevertheless, certain persons who understood the matter more deeply than the rest judged that the advice should be followed He learns letters. — namely, that according to the young man's word he should be sent to school, at least for ^a few days; for it would soon be known whether this word was from God or not. What more? The young man, now nearly ^a grown man, was sent back to the first rudiments, and in ^a very short space of time he was seen to have made more progress than could be believed — so that in ^a short while he even surpassed in ^a more ample spirit of wisdom and understanding those who had attended school from infancy. Nor is this surprising. For there is no delay in learning where the Holy Spirit is the teacher, who breathes where He wills, as much as He wills, when He wills, and in the manner He wills. And when he had been competently instructed, following the counsel of his mother he transferred himself to the church of Trois-Fontaines, He becomes ^a monk. of the Cistercian Order, and he made such progress that after no long time he happily attained the rank of the priesthood and died there, after ^a long and praiseworthy penance, in the consummation of the virtues. He lives piously.

Chapter XXI. On the fulfilment of the works that the blessed woman had predicted.

[60] Many entrust themselves to Juetta's instruction. As the fame of the holy woman, like the fragrance of an aromatic perfume, was spreading ever more broadly through the province on all sides, ^a certain devout and God-fearing woman named Margaret attached herself to her, along with certain others of both sexes and ages — men and women — desiring to be instructed in the discipline of this most holy woman. And the Lord blessed that place and those persons on account of the merits of His handmaid, so much so that they became rich both in ^a sufficiency of temporal goods together with charity The leper-house is enriched. — which, as ^a certain one says, knows no hardship in straitened circumstances — and in the multiplication of persons dwelling together in the place, just as the holy woman of God, with the Spirit revealing it to her, had long since predicted, before anything at all had come to pass from the beginning. When the old buildings were torn down, new ones were built: A church is built, and ^a very large house. large and many houses, ^a great and spacious church of quite costly construction, three priests celebrating the divine offices in it continually, and suitable revenues were procured for them. She also arranged for two cells to be built outside the walls of the church to the west: one for herself, and another for ^a certain young woman of exceptional virtue and grace named Agnes, Other virgins enclosed. who at the same time, dying to the world in order to live for God alone, was enclosed therein with the blessing and permission of the Lord Bishop of Liege. She also had another girl enclosed with her in her own cell — one she had raised from infancy who was from the same town, ^a woman of good testimony, of proven conduct, reputation, and fame — because she thirsted with ^a fervent spirit for her salvation. This girl was also proven to be of the greatest use in service to the now elderly woman. She was the witness of her virtues and the truthful relator of her works; after the death of this holy woman she was left behind — not without divine dispensation, as I believe — so that through her testimony it might be clear to people what and of what merit before the Most High she had been, whose way of life and holiness had been so hidden from the world until now.

[61] Nor should it be passed over in silence that, when all things pertaining to the place and its buildings had been completed and consummated — as can be seen at the present day — before it came to pass that the handmaid of God should depart from this world, nearly all the debts for expenses and costs were paid off, The means for building were wonderfully provided to her. by which all things were begun, carried out, and brought to perfection. For I call God and the power of God to witness that I have recently learned from truthful and praiseworthy persons that at the beginning of the entire construction and great works, the holy woman of God had scarcely thirty silver shillings in hand, with which the building was begun; and so God afterwards provided all things necessary for the completion of the works that to this day it can scarcely be known whence or how all these things were perfected. Discipline also greatly flourished in that place during her days, to such ^a degree that all — lepers and healthy alike — lived in an orderly and regular manner: The discipline of that place. men apart by themselves and women apart, all content with common food, drink, and clothing, according to the rule established by the Fathers.

Chapter XXII. On ^a certain priest who was removed because of scandal.

[62] After this, however, as the innumerable harvest of servants and handmaids of God grew in that place — to be stored away in the treasuries of the house of the Lord — tares also grew up alongside, though sown by the enemy man; yet they were quickly removed from the midst by the true Farmer's arrangement, lest ^a little leaven should corrupt the whole lump. For there cannot be disciples without ^a Judas, nor grain without chaff, nor can there be an Abel whom the malice of Cain does not trouble. There was ^a certain priest dwelling in the place who had cast an evil eye upon ^a certain young woman who was living with the holy woman, in her service outside the cell but within the same house. In order to be less noticed and to be able to speak more freely to the young woman — since he feared being discovered in his purpose — he made himself exceedingly familiar with the handmaid of God under the false appearance of religion, A priest living there unchastely. and he visited her so frequently that ^a certain sinister suspicion arose among some — falsely — about them, as though the priest were attending to the love of the blessed woman with unchaste intent. He spoke to her deceitfully, as if under the pretext of the edification of souls, so that he could more freely and without reproach attend to the sight of the one he loved and enjoy her conversation. What more? This talk progressed so far among the household that the matter — as it was supposed — came to the knowledge of the holy woman of God through her intimates. She was horrified at the report she had heard, and her countenance was changed beyond what can be described, and she groaned with sighs that even ^a tiny spark of suspicion had arisen in anyone's heart. Nevertheless, this report rendered her exceedingly perplexed in mind, Juetta is troubled by the matter. and she was utterly at ^a loss as to what to do. For she considered it wicked to deny to the man the word of her mouth and the speech of her lips; but also to expel him from the place before the end of the year for which she had hired him would not be fitting without cause. Yet she did not wish to give occasion for scandal to her neighbours if she should continue to admit the man to private conversations — from whose mouth, however, she did not recall ever having heard an irreligious word, or one less becoming to the religious life, on account of which he would deserve any disgrace.

[63] While she thus wavered in mind in opposite directions, she had recourse to the accustomed resources of her prayers, and specially and most devoutly appealed to the blessed Mother of God, her guardian and advocate, to deign to free her from the man, The Blessed Virgin consoles her. while preserving both her own peace and his honour. Nor did the Mother of Mercy delay in hearing the voice of her handmaid, but appearing to her at night while she was half-awake, in her sleep, with ^a serene countenance and ^a friendly face, she came to console her beloved and said: "Do not be troubled, my daughter, but trust: for I have heard your prayer, I have seen your tears, and it is near at hand that what you wish shall come to pass." She spoke, and after ^a short while the same priest was directed by the Dean to transfer to another place which he named, to celebrate there — and this he did.

[64] In times of need she has recourse to the Blessed Virgin. Nor should it be passed over in silence that from the time of the vision which we have described, the blessed woman had ^a familiar consolation in the Blessed Virgin, the Mother of the Lord, in all her needs and tribulations, if she had any. Whence so great ^a love and fervour of devotion toward her grew day by day that in frequent genuflections and private prayers she seemed intent solely upon her veneration and service.

[65] To these she devoted herself without intermission at all times, so much so that on account of the magnitude of the love she had poured into the Mother, she seemed to herself to have almost forgotten the Son — yet one cannot serve the one without the other, nor can anyone displease the one while pleasing the other; for the honour of the Mother is the praise of the Son, How closely united are Jesus and Mary. and the glory of the Mother is the will of the Son. For the Mother cannot be worthily honoured or truly loved without the Son, nor the Son without the Mother. They are one indeed in affection, one in effect, one in flesh, one in spirit, one in grace, one in glory — speaking according to His humanity, I say: one and the same flesh and blood, Mother and Son, Christ and Mary. For the flesh of Jesus is the flesh of Mary — much more specially than that of Joseph, Judah, and the other brothers, to whom he said, "He is our brother and our flesh." For the flesh of Jesus, although it was glorified by the glory of the Resurrection and exalted by the mighty Ascension above all the heavens, nevertheless always remained and remains the same nature of flesh that was taken from Mary. He Himself, the very same, conceived, born, and having suffered, rising from the dead, carried the flesh He had received from the flesh of Mary above the stars to the right hand of God the Father, honouring all human nature and especially that of His Mother. And indeed, if the Son is by nature the Mother's, it is fitting that the Mother should be the Son's — not as regards an equal administration, but as regards the same reciprocal substance: human from human, flesh from flesh, Mother from Son, Son from Mother — not to ^a unity of person, but to ^a unity of bodily substance. For if grace can produce ^a certain unity without the property of ^a special nature, as Augustine says — just as the same Son says to the Father: "Holy Father, keep those whom Thou hast given Me, that they may be one as We also are one" — that is, that they may be by grace what We are by the nature of divinity John 17:11 — and likewise, "Let them be in Me, and I in Thee" — which is to be understood as above — how much more, then, together with the unity of grace, which abides in Mary all the more abundantly, both by right and by merit, does the special nature itself also make the Mother and Son one — Son and Mother, Christ and Mary? For this is bone of the bones of Mary, and flesh of her flesh.

[66] In the contemplation of Jesus and Mary, Juetta is frequently caught up. To this ineffable and wonderful essence of gratuitous union and the inseparable mutual embraces of fruition between Mother and Son, the holy handmaid of God was frequently caught up in spirit; and she drank from the torrent of the delight of both, and was inebriated — though still on the way, not in the homeland; in hope, not in possession; in ^a mirror and in ^a riddle, not face to face; in peace indeed, but not in its fullness. She was indeed caught up — but whether in the body or out of the body, I do not know; God knows. It is certain, however, that although the same appearance of body and limbs seemed to remain when her spirit was caught up, yet her limbs had no function, and in her body there was neither sensation nor voice. Now she enjoyed the presence, sight, and conversation of the Mother, now of the Son; now she embraced His feet, now she kissed His hands; now she reclined upon the breast of Jesus, now she delighted in the embraces of Mary. And she felt the Lord in goodness — how sweet He is in Himself, how gentle in Mary His Mother, how immense in majesty, how humble in the flesh, how ineffable the splendour of glory and how inscrutable the figure of the substance of God, God the Son of the Father; how sweet in the womb, how gentle in the lap, ^a sweet yoke in the arms, ^a light burden on the shoulder — the Son to His Mother, Christ to Mary; how glorious at the right hand of the Father, how abundant in the glory of His Mother; and finally, how good, how sweet, how joyful it is to be with Christ and Mary, Mother and Son.

