Osanna Andreasi

ON B. OSANNA ANDREASI, VIRGIN OF THE THIRD ORDER OF S. DOMINIC,

AT MANTUA IN ITALY.

A.D. 1505.

PRELIMINARY COMMENTARY.

Osanna Andreasi, Virgin of the third Order of S. Dominic, at Mantua in Italy (B.)

BY THE AUTHOR D. P.

§. I. About the Latin Life, in the very year of her death; the Italian, published two years after; the Authors most familiar with the Blessed one.

That she gave the Poet Virgil to the world

let it be the old glory of Mantua, although

of his sepulchre Naples boasts itself:

more now she with reason makes,

to have begotten one to live among her holily,

and most holily dead

even now as though living to keep, with the body incorrupt,

Osanna the Virgin, from the Andreasi

her Patricians born, Francis Silvester soon published her Life, in the year 1449 on the 17th of

January; deceased 1505 on this June 18, on which

by permission of Leo X there she is venerated as Blessed; and

as the chosen Protectress of the city, with a most celebrated cult,

nearly from the day of her death begun, and continued and recently

solemnly at Rome confirmed just as below will be said.

Her Life soon in Latin wrote, the same who in the funeral rites

with a funeral oration had praised the deceased, Fr.

Francis Silvester of Ferrara, of the Order of Preachers;

by Altamura in the Dominican Library

commended, as among Theologians most acute;

and the Virgin's Confessor, when perhaps

the Mantuan Convent he ruled as Prior, or

the Province of Lombardy as Vicar governed;

of which neither is expressly in the Life asserted; but from

the obedience