[67] I call God as my witness — although the things I say are marvellous, and I do not doubt that they will be less than credible to many, Whence the Author received what follows. because the natural man does not perceive the things of the Spirit — that the things I am about to say I have received from him who was the confidant of her secrets and her confessor in her final days, whose testimony I hold as certain to be true.

Chapter XXIII. On her manifold contemplation.

[68] Juetta, caught up in rapture, is adorned with ^a precious garment. She confessed that she had once been caught up in spirit and was surrounded by nine Angels on the right and nine likewise on the left — two by two from each of the nine orders of Angels. And those same Angels had clothed her entirely with garments woven with gold throughout, and moreover adorned her with precious necklaces and with stones, or gems, whose diverse species, variety, and names — as they are expressed in the books of the Prophets — she understood, recognized, and distinguished in that very rapture of the spirit; though she did not know how to discern with human senses either the virtues and names of the stones or the distinct orders and offices of the Angels as well as she had seen, learned, and known each individual thing when caught up in the spirit, being ^a simple and unlearned woman, altogether ignorant of such matters. She also testified that, thus clothed round about with variety and crowned with glory and honour, she was conducted with the attendance of Angels and brought before the throne of God and the Lamb, She is led to Christ as to ^a Bridegroom. with the Angels presenting her to the Lord, thus prepared and adorned as ^a bride for her husband. What she saw or heard there — although there is no doubt that she had seen and heard the hidden things of the wisdom of God — because she refused to confess, although she was fully admonished to do so, we cannot know or speak of; especially since I believe that it is not permitted for ^a man to know or to speak of such things.

[69] When asked about the simple essence of the one God in the distinct number of three Persons, She does not contemplate sublime things. she humbly replied that she was unworthy and utterly insufficient for such contemplation, and that it was not expedient for her bodily frailty to apply her mind to things so great and so wonderful above herself — lest perhaps, if she should wish to know more than it is proper to know, and to search into the Majesty, she should be overwhelmed by the glory. For she said that the mind, once caught up to the contemplation of the eternal and undivided Trinity, could not be torn away from the thought of invisible things — nor generally restored to the bodily senses — without ^a grievous failure of the heart and consumption of one's powers, and without peril to the body, the senses, and life itself; especially so long as the creature groans under the bondage of this corruption for the liberty of the glory of the children of God.

[70] Whether the soul in rapture can pray for others. Asked also whether the mind, caught up to the vision of invisible things, could remember any of its familiar friends or acquaintances so as to beseech the Lord — whom it beheld as present — more effectively for their salvation, she said that although the Lord grants to many so great ^a grace that in the very vision of eternal things they may recognize the state of someone who has also merited this through grace, they cannot, however, ask the Lord whom they behold as present for anyone, nor wish anything other than what He wills them to wish; because so long as they are in that rapture, they become one with Him with whom they are. For "he who thus clings to God is one spirit," and the higher the mind is lifted to the glory of invisible things, the less it can be concerned about visible things and bodily forms. For the mind pours itself entirely into the love of its Creator, and subsisting wonderfully in Him, it forgets all things that are outside of Him — so much so that even its own body becomes loathsome to it when it is necessary to return to it, and what was formerly ^a pleasure now becomes ^a burden to it from the sweetness of the contemplation of God and the memory of past sweetness; and, as it were, an occasion of death in ^a certain manner, what had been the cause of present life and salvation.

[71] The blessed woman herself, however, although when she was caught up she said that she was not elevated through contemplation to the essence of the Trinity — by which God in three Persons is before all ages one God and one substance — but was only detained in the things pertaining to the humanity of Christ, by which He willed to be born of the Virgin as man at the end of time: yet when, out of necessity, she had to return to her own body and to the distresses of her wretched condition, which would not allow her to remain longer with the Lord, After rapture she is repelled by bodily things. as though she were refusing to be torn from the arms of her Beloved, she was stretched, she cried out, she was anguished, as though suffering violence; she was driven this way and that like ^a woman in labour, she sighed like ^a woman unable to bear her love — so that even at the sight of bodily food when it was set before her, or at the use of those things that are necessary for human life, she would turn away with wonderful indignation. Yet, as though she would always be without these things, her mind, still intent upon heavenly things, could scarcely contain itself within her little body, as though this alone were the barrier that held her back from the embraces of her Beloved. Although she refused to confess many things that she had learned from the contemplation of heavenly things, it is most certain that she heard and saw many more secrets and possessed knowledge of hidden things — as can be seen more clearly than light from the things which follow, which the Lord worked through her, though at different times — even if we are not permitted to know all the things that were shown to her alone through the Holy Spirit.

Chapter XXIV. On the girl whom the Lord wonderfully guarded through her prayers from ^a great danger.

[72] There was indeed among the other virgins whom she was raising for Christ ^a certain young virgin whom she loved uniquely above the rest, instructed, and exhorted, because she had long since adopted her as ^a special daughter from the years of her infancy. This girl, beyond her other companions, was more fervent in discipline, more abstinent in fasting, first in vigils, more devout in prayers, more profuse in tears, more gracious in her responses, and in the outward bearing of the body patient, She divinely foreknows and predicts the danger of ^a devout virgin's fall. humble, and modest. At length, when all were commending the purpose of her life and the grace of her virtues — yet since it is written, "Do not praise ^a man in his life" — the praiseworthy woman understood, the Spirit revealing it to her, that this same young woman was soon to fall from this perfection and that many would suffer scandal on her account in the near future. She also took care to make this same thing known to some of her intimates. Often, too, she would secretly call the girl aside and admonish her to observe herself cautiously and diligently and to apply to herself every solicitude in guarding against the temptations and snares of the enemy, which she greatly feared would prevail against her for ^a time, as she had perhaps understood through the Spirit. The girl was alarmed at the speaker's words, and on account of the speech she had heard, her countenance fell and her face was entirely changed — because she was conscious of none of these things — and she responded with the attestation of an oath that the intention of her heart was pure, that she had the good purpose of persevering in what she had begun, and that she knew nothing on account of which her conscience should be afraid.

[73] O, nothing is ever safe in the devil's hands! A certain young cleric, familiar to the place and its persons, An unchaste cleric frequently discusses pious matters with her. under the guise and habit of false religion, began to pay attention to that girl, and conversing with her more frequently about things that seemed to pertain to the salvation of souls — while he was regarded inwardly by the girl as such as his honest words feigned outwardly — after many mutual commendations and spiritual binding of affections, they pledged to one another the faith and the fullness of mutual love. Thus, as though to exhort — or rather, as it was believed, to exhort — the young woman always to better things and to strengthen the purpose of her life and conduct, he frequently came to the lamb of Christ — ^a ravening wolf, ^a plunderer to his prey, ^a harmful man to the innocent, ^a profane man to ^a holy woman, ^a polluted man to ^a virgin. And under the pretext of the words of God, which the wretch spoke outwardly, he nurtured and concealed within the fire of wicked love.

[74] At last, since he could no longer contain himself from pouring forth the venom he had long harboured in his mind, and if he were to open to her in plain words the evil of his conscience, he feared that he could make no progress against her, He lies in ambush for her chastity. he resolved to assail her by ^a far different route, so as to shoot suddenly in secret at the spotless one. But in what way, do you think? Hear ^a wonderful thing, for I am about to relate wonderful things. Hear and see whether in the days of your fathers it was done, what this man did — if indeed I ought to call him ^a man, the one who did it. Consider what the serpent — nay, the devil — did in the serpent to first deceive humanity; and what this man did so that he might persuade the young woman to her destruction. See ^a fraud more cunning than fraud, and you will find this man more astute than the serpent — nay, than the devil himself — if deed be weighed against deed, matter against matter, cause against cause, and fraud against fraud.

[75] First he declared that he loved the girl's salvation as his own; and after such persuasive words, drawing heavy sighs from the depths of his breast and dissolving as it were into tears, he said that he knew one thing about her on account of which he was so grieved in his heart that there was no sorrow like his sorrow — ^a sorrow, namely, that no consolation could alleviate. When the girl inquired the cause of his sadness, he replied that he grieved for her perdition — perdition, I say, not of just any kind, but of her soul, which he loved as his own. He counsels flight from the place, lest she perish from vainglory. For he said that it had been revealed to him in the spirit that there could be no hope of her salvation so long as she remained in the state and place where she was — alleging that the reason was manifest: namely, that she was of too celebrated ^a fame, was too much commended for her merits by others, and was too much held in honour in that place, whence her heart was lifted up and her mind exalted to vainglory; and that she could not be saved until she should leave everything behind and withdraw to ^a place where no one could know her or extol the merit of her sanctity — one who would be either ^a herald of her virtue or ^a plunderer of her salvation. The foolish girl believed the words of this worst of men, whom she supposed to be the best; and, in order to flee the evils which he falsely represented as imminent, the unhappy girl promised to go, if she could have ^a guide for the journey in whom she could trust. "And I," he said, "lest I suffer you to be imperilled any further — you without whom there can be no salvation or joy of heart for me — I, I say, because no one can be ^a better or more suitable guide for the journey than I, whatever may happen to me after this, I shall have you conducted, or shall myself conduct you, to ^a place which I know to be excellent and very well suited for the religious life. If you arrive there, you will without doubt be able to be saved. Only do not reveal your way to anyone, nor make manifest this confession and so salutary and so necessary ^a purpose for your soul to any person, lest I shall have laboured for you in vain."

[76] She assented to all, and revealing the affair of the betrayal to no one, He takes her away to another place. having secretly arranged her affairs as cautiously as she could, on the appointed day and hour, committing herself to God and to the faith of the malicious man, she departed from those regions, and the sheep followed the wolf, the victim the executioner, beyond the province. When he saw that she had been delivered into his power, and suspecting that she would do all he wished, he at last dared to open to her the secrets of his heart, and day by day he kept pressing her to consent willingly to him. But she, hearing where the speaker's words were tending, at last — though too late — realized that she had been deceived and tricked by the cleric, and she wept most bitterly. Nevertheless, trusting in the goodness of the Lord whom she served in spirit, He tries her chastity by various means. although she walked with the young man in the simplicity of her heart, she firmly declared that by no reasoning, no force, and no fear of death would she consent to him — even if he could take from her the temporal life of her body and destroy her by ^a thousand deaths. On account of this, however, the young man did not cease, harassing her night and day; and burning all the more with love for her by the heat of his lust, he assailed the virgin with promises, threats, and at times even with force — but accomplished nothing. This battle lasted not one day, nor ^a short time, but continually for nearly six months, during which the lamb of Christ was led by her executioner from city to city, from place to place.

[77] The two went together on the road, ate together, rested together, and at times even slept in the same bed. But so great ^a grace had the Lord conferred upon His handmaid that the young man was never able to prevail against her; nor was he ever even permitted to touch her bare flesh The girl is wonderfully preserved, with Juetta praying for her. during the entire span of time they were together. For the faith which the venerable Juetta had in the Lord on behalf of her daughter prevailed against the malice of all that time — together with the grief, pains, sighs, prayers, and tears by which she unceasingly offered herself as ^a holocaust to the Lord for the daughter she had lost.

[78] Juetta is promised her return, intact. Moreover, the Lord had revealed to the ear of His handmaid that He would restore to her the daughter whom she mourned as dead — safe and sound, and ^a virgin untouched by the man, as she had been before. Upon this faithful promise, the faithful woman received consolation; and to the friends who were mourning on her account, and to those who had known the girl, she promised under oath, trusting in the Lord's help, that she would receive her daughter back in the near future, with the title of chastity and the modesty of virginity fully preserved — the same with which she had departed from the place. And not one of her words fell to the ground without all things coming to pass just as she herself had predicted.

[79] For the same cleric, having wandered everywhere in ^a circuit with the girl, at length after many circuits of wandering, decided by chance and fortune to go to Metz. And when they were approaching the city, it happened that they were passing near the cell of ^a certain recluse — ^a man, as opinion held, of exceptional sanctity. By the counsel and aid of ^a holy man she returns to her homeland. The girl herself, though against the young man's will, turned aside to the cell, as though wishing to rest ^a little, weary from the journey. Having found an opportunity to speak to the man, she laid before him in confession the entire sequence of events, as well as all that had befallen her; and with tears she humbly besought him to have mercy on her and, if possible, to rescue her from the wicked man. The man of God most willingly agreed to what he heard; and having her shut up in his house through certain of his intimates who were then present, he sharply rebuked the young man — who was pressing with threats and clamours that his wife should be returned to him — as the man deserved, and with disgrace drove him from the place. Having the girl escorted to Metz through the hands of his faithful followers, he had her commended to the care of ^a certain recluse. Remaining with that woman for some days, the girl at last found in the city certain merchants from her own land and kindred — her own kinsmen — who upon finding her rejoiced with exceedingly great joy, and she was conducted home with honour by them. And so the venerable Mother Juetta received the daughter she had lost, with tears and joy of heart, giving thanks to God who had granted her the desire of her heart; and she remained all the days of her life with that girl in thanksgiving, serving the Lord together with fasts and prayers day and night. The same girl remained with her until the death of the venerable Juetta; and after her passing, the girl, consecrated as ^a virgin to Christ, remains to this day.

Chapter XXV. A certain comparison of Blessed Abraham and the handmaid of Christ.

[80] [Greater grace was bestowed on Juetta here than on Abraham the hermit regarding his niece.] Indeed, as it seems to me, more was granted to this holy woman in our times than in the days of our Fathers to the most Blessed Abraham, who — as one reads in the Lives of the Fathers — lost his niece, that is, the daughter of his brother, ^a virgin girl who had devoted herself as ^a bride to Christ from the very cradle, in nearly the same way as the blessed woman lost this one; but he recovered his in one way, and she recovered hers in another. That one was seduced by someone under the guise of false religion, and was corrupted while she was ^a virgin, and she remained for many years afterwards in her sin. This one was indeed seduced under the appearance of good, yet although she had ^a continual struggle with the enemy, she could not be enticed by promises or torn from her vow of chastity by any threats, or be dragged to consent to sin. The prayers of the former merited before the Lord that at least after her sins his daughter should return to do penance in the place from which she had gone out. The merits of the latter brought about before God that her daughter should return to the place of her former dwelling with the same integrity of body and sanctity that she had had before, and without having suffered anything for which penance would be needed — since neither sin nor the wickedness of the man was able to prevail over her even for ^a moment. The former, in order to bring back his daughter, went out from the cell of his profession in ^a changed garb; the latter was not even permitted to search for her daughter or even to send anyone for her. Yet the Lord was not willing to defraud her of her desire, but restored the girl to her after ^a short time, and beyond all the hope and expectation of men. And behold, this woman is greater than Abraham; for truly this was done by the Lord, and it is wonderful in our eyes.

Chapter XXVI. On ^a certain cleric who was sacristan of the main church in Huy.

[81] Likewise, there was ^a certain cleric in the church of the Blessed Mary, the perpetual Virgin, which is in the town of Huy, She divinely knows hidden sins. who held the office of sacristan. This man, being enamoured of ^a certain woman from the same town — one of seemingly honourable conduct, as was falsely supposed — at length by the instigation of the devil, since there was no place, as it seemed to him, more suitable or more secret for the perpetration of the shameful deed (because he slept in the church), he sinned with her by night in the church. But what had been done could not long remain hidden from the venerable Juetta, for she had known through the spirit all that had happened — the persons, the time, the place, and the hour. First she had the woman summoned to her — since the woman had been somewhat familiar with her — and laid before her what she had seen through the spirit, and rebuked her sharply for her deeds, as she deserved. But the woman, exceedingly ashamed — because she feared that she had been caught in her sin — confessed in order everything that had happened to her, and willingly and with ^a devout spirit she promised that, by Juetta's will and counsel, she would make satisfaction to the Lord and to His most holy Mother for what she had committed — whom she feared she had greatly offended in that she had perpetrated so great ^a crime in the place consecrated to her name. And so she returned home, giving thanks to God, whom she clearly recognized as having care for her salvation, as she had understood through His handmaid.

[82] The cleric, however, in order that he too might do penance for his sin, was summoned by the handmaid of God once and again, but he scorned to come, because the devil had blinded the eyes of his heart lest he should recognize Him by whom and through whom he was being admonished to penance through the ministry of His handmaid — to whom, as I believe, these things had been revealed for the sake of their salvation. She predicts death for the impenitent cleric. At last the man was admonished through an intermediary by the holy woman of God: either to come to her, or to make satisfaction to the Lord for his offences immediately; otherwise, let him know that the judgment of God was imminent upon him in ^a short time. Nevertheless, being conscious in himself, he took no heed. But after ^a short time, according to the word of the blessed woman, the same cleric was wonderfully struck down by ^a sudden illness and perished wretchedly, without any Ecclesiastical communion or Sacrament.

Chapter XXVII. On ^a certain Dean of the same church.

[83] I shall now come to visions and revelations of the Lord, about which I shall not be entirely silent, although I shall pass over many things; for if I wished to insert into this little book of mine all the things that have come to my knowledge, time would sooner fail me than the subject matter. [She divinely learns that ^a greedy Dean will perish, at the Blessed Virgin's urging.] There was ^a certain Dean in the church of Blessed Mary, of ^a life, as it is said, rather lax, and beyond all the vices in which he was entangled, excessively devoted to avarice, which is the service of idols — to such ^a degree that many assert he was even ^a public usurer. Concerning this man, caught up in the spirit, she saw the blessed Mother of Mercy, the Virgin Mary, as though seated in the council of the Saints, and complaining gravely to the Judge, her Son, about this same Dean — because he had violated the church consecrated to her name with shameful deeds and profits. But she said she wished to take consolation in this: that ^a sentence was about to proceed from the just Judge, Christ, her Son indeed, against him shortly — namely, that he was to be consigned to the eternal torments of Gehenna, where the fire which he had kindled for himself while living would pour forth with loose reins through his mouth, nostrils, and eyes, on account of his sins, by which he had merited wrath.

[84] When therefore both the judgment of the presiding one and the glory of the vision had been dissolved, she immediately sent word to the Dean, asking him to come and speak with her. When he came to her, she revealed to him in confession all that she had seen or heard about him, and with entreaties she urged him She exhorts him to penance, in vain. to correct his errors and to do penance for the past and to cease from future sins, provided the patience of God was still awaiting him for repentance. He, hearing this and like ^a deaf asp stopping his ears so as not to admit the correction of the one who besought him, departed just as he had come — if not worse — caring nothing or very little about the things that had been related to him, as though they were the dreams of the night. But so that the word which the Blessed Virgin had spoken might be fulfilled, after ^a short time that same Dean was removed from this light quite wretchedly.

Chapter XXVIII. On ^a certain woman from the same town who became ^a leper.

[85] In ^a similar manner and order, caught up in the spirit at another time likewise, she saw ^a terrible and exceedingly harsh sentence being pronounced by the Judge against ^a certain woman from the same town whom she knew — for certain hidden transgressions — such that in that very council of the Saints fire seemed to issue from the more secret parts of her limbs and to devastate utterly, as it were, the remaining upper parts of her body. When the faithful woman returned to herself, She foresees that ^a certain woman will be divinely punished, and admonishes her. she understood that the hand of the Lord was about to fall upon that woman in the near future to scourge her. She sent for her to come to her, and narrated to her in order what she had seen concerning her, and began to rebuke her with persuasive words — urging her to renounce her slippery will and the works of sin and to turn to the Lord with her whole heart; and if any bodily affliction should be divinely sent upon her, to accept it willingly as sent from the Lord. "For whom the Lord loves He chastises, and He scourges every son whom He receives."

[86] She is struck with leprosy and amends her life. Indeed, after ^a short time, according to the word of the blessed woman, the hand of the Lord went forth against the same woman, striking her flesh with ^a most grievous leprosy, so that from the sole of her foot to the top of her head there was no soundness in her. Yet she was seen to have led ^a devout life afterwards in the same place where the holy woman of God was dwelling — so that, as I believe, this destroying fire — that is, the leprosy — became for her ^a purgatorial punishment for her sins, so that she might pass from this world to the Father with ^a holy mind and body, all her sins having been consumed through the correction and punishment of the body that preceded.

Chapter XXIX. That she had knowledge of thoughts through the Holy Spirit.

[87] Nor do I consider it worthy of silence that the Lord conferred upon His handmaid so great ^a grace in this life that she possessed the discernment of thoughts She divinely knows the secrets of thoughts. and the knowledge of the intentions of the heart, through the Holy Spirit who dwelt in her — to such ^a degree that even to her companion who lived with her, as well as to many others who still survive as witnesses to the truth, if they had anything in their hearts that they wished to hide from her, which they supposed no one besides God could know, she would without delay, when they came to her, set it forth so familiarly and so completely — declaring to each one individually the things they harboured — as if all the secrets of their consciences were naked and open before her eyes. Whence it undoubtedly happened frequently that those who were guiltily conscious of their secrets avoided by every means being brought before her gaze, fearing to be rebuked by her concerning things about which they wished to admit no witness to their hearts besides themselves.

Chapter XXX. On ^a certain Brother of the Premonstratensian Order.

[88] A certain young Brother of the Premonstratensian Order, who had been specially commended to this holy woman from infancy as ^a spiritual son, was passing near her cell without having obtained the permission of his Abbot to go out. Since he had ^a troubled conscience and ^a heart wavering in different directions, seized by ^a divine impulse and not daring to pass by, he turned aside to the cell — of her companion, however, the other recluse — wishing, as it were, to speak briefly with her and depart. She divinely knows of someone who has gone out without permission. While they were sitting at the window of the lower house talking together, and the holy woman in the upper part of the house was occupied in prayers, intent upon the Lord alone, she suddenly knew through the spirit both the person and the state of the young man who was speaking below.

[89] Descending therefore contrary to her custom, since she was not called by anyone, she came in ^a vehement spirit to the Brother. She asked him in order, as though not knowing — though she knew all — who he was, whence he came, what he wanted, where he was going, and whether he had gone out by the permission of his Abbot. He, greatly embarrassed because he saw himself detected in the works of his own hands, could not find in his consternation of mind what to answer the holy woman of God, seeing that she was looking into the hidden things of his heart. With his eyes cast down to the ground, clothed alike in shame and confusion, he stood amazed and speechless, preferring, unless I am mistaken, not to have come at all rather than to be so manifestly confounded by such challenges. She admonishes him and exhorts him to constancy. Understanding this, like ^a most wise mother of the household, she mixed the oil of kind consolation with the wine of harsh correction, and instructed the young man with the sweet propositions of her words in the love of virtue and the contempt of vices, and animated him against the temptations of the devil with various testimonies of Scripture, which she had learned through the Holy Spirit. She added: "Even if it should happen, my dear son, that the stings and impulses of temptations should arise against you too importunately, so that it seems to you that you cannot resist them — arise, my son, and do not fall asleep in death. Resume your constancy, put on fortitude; command the tempter devil, on behalf of the Lord and of His humble handmaid, to leave you in peace and turn his sword against me. For I shall fight for you, my son, and if fortune should grant me the triumph over the enemy, She offers to fight for him in such ^a way that he may still receive the reward. let the virtue, the reward, the prize, and the crown be yours. Only act manfully, my son, and let your heart be strengthened in the Lord." Having instructed the young man with these and similar words, she dismissed him from her, praying to the Lord with her whole heart to grant him fortitude and perseverance in good works, and to direct his way in His sight always. "O how beautiful are your steps in your sandals, O daughter of the Prince! O how wounded with love you are! So greatly do you desire the salvation of those whom you love that you seem, as it were, to forget your own salvation, while in order to lift up others you willingly take upon yourself the burdens of others. You show the affection, even if you cannot give the authority. For no one shall be crowned unless he has competed lawfully — that is, the law of the contest requires that he who wishes to be crowned should fight for himself, not that another should fight for him; and that he who has conquered should himself be crowned, not the one who does not wish to fight. For he who does not wish to fight cannot conquer, nor be crowned for victory, because where there is no battle there is no victory; where victory is lacking, the crown will surely be lacking too."

Chapter XXXI. Likewise on ^a certain other cleric.

[90] Likewise, on another occasion, ^a certain man who was guiltily conscious of himself, having need to speak briefly with her whose mention was made above, turned aside to the place. And while, She knows the interior state of mind of ^a certain cleric. as was said above, they were speaking together in the lower cell, suddenly the holy woman of God, while she was praying in the upper room, knew through the spirit both the person and the state of the one who was speaking below. Calling her companion by her own name, she asked who it was she was speaking with, and shrewdly admonished her to detain him until she herself should come — because the same man had need to be strengthened in the Lord, being nearly overwhelmed by the excessive importunity of his temptations. But he had perhaps already departed, fearing to be confounded by the authority and presence of the most holy woman — as one whom he did not doubt knew through the Holy Spirit all the secrets of his conscience. And truly so it was. For after his departure she informed her companion about him, and earnestly pressed her to pray to the Lord more attentively for him; for she greatly desired the salvation of the young man.

Chapter XXXII. On ^a certain priest whose sin she knew through the Holy Spirit.

[91] Likewise, there was ^a certain priest in the town of Huy who was held in quite honourable repute, and who slept in ^a certain part of the main church. [A devout woman, from frequent conversation with the priest, grows lukewarm and commits fornication with him in the church.] Now there was in the same town ^a certain matron of honourable conduct; who, among her other works of virtue, loved the Mother of God, Blessed Mary, so greatly that within the space of both night and day she would most devoutly greet her one hundred times on bended knees with the Angelic Salutation — that is, "Hail Mary, full of grace," etc. Nor could anything prevent her from attending Matins every night, except perhaps bodily infirmity alone. But the aforesaid priest, seeing her often remain alone in the church, was inflamed with desire for her from their frequent conversation, and he began to bring forth into effect by means of mutual encounters and private greetings the iniquity he had conceived in his mind — until at last he brought to effect by ^a detestable example of crime what he had wickedly conceived. From their mutual gazes and conversations, therefore — overly familiar as they were — as the fervour of religion and the zeal of devotion grew lukewarm in the woman, an improvident security began to introduce torpor and negligence of the virtue she had previously possessed, and to bring about the ruin of her own salvation; until, as their iniquity proceeded as from fatness, both passed into the inclination of their hearts, and with the doorkeeper sleeping in the heat of the day, they were both struck in the groin. At hours determined between them, they came together for ^a long time in the sacred place of the church — where the priest also slept. For since sin that is not immediately washed away through penance draws by its own weight to another sin, overwhelmed by the weight of sin, they were given over to ^a reprobate mind, so that the cause of the former sin became the punishment of the subsequent sin; and they dishonoured their bodies in themselves in so sacred ^a place, and the last state became worse than the first — as sin, turned into habit by use and, as it were, by vicious custom, putrefied in the vessels of sin like ^a corpse four days dead and stinking in the tomb.

[92] What more? At length the end of the wretched woman's life came, which could not be avoided, and seized by ^a fever she took to her bed. Through his deceit, she dies impenitent. But the detestable priest, fearing that he would be defamed through her confession if she should happen to confess to anyone — or perhaps that she might be corrected from the will of sinning further by the fear of approaching death — sent word to the bedridden woman through ^a certain old woman, whom they had long since made the mediatrix of their words and secrets, that she should not make confession of this matter — because, he said, he was certain that this illness of hers was not unto death. But she believed his lying words more than she should have, and was deceived; and so, wretchedly relying on vain hopes, she entered upon the way of all flesh.

[93] Juetta sees the Blessed Virgin asking that the priest be punished. On the following night, therefore, the blessed woman, caught up in the spirit, saw the blessed Mother of God, prostrate at the feet of her only-begotten Son, demanding vengeance upon that abominable priest — because he had so wickedly seduced her handmaid, who had honoured her with such love and devotion of praise during her life, and had been the cause of her eternal perdition. When morning came, she sent for the priest to come to her, and narrated to him in order all that she had seen concerning him. At first he was terrified and greatly amazed as to who had accused him, She admonishes him. since he had no one conscious of his sin besides the old woman mentioned. He began to excuse himself by whatever means he could, and afterwards, alleging that "not every spirit should be believed," he multiplied words and proposed plausible arguments to the holy woman of God, making excuses for himself in his sins. But she, repeating what she had seen, said: "I tell you, by the salvation of the sinful Juetta" (for so she was always accustomed to call herself), "that when I went to bed last evening I knew nothing of these things, nor have I ever heard mention of them from any mortal until today. But know this in advance: that if you do not shortly do penance for what you have committed, and strive to appease the Blessed Virgin — whom you acknowledge you have gravely offended — you will feel the wrath and vengeance of the Lord threatening you in the near future." The priest, hearing such words, at last tearfully confessed that he had acted wickedly against the Lord, and as though believing that the judgment of the Lord upon him was already at hand, from the anguish of his grief and fear he began to cry out like ^a woman in labour, to tear his face with his nails, to pull the hair from his head, to beat his head against the wall, crying out that he alone was wretched and worthy of ^a thousand deaths.

[94] Then the blessed woman, lest the wretch should fall into despair, began to console him, saying that there was still for him ^a place of penance and ^a time for mercy; that God is ready to relent of the evils of men and does not desire the death of the sinner; that despair was fitting only for the wretched woman, who had died so miserably; for whether ^a tree falls to the south or to the north, in whatever place it falls, there it shall be. He promises penance but soon returns to his vomit and perishes wretchedly. But he, touched for the moment by interior grief of heart, promised that he would amend his life in all things for the better according to the will and counsel of the holy woman, and moreover that he would shortly enter the Cistercian Order, to do penance for all the remaining days of his life thereafter, and that he wished henceforth to redeem the past time with good works. But as soon as he had departed from the presence of the handmaid of God, forgetting all that he had vowed, he cast the words of the Saint behind him and placed his portion with adulterers — but not for long. For after ^a very short time, wretchedly caught in the cords of his sins, he breathed his last; and he who ^a little before had sent that woman to the underworld, ^a little after desperately followed her.

Chapter XXXIII. How, while praying in the open air, she heard ^a voice saying to her: "Your sins are forgiven."

[95] While she was still dwelling in that enclosure which, as has been said, her father had built for himself — not yet enclosed — after having said Matins and being intent upon her devotion, as she frequently used to do, she stood on one occasion singing jubilantly to God. An old woman, whom she had arranged to live with her for the care of her house and children, seeing her and as though in sympathy, called out to her from her bed: "Good Lady, why do you not go to rest?" At that voice, as though called back from the embrace and conversation of ^a present friend, she went out, as she was, with bare feet, in ^a spiritual indignation, and standing near the house alone under the open sky, she gave herself back to prayer. The Friend also returned to her with ^a foremost and greater delight. Juetta enjoys divine embraces. Falling also into an ecstasy of mind, she seemed to see, as it were, in the firmament ^a great luminous circle, and around the circle, as it were, persons appearing down to the waist. While she was held by the delight of the vision, she heard from that circle ^a voice worthy of acceptance, saying to her: She understands that her sins are forgiven. "Your sins are forgiven you, if henceforth you guard yourself." At that voice, returning to herself, she fell, and immediately, seized by ^a fever, she went back to the house. These things and others I who narrate have extracted from her lips through the great familiarity of ^a singular affection, as I believe. In relating them, I have preferred to be blamed for unpolished speech rather than for unprofitable silence.

Chapter XXXIV. How Blessed John the Evangelist gave her Communion when her own priest denied it to her.

[96] Wishing on one occasion to receive Communion out of devotion, she approached the priest, humbly asking that the divine Sacraments be granted to her. When Communion is denied, she considers herself unworthy. He, offering some excuse or other, denied the good to one who sought it rightly. The woman, frustrated of her desires, as though unworthy, gave herself entirely to grief and tears; and while she was wearied by these for ^a long time in secret, she was divinely drawn away by ^a sweet sleep. To her as she slept, Blessed John the Evangelist appeared, saying: "Do you wish to receive Communion?" When she answered with devotion, "I do," the Saint said: "Follow me." Following him, as it were, into the church — She receives Communion from St. John. which was separated from the house in which the woman was sleeping and seeing these things by only ^a single wall — she saw Blessed John prepare himself to celebrate Mass. She was permitted not only to be present at the entire Mass celebrated in order, but also to assist at it in such ^a way that the secrets of that Sacrament which she had not known until then, she learned there. She saw the fraction, which she had not known how it was done, and she saw herself communicated with one of the three particles by the celebrant. After the celebration, Blessed John, having removed the sacred vestments, said to her again: "Do you wish me to tell you why your own priest refused to give you Communion when asked? He did not dare to touch the holy body of Christ From him she learns of ^a certain priest's sin. because he had recently destroyed his own body and destroyed his soul by becoming one body with ^a harlot." When the woman was restored to her ordinary senses after such things, she received from the priest himself — whom she approached about this matter as gently and as privately as was fitting — confirmation that what she had heard was true. She related this to me under the title of confession, earnestly asking that I reveal it to no one as long as she lived in the body.

Chapter XXXV. How she freed ^a certain monk by her prayers from ^a danger of temptation.

[97] Although the true authority says, "No one knows the things of ^a man except the spirit that is in him" — that is to say, no one knows them of himself or entirely — we read, however, that many Saints knew both the absent deeds and the thoughts of others through the spirit, just as Elisha and Blessed Benedict; and the Prophets too of both sexes foreknew future things long in advance. Nor do we presumptuously compare her of whom we here speak to those greater ones, according to our own judgment. Nevertheless, when we hear from the most just Dispenser, "I will give to this last even as to you," it can easily become credible to ^a pious mind that secrets were revealed by the Lord to this woman for the edification of some and the correction of others. Matt. 20:14. A certain monk, A monk, having accepted ^a gift from ^a girl, is tempted against chastity. new to the order and young in years, in the first year of his profession, visiting his homeland and relatives with the permission of his Abbot, among other people and things that are wont to be placed less profitably in the way of those who leave their cloisters by the one who lies in ambush in hiding like ^a lion in his den — acquired the familiarity of ^a certain young woman through ^a private conversation. She, when he was departing, gave him ^a very fine piece of cloth, asking that in memory of her and for the increase of their mutual friendship the monk should make ^a covering for his pillow from it. He brought the gift, but though he left her presence, he carried her memory with him; and wounded in mind by her, he laboured for some time with lustful thoughts and impulses in an unfamiliar conflict. Not caring about, or not yet understanding (given the newness of his conversion and his age), the danger of the temptation or the damage to his conscience — since he was very far removed from the person and had no complete will to sin — he long deferred saying or confessing this.

[98] It happened, however, after ^a year and more, that the Lady Juetta — to whom this young man was known, familiar, and ^a friend, being ^a very close relative — having found an opportunity to speak with him, said to him in ^a friendly and private manner: "Do you recall, dearest, how thoughts about that person" — naming her — Juetta knows this by divine revelation. "troubled you disordered for ^a month at that time? Know that you were freed so quickly more by the prayers of others than by your own merits. Therefore, if you are pleased to acquiesce in my salutary counsel, you will not delay in removing the covering which that woman gave you, which is kept under another cover on your pillow." Astonished at what he heard, he began to take greater delight than usual in her conversation and to acquiesce to her counsels, holding her in great reverence within himself and commending her name to others.

Chapter XXXVI. How by revolving in her mind the Lord's Passion during Mass she was more delighted than by uttering vocal prayers.

[99] When the Lady Juetta was asked by ^a certain monk of the Cistercian Order, very intimate with her, what prayer she said during the secrets of the Mass, she answered the questioner as if with ^a certain wonder: "Do you think I say anything? I am so occupied with the congratulation and delight of Christ, my Beloved, who is present, How she was accustomed to hear the sacred rites. that I have neither the leisure nor the desire to say anything with my mouth." What shall we say to those who, where Christ Himself personally is present — though not as the patent truth and power of the Passion in the person of Christ present, but latent under the species of bread and wine for the strengthening of faith, yet who suffered for their salvation is presented by those present in faith to God the Father, having become on the altar as on the Cross both Priest and sacrifice, wonderfully and ineffably — are afflicted with boredom, and redeem the time with idle trifles — or rather, lose the irretrievable fruit of that time? If indeed the fruit and benefit of the Mass were savoured by the intellectual palate, one would desire to be present at every Mass. There it is granted to man to do what is not permitted to an Angel; there medicine is prepared as ^a singular remedy for human frailty. In faith and devotion, all who are present celebrate and participate in the divine mysteries through the one celebrating priest.

[100] This happy woman of whom we speak could truthfully say: Twice she receives the Eucharist from Christ. "It is good for me to be here" — she whom Christ the Lord deigned to incorporate into Himself twice during the secrets of the Mass with the sacrament of His own body, by His own hand. Who, since the time when Christ at the Supper gave His body, present Himself, to those who were present, has heard anything similar to this? These and similar things about Him whose nature it is to show ^a more copious grace in small and humble persons, for the correction and confusion of the proud, are easily believed as credible by pious minds.

[101] So great ^a grace had the beloved found with her Beloved that whenever, When praying, she is immediately caught up into the embraces of Christ. every time she applied her mind to secret prayer, she was immediately received into the embraces and kisses of her Beloved. And at times the radiance of divine joy and glory so elevated her mind that her bodily weakness, pressed down by the weight of the splendour, compelled her unwillingly to say: "Withdraw, O my Beloved; step back, yielding and conceding to the weakness of one who wishes but is not able always to be so." She cannot bear the force of divine consolation. Behold, according to Blessed Gregory, what it is to see offended and angered the One whom the weakness of the human mind cannot endure when He is calm and favourable! There, without doubt, she had conceived the affection of charity that she possessed for the salvation of all — the force of which was so great that her speech availed for the congratulation, compassion, consolation, correction, and edification of all who saw and heard her, and her love prevailed. She converts very many. Who could relate how many and of what kind, from how many and what evils she recalled, to what good things she summoned, to what best things she provoked, whom she sent to new courses of regular discipline in various cloisters, whom she sent back to what they had abandoned? There she received the knowledge of secrets.

Chapter XXXVII. How she foretold to ^a certain cleric that his priest had celebrated negligently in the church.

[102] Thence she said, revealing to ^a certain parish priest of ^a church who was standing by her: She knows things at ^a distance. "Your vicar in that village of yours celebrates to the peril of both yourself and himself." Having received this as though it were ^a divine oracle — although he was ^a young cleric — he hastened nevertheless to verify what he had heard. Coming to his church, he found upon the altar fragments of the consecrated Host which, through the negligence of the one consecrating, had fallen out during the mystical fraction.

Chapter XXXVIII. How with great groaning she foretold to ^a certain devout woman that she had fallen from the height of virginity into the depths of fornication.

[103] When on one occasion honourable women who were her familiars were sitting with the Lady Juetta, amid their mutual conversation she suddenly let forth ^a great sigh with ^a groan. When asked by the others the cause of her grief, She divinely sees the sin of one who is absent. she replied to one of them who was more mature in mind: "Today, alas, ^a very great pillar has fallen." The one who heard, being doubtful, approached the person in question, who, marvelling that she had as it were been detected, voluntarily confessed to the inquirer that she had fallen from the height of virginity into the depths of fornication.

Chapter XXXIX. How she foretold to ^a certain woman that she would contract ^a disease on account of which she would be compelled to be removed from the church.

[104] Likewise, the Lady Juetta had foretold, long before her death, to ^a certain honourable and devout woman that she would suffer an illness on account of which she would be compelled to be removed from the fellowship of the Church and the people. The said woman, therefore, standing by Juetta as she was dying, said to the Lady Juetta: She predicts ^a disease for ^a certain woman. "Dear Lady, what will become of that which you foretold to me many times?" "It will happen this year," she said. Just as she had heard, so she suffered ^a disease quite severe and unusual, known only to the one who endured it, and not curable by human care. Hearing the various and strong cries wrested from her by various and powerful pains — would you think her out of her mind? With ^a sound mind she could glory with the Apostle: "For when I am weak, then I am strong and powerful." 2 Cor. 12:10. And likewise: "Even if our outward man is afflicted, yet the inward man is renewed and strengthened." 2 Cor. 4:16.

Chapter XL. On the girl going to the Sacrament who was more concerned with pleasing ^a certain cleric than with Christ the Lord.

[105] On the solemn day of the Lord's Nativity, it once happened that the girl who was more closely attached to the Lady Juetta than the rest, returning from church after the sacred rites, found the said Lady — whom she had left cheerful and well — fallen ill and lying in bed. When asked what the matter was, she said: "The cause of this sudden illness of mine is ^a sad vision which the Lord revealed to me today." The girl, adding entreaties to entreaties, heard from her: "I saw," she said, "among the many who today approached the holy Communion as is customary in reverence for the day, demons most officiously attending upon ^a certain person who was proceeding to the altar, with joy. She divinely knows that ^a certain woman communicated unworthily. For as though she were ^a new bride, some of them on the right and left were lifting up her garments, and others were gathering and supporting them before and behind. When the wretched woman thus reached the point of receiving Communion, I saw the Host indeed placed in her mouth by the priest, but Christ bodily ascending into heaven." The knowledge of this vision, reaching some through the one who had heard it, was not hidden from the woman who had been specifically the cause. Wisely, therefore, coming to her senses, she confessed in timely fashion and, with her person kept secret, allowed her fault to be known for the correction and edification of her neighbours. For indeed, when approaching the saving mystery, she ought to have been affected by fear at the presence of the Judge and kindled with the ardour of devotion by the mercy of the Redeemer; but she was more delighted in the sight of ^a certain cleric who was present in the presbytery singing with the others, and was affected — alas! — by the desire of pleasing him rather than Christ, to whom she was bound to present herself as approved.

[106] What one approaching Communion should think about. For everyone approaching that saving food should consider what he or she is, what is being received, and for what purpose. What one is: because if worthy, one receives both the truth and the power of the Sacrament. "He who eats Me," He says, "shall live because of Me." John 6:58. If unworthy, one receives indeed the truth of the body and blood of Christ, but not its power — and indeed to one's judgment. What? Christ is received bodily, whole and entire, by each individual, by good and bad indifferently, under the species of the transubstantiated matter. For what purpose? For life or for death: it is received according to one's faith and merit. That the said person was seen to receive only the Host, while the body of Christ — as though shunning an unclean habitation — was seen to ascend into heaven, can be believed to have been done to declare the merit of the one receiving.

Chapter XLI. A useful admonition to those who disparage the virtues of the Saints of this time.

[107] Of what glory, do you think, does this woman stand in the heavens, now reigning with God, O you who shall read me — she who while still on earth was held in such esteem by God that, admitted so frequently to the inner counsels of heavenly secrets, she was regarded as ^a kind of mediatrix for the correction of many, between heavenly and earthly things, between visible and invisible, between God and men? And not undeservedly. Hear what the Truth, which does not lie, says: "I confess to Thee, Father, Lord of heaven and earth," He says, "because Thou hast hidden these things from the wise and prudent and hast revealed them to little ones." Matt. 11:25. To which little ones, I say? To those who are little in spirit, I believe — that is, The humility and other virtues of Juetta. to the humble, whose is the kingdom of heaven. And indeed it is not necessary to praise humility in this woman, which all who ever happened to see her knew in her — both good and bad. For I call God to witness that I have never seen anyone more humble of heart in gait, in movement, in conversation, and in all the gestures that I could observe or see in her — more gentle, more modest, more well-mannered, more moderate, more wise, more chaste, more simple, and possessing more tender compassion for sinners and the afflicted.

[108] But since it would be lengthy to cover in detail all the things that divine goodness worked through her — for they are very many and far exceed the poverty of my meagre talent — now, The Author omits much. like ^a weary sailor seeking the desired shore, I shall direct the mast of my narrative toward her blessed death; for if I wished to unfold all the things about her virtues that have come to my knowledge from truthful and trustworthy narrators, I think that neither time nor leisure would suffice. And so, lest ^a lengthy discourse should engender weariness in my reader, passing over many things in my zeal for brevity which could not unfittingly pertain to the praise of the handmaid of Christ, I hasten to the end of the work I have begun, and I shall set forth briefly, if I can, how wonderful and glorious was her blessed laying aside of the flesh; because, as the Wise Man says, those whom ^a few things do not profit will not profit from more, when it comes to believing in the virtues of the Saints of this time.

[109] I know indeed, and truly know, that many have their senses more exercised in doubtful matters toward the interpretation of evil as though it were good, and thereby cause themselves loss of salvation — whereas they could have material for virtue, if they did not do despite to the Spirit of grace by seeming to disparage the vessels of grace in which it is most manifest that the same Spirit works as He wills. Nor is this surprising, however. For far more now Natural-minded men despise the revelations of the Saints. than formerly are there found in the Church of God natural-minded men who do not have the Spirit, who — since they either will not or cannot believe in others what they do not feel in themselves, because perhaps it has not been given to them from above, from Him from whom every good gift comes — immediately judge what they hear about the Saints to be impossible, or decide that it should be regarded as trifling, falsely claiming that belief should not be given to things that are supported by no authority of the Fathers; that they are utterly dreams or nonsense, which old women, or poor little women, and worthless petty persons announce to be visions of God, when — empty-headed from night vigils — they suppose the phantasms of their imagination to be revelations of mysteries. Thus the wretched natural-minded man does not perceive the things that are of the Spirit of God. And why is this? Hear the Apostle writing to the Corinthians, who says: "For it is foolishness to him, and he cannot understand, because it is spiritually discerned" 1 Cor. 2:14 — foolishness, I say, according to the sense of ^a man who considers that nothing can be done except what he knows how it is done. And therefore he cannot understand — namely, the spiritual things he hears — because they are spiritually discerned; that is, the examination and verification of those same spiritual things is done only spiritually — that is, by ^a spiritual person. Or otherwise: the natural man does not understand spiritual things because through spiritual things he is examined — that is, in that he rejects what he hears, it is proven that he is ^a natural man; nor are spiritual things set before him for any other purpose than that through them he may be examined — that is, proven outwardly — as to what he is within: namely, whether spiritual or natural. On these things let this suffice thus far, because enough has been said in ^a few words for the wise. But let us return to our subject, lest we seem to give occasion to the natural-minded. Nevertheless, as Jerome says, no one's person is touched here, because the discussion is ^a general one about vice; and whoever shall wish to be angry about the foregoing must first necessarily confess that he is such ^a person.

Chapter XLII. On the fact that she foreknew her death long in advance.

[110] The strong woman, therefore, after she had served the King of Angels in her cell for approximately thirty-six years, and her spirit — which knew not how to yield to old age — was taking ever greater increase day by day in meriting, and in her half-frozen body the fervour of devotion and the untiring rigour of penance still flourished, remaining always the same — the Lord resolved to reward His chosen one, as one who had now completed her service in the devotion of His love, She divinely knows the day of her death and predicts it. and on account of the good fight she had fought and the course she had happily completed, to give her the crown of justice. He revealed to her through the Spirit that the day of her dissolution was approaching, ^a full year and ^a little more in advance. She took care to make this known secretly to certain of her intimates — persons indeed of the religious life — and most affectionately to beseech them to pray the more insistently to the Lord for her: so that if there were anything in her that was insufficiently corrected or less than perfect, the Lord might yet grant her pardon, according to His great mercy, through the prayers and merits of His faithful.

[111] Meanwhile the annual feast of Blessed Mary Magdalene was approaching — whom she venerated among the other Saints with ^a special devotion of love, praise, and service, and had always loved from her earliest years. It came to pass, however, that on the very day of that feast, while the solemn rites of Mass were being celebrated in the church, she was praying alone in the upper cell and anxiously appealing to Blessed Mary Magdalene for her sins. For although she did not doubt that the transgressions of her youth and the offences of her former way of life had long since been remitted to her through the prolonged lamentations of penance — from the very mouth of the Lord, as was shown above — yet since it is written, "Blessed is the man who is always fearful," she began once again to bring forth ^a certain spirit of fear from the anguish of her approaching death, She carefully prepares herself for death. which she knew was imminent — and from the remembrance of the strict judgment of God, in which Holy Scripture records that even the just are scarcely saved and even the Angelic powers must tremble. Prov. 28:14. Children of men, how long will you be heavy of heart? Dreadful is death to all mortals. Greatly to be feared indeed is the crisis of the hour of death, for nothing is more certain than death, and nothing more uncertain than the hour of death. Why do you love vanity? For the old, death is at the doors; for the young, it lies in ambush. For forty-six continuous years and more this woman had served the Lord, and she fears the judgment. Where, do you think, will the sinner and the ungodly appear? Satan stood by the most holy among Saints, Martin, at his death; nor was he absent from the Holy One of all the Saints, the man Christ, as He hung upon the Cross — upon whose horn, as is read in the book of Tobit regarding the disembowelling of the fish, the presumptuous one sat down to see whether Christ had any stain of sin — He who had come to forgive the sins of the world. But to you, O man, do you suppose he will not approach? Job 40:18. "He shall swallow up ^a river," the Lord says to Blessed Job, "and shall not wonder, and he has confidence that the Jordan also will flow into his mouth." Therefore the Wise Man says: "O death, how bitter is the thought of thee to the just man" — how much more, I ask, to the sinner and the ungodly! Ecclus. 41:1. For my part, although many may consider many to be blessed, I judge only him to be truly blessed who "shall not be confounded when he speaks to his enemies at the gate" — namely, the gate of death — through which all the children of Eve go forth together, rich and poor alike. But where is my discourse leading me?

Chapter XLIII. On the fact that Blessed Mary Magdalene appeared to her.

[112] Blessed Magdalene appears to her. Therefore, as I had begun to say, while the handmaid of Christ was praying, she was suddenly caught up in the spirit and saw Blessed Mary Magdalene standing near her — the very one to whom she had been appealing. And when she fell at her feet wishing to embrace and kiss them, the Magdalene, taking her by the hand, raised her up and — as it seemed to her — holding her right hand, she was thus led Juetta embraces the feet of Christ. until both together came all the way to the most holy feet of the Lord Jesus. There she was released by the one who had led her. Falling down there with an indescribable ardour of spirit and sweetness of affection, while she long kissed those same feet of the Lord and bathed them with most copious tears, and could not be satiated by their sweetness, that golden mouth of the Lord said to her: "Your sins are forgiven you, She understands that her sins are forgiven. because you have loved much." At this voice she was restored to herself, and like an infant torn from the breast, longing to return to it, the faithful woman, complaining that she had suffered ^a kind of violence in being torn from the feet of Christ and His sweet presence, began to emit wonderful sobs and sighs — so much so that her companion, who was praying in the lower cell, was also seized by ^a certain astonishment and excessive awe of mind, and marvelled and believed that the house itself was suffused with ^a certain admirable and magnificent glory, as though something new had happened. Going up to her in the upper room, she found the matter as she had first conjectured within herself. Asking indeed what she had seen, Juetta refused to tell her; but at last, adjured by her with terrible oaths and entreaties, she confessed to her the matter as it had happened, but charged her that it must be concealed in every way as long as she herself should live.

Chapter XLIV. On ^a certain virgin for whom the Lord heard her prayers.

[113] At the same time there was ^a certain virgin, ^a very devout woman, and indeed of good testimony among her own people, who had upon herself ^a vow of enclosure, if only this intention of hers could achieve its effect. Now the Bishop of Liege, who was at that time in office, since he had many recluses in his diocese, had afterwards become so harsh and difficult toward those who petitioned him for such ^a thing that no one who knew his mind presumed to ask him further on this account. Whence the aforesaid woman, although she had the very greatest desire and an immense longing to fulfil what she had vowed, yet because no entreaties that might be offered to the Bishop were of any avail — although she had attempted it many times — she had nearly fallen into despair and no longer dared to press further that the same Bishop be asked, since he would not hear anyone. Seeing therefore and considering that where human help is lacking, divine aid must needs be implored, she approached this most blessed woman, laying before her the reason for which she had come, She predicts what is to come. and humbly asked that she would intercede with the Lord on her behalf, since she knew for certain that her prayer could not fail to be readily heard by the Lord. The handmaid of the Lord therefore, attending to the devotion of the woman and the anxiety of her spirit on this matter, compassionately moved by her case, admonished her to have faith, to conceive hope, not to abandon charity, and commanded her to be secure, for the Almighty would shortly fulfil the desire of her heart. Thus the woman departed somewhat strengthened, having the firmest hope in the words of her who had made the promise, knowing that the matter could not remain unaccomplished provided she herself were willing to press for its completion. But because to ^a loving heart everything it desires is slow, not many days passed before the woman returned once more to the handmaid of the Lord, now as it were demanding on account of ^a debt what she had previously received in promises. And she, conceiving the Holy Spirit with her whole mind, said: "Go, daughter, and have no doubt at all, for you will now without doubt obtain what you have desired for so long ^a time." She departed joyfully, as though already in possession of her vow; and after ^a short time had elapsed, she had the Bishop asked again on her behalf, to see whether the Bishop had yet tempered his spirit and the long-maintained rigour might relent. What more? When asked with ^a few words, he most readily assented and gave without objection the permission that he had scarcely ever willingly given, or only rarely.

Chapter XLV. On her passing, and on the things that occurred during it.

[114] She frequently exhorts her spiritual daughters. The venerable woman, therefore, knowing in the spirit that the day of her dissolution was approaching, began to be anxious and more solicitous about her daughters, whom she had won for Christ and whom up to this time she had most kindly nourished in the discipline of the Lord. Summoning them to herself more frequently and always instructing them by exhorting them to better things, she had become so tender in her love for them — because she foreknew she would not long remain with them — that she seemed even to spare her prayers and psalms somewhat, in order to converse with them more frequently and instruct them more fully in the discipline of Christ: now privately, now publicly, now individually correcting, admonishing, and strengthening each one, now all together, she exhorted them so that nothing might be lacking to them in the consummation of the virtues, and that they might know how they ought to conduct themselves after her passing and persevere continually in the love of Christ.

[115] With the mother thus engaged with her daughters, and the teacher with her disciples, the glorious Nativity of Christ was approaching — all the more greatly awaited as it had been awaited longer — on the last day of whose festival, that is, the day of the Octave of the holy Epiphany of the Lord, she was to depart from this light. She is seized by illness. When some days of the same festival had passed in their course, behold, at midnight of the holy Apparition of the Lord, when she wished to rise to confess to the Lord as she had been accustomed, she was seized by ^a violent fever and began to be utterly deprived of bodily strength. At the sound, therefore, and the voice of her lamenting, her companion who was with her in the house arose and hurried to her. But since the holy soul did not wish any disturbance to be raised in the house at that hour of the night on her account, because of those who were resting, she asked to be covered ^a little, as though she were suffering ^a slight chill — for it was winter — and then asked her companion to return to her rest. But as the distress of the fever grew worse day by day, the rumour spread through the neighbourhood that the day of her dissolution was at hand. There was lamentation and grief among all who knew her; and each one complained of losing, as though it were ^a personal loss, what was in fact ^a common loss to all.

Chapter XLVI. On her last confession.

[116] Meanwhile, as she greatly desired the presence of the Lord John, Abbot of the Church of Floreffe, so that she could speak to him before she departed, the Lord was not willing to defraud her of her desire even in this small matter. For although he was at that time occupied with many affairs of his Church in very remote regions, so that no one could even know where he might be found, he nevertheless came quite opportunely to those parts, happening by chance to be making ^a journey at that time, entirely unaware of what was taking place. When he heard, however, that she was ill — she who had loved him greatly during her life, and whom he himself desired to see — he came running breathlessly and had part of the wall of the cell in which she lay broken open, and entered. Seeing her lying in bed, he paused for ^a moment in wonder, because her countenance was bright and her face serene, her colour exceedingly vivid, her words cheerful, her gestures as usual, her features smiling, and her whole appearance such that no sign of illness could easily be perceived in her. But she, upon seeing him, rejoiced greatly, She confesses to the Abbot of Floreffe and discloses much about her life. and having made her confession of sins to him, she disclosed to him — as he asked questions — many things that have been inserted into this little book, although she would have preferred them to be hidden rather than known to many. And so, bidding him farewell — since she was not to see him again — and asking him to pray to the Lord for her, she dismissed him in peace, since he was on the point of departing on his journey.

Chapter XLVII. On her son the Abbot, whom she wished to resign the office of his prelacy before she died.

[117] She also had word sent by ^a messenger to her elder son, who was at that time Abbot of Orval, as we mentioned, that he should come to her, wishing to induce him before her death to resign the office of his administration — since the prelacy of this same son had long been troublesome and exceedingly burdensome to her, though no one knew the cause of her distress. Although he could not come at that time, as is said, he did come after his mother's passing, but found the one he had come to see already buried. Her son, as she had desired, resigns the office of Abbot. Nevertheless, as though dead to the world, she might show that she was alive with Christ in ^a better life, and that she could accomplish in death what she could not in life: scarcely had the same son, the Abbot, been permitted to visit the tomb when, behold, suddenly recalled by ^a messenger from the Father Abbot, he voluntarily requested to be released from his office and obtained it.

Chapter XLVIII. On the last anointing of the handmaid of God Juetta.

[118] Meanwhile, as the illness grew worse, those who were around her, fearing lest she should happen to depart without the anointing of the sacred oil, unanimously asked her to be willing to allow herself to be anointed. "It is not necessary yet to be anointed, O my daughters," she said, "but on Thursday, at the ninth hour, as I have proposed" — which day was to come, as I believe, three days later. "Do not be afraid," she said, "nor be anxious about me, for in truth I tell you that I shall not depart from this life until all the Ecclesiastical Sacraments have been administered to me." But when they pressed her on the following day to be anointed — because they feared her failing, since she was taking nothing by which nature might be restored; for they saw her with her eyes closed, not moving, inasmuch as she had poured her entire mind into invisible things and was yearning for the love of invisible things with all her being, as though she had nothing more in common with the world — the devout woman, seeing her daughters grieved and sorrowful on her account because of the delay of the anointing, said: "Behold, since I see you pressing me, Juetta is anointed. let what I had proposed should be done on the other day be done now — and not without reason — lest I grieve you further. Behold," she said, "let your will, not mine, be done. Do as you wish." And so, anointed and fortified with all the Sacraments, with due honour and reverence, she said: "Behold, I have done what you asked, so that your spirits might not be troubled further; She predicts the day and hour of her death. but know that I shall not pass now, but on the day and at the hour which I foretold." When she was finally asked in private by her intimates why she had wished to defer these Sacraments until Thursday, she replied that the reason she had wished this was that she knew the blessed Mother of God — She is committed to the Blessed Virgin by Christ. to whom she had long since been entrusted by the Son — was to be present at her anointing on that day, and that after those Sacraments had been completed, upon the blessed Lady, the Mother of God, the Virgin Mary, responding "Amen" on her behalf, she was to be conducted by her to the everlasting mansions of the blessed spirits. When they heard this they were deeply moved to compunction and greatly grieved that they had been the cause of so sudden an anointing, contrary to her so happy purpose and will.

Chapter XLIX. On the day of her passing.

[119] Meanwhile, as all awaited the day and hour when the Lord would come to visit His handmaid and to lead her from darkness to light, from exile to her homeland, from earth to heaven, from the region of the shadow of death to the land of the living, suddenly the third day dawned — namely, Thursday of the Octave of the Epiphany of the Lord — ^a day, I say, long desired by her, as the day of ^a new redemption, of an ancient restoration, and of eternal felicity; for her indeed ^a day of salvation, of solemnity, and of joy; but for those who had gathered, ^a day of calamity and misery, ^a day of grief and tears — not that they did not rejoice in the glory of her whom they deeply loved, but that they saw they would be irrecoverably deprived henceforth of the sweet consolation of so great ^a mother. And when she was asked by many — who knew that her bodily presence was profitable to many — to be willing to remain yet awhile in the body for the amendment of many souls, Her resignation. as those who knew with absolute certainty that she would remain if she wished, she replied that she left nothing to her own will, nor did she incline to any side in which the will of the Lord was not present. She was indeed ready to remain still in the flesh, if the Lord wished, for their sake; but to be dissolved and to be with Christ would be far more desirable to her. In all these things, however, let not her will but the will of the Lord be done. At the ninth hour of that day, therefore, or ^a little later, the soul beloved of God, sensing through the spirit the arrival of the Bridegroom and the Bride — that is, of Christ and Mary — She dies piously. having spoken that verse of the Psalm, "Into Thy hands I commend my spirit; Thou hast redeemed me, O Lord God of truth," with ^a cheerful countenance, with hands outstretched and eyes raised to heaven, as though applauding the one who was coming, she strove to go forth to meet Him with the lamp of her virtues and the oil of ^a good conscience. And behold, the soul taken from the body — like another Moses lifted from the rush basket — the King's Daughter, the Virgin Mary, presents to the King her Son as ^a faithful trust, to be exalted as ^a daughter of the kingdom and an heir. Those present are filled with divine consolation. And those who were in the house around her, as though caught up in an ecstasy of spirits, were filled with ^a certain wonderful and indescribable grace of wondrous sweetness and elevation of their minds, to such ^a degree that no one was left who doubted the very presence of God and our Lord Jesus Christ.

Chapter L. On the glory of the dying woman and the radiance of her countenance.

[120] For her face became resplendent as the soul departed, beyond the estimation of man; and as though you could see her surrounded by roses and lilies of the valley, ^a certain rosy redness, partly and becomingly mingled with whiteness, had covered all the parts and limbs of her body throughout — to such ^a degree that to those looking upon her it seemed nothing other Her face and body shine in death. than something divine, and ^a certain heavenly overshadowing of grace upon the dead body, and the flesh of her face, shining, as it were, showed forth the signs of ^a future glorification.

Chapter LI. On the stirring of the elements at her death and the wonderful singing of birds.

[121] I am about to relate another thing, in which, even if I cannot perhaps provide the authority of ^a miracle, it is nonetheless sweet to hear and pleasant to recall. Although throughout that entire day until the hour of the Saint's passing there was such great inclemency of weather and air that heaven and earth, rain and winds, snow, hail, and all the spirits of storms seemed to have conspired against that day, so that scarcely anyone dared easily to go out the door of his house — as though all the elements confessed themselves to have been stirred by the death of the handmaid of the Lord — In unsettled weather, birds sing in concert near her cell. (I am about to relate marvellous things) behold, before the window of the cell in which the athlete of Christ was struggling, an innumerable multitude of birds and fowl of various kinds alighted, and as though rejoicing together in the glory of the departing one, they soothed the ears of those who listened with the sweet modulation of diverse voices and harmonies, as though you were seeing it done in the days of summer. And that concert of birds persisted until the ringing of the bells ceased, which were being tolled for her death.

Chapter LII. On ^a certain woman who was cured.

[122] A certain woman, deranged in mind, is cured. It happened at that same hour that ^a certain woman of venerable life and reputation, from the very town of Huy, who through frequent night vigils had suffered ^a failure of the head and had not been of sound mind and senses for ^a long time, heard the sound of the bells that were being rung for her. Sensing, as it were, through an excess of mind that those bells were sounding for the passing of the mother, and reflecting that she was being carried across to the heavens, she followed — as it were — the departing one from afar, with much meditation and desire of the spirit. And she rejoiced in her glory, for she had always deeply loved her during her life. But when she returned to herself, she was fully restored to her former health, and never afterwards experienced such pain or affliction, from that day forward.

Chapter LIII. On the sudden change of weather that occurred at her passing.

[123] After her death the sky clears. Nor should it be passed over in silence that when the aforementioned singing of birds, together with the sound of the bells, ceased to be heard, so great ^a serenity of the air followed in an instant — with the storms, winds, and rain subsiding — that the sky suddenly began to smile, and earth and air, with the sun restored to them, began to applaud, as though you would believe that all the elements were rendering service, exulting, and rejoicing in meeting the blessed woman, as in the days of summer.

Chapter LIV. On the woman who knew of her passing through the spirit.

[124] [A certain devout woman, while praying, understands that the change in the sky has occurred on account of her death.] Another woman also from the aforementioned town, of exceptional devotion and praiseworthy life, was praying in her house at that same hour. When behold, considering the sudden change in the sky and the brightness of the air, so luminous, and surmising within herself that this had not happened without ^a cause, she understood through ^a revelation of the Spirit that the Lady Juetta, the Recluse, had departed from this world, and that therefore the elements were rejoicing together out of reverence for her as she ascended, rendering to her with whatever affection they could the service of honour, since they saw the Creator Himself honouring her with the presence of His majesty.

Chapter LV. On the things that happened after her death.

[125] After not many days had elapsed, the holy Mother — in order to leave some trace of consolation for those who could not be consoled for the loss of her bodily presence, and so that they might know that she had ^a care for the persons and the place, now that she was living with Christ far more effectively than while she was still held in the prison of the flesh with them — the following thing came to pass. When she was still alive, there were certain matters to be accomplished, especially concerning affairs and causes pertaining to the completion of the church and the works that had been carried out in the place, which could absolutely not be brought to completion without the decree and confirmation of the Bishop of Liege. Indeed, much had been laboured for these things, but not accomplished. After her recent passing, however, she appeared to ^a certain familiar of hers, ^a devout and God-fearing woman named Margaret, She appears to one who is working to complete the buildings. who had proved to be exceedingly necessary in the works of the said church, and who was more solicitous for the completion of the works that still remained, having endured many labours for the same. This woman, as I mentioned above, had been associated with the holy woman of God from the beginning, and had collaborated with her in all the works that were accomplished, with good faith and great labour, as can be seen at the present day. Appearing therefore to her on one of the nights in her sleep, in ^a very beautiful form, and as though sympathizing with her about the things that remained to be completed, with ^a cheerful face and as though preparing herself to walk and inviting her, she said to her: "Margaret, follow me, for I am going to Liege." Having said this, the vision disappeared. Rising at dawn, the woman prepared herself for the journey, although that night there had fallen ^a very great deal of snow — as much, I believe, as has never or rarely been seen to have fallen in our days. Taking with her therefore ^a certain other girl from Humbricourt, whom the blessed woman Juetta had also wonderfully drawn from the very brink of marriage and the love of the world She obtains for her the completion of the business. from the days of her earliest youth, both women set forth, impelled by the desire of the one calling them and of completing the business. With the greatest labour and suffering they at last made their way to the Bishop, to whom they disclosed the reason for their journey. They found him very favourably disposed and agreeable to every good pleasure and wish of theirs, beyond all human estimation — although at that time, on account of the afflictions of ^a certain illness with which the same Bishop was bedridden, access to him was exceedingly difficult. And when they had accomplished everything according to the desire of their hearts, they returned with joy to their own home; yet in such ^a way that they considered no other person to be the author of this benefit than the venerable Juetta, who had gone before and prepared their way before them. And truly, as I believe, so it was.

Chapter LVI. On the burial of her body.

[126] The venerable mother Juetta passed, therefore, as I foretold; and because it was expected that her son, the Abbot of Orval, would come, the burial of the body was delayed for three days and more, so that the same son might be present at his mother's funeral, for whom ^a messenger had already been sent. When he was unable to come, as was indicated above, She is buried by the Abbot of Floreffe. the Lord John, Abbot of Floreffe — who, upon hearing of her death, had already arrived — committed her body to the earth in the church with due honour, destined to rise in blessedness and glory when this mortal shall put on immortality, and when justice shall be turned to judgment, and death shall be swallowed up in victory.

[127] She departed to the Lord in the year of grace 1227, on the Ides of January, ^a Thursday, When she died. the very day of the Octave of the holy Apparition of the Lord — herself also appearing before the face of God, clean entirely from every stain both of original and of actual sin: whiter than milk, purer than glass, more precious than refined gold, prepared and adorned as ^a bride for her husband.

Chapter LVII. The seventy years of her life, ^a number not without mystery.

[128] The sequence of her life. In the eighteenth year of her age she was made ^a widow, having lived with her husband for five years; and she remained ^a widow among her own people for five years after his death. Thence she served the lepers for ten years, to fulfil the perfection of the Decalogue. Afterwards she devoted herself to the Lord alone in her cell for approximately thirty-six years — all of which amount to sixty-nine years. And so, in the seventieth year of her age — which is the year of the release of the true Jew from captivity in the land of Babylon to Jerusalem — she too was freed from the servitude of this corruption and translated to the vision of true peace, Jesus Christ our Lord, who is our peace, reconciling the things that are in heaven and the things that are on earth, slaying enmities in Himself upon the wood of the Cross; to whom be honour and glory with the Father and the Holy Spirit, forever and ever. Amen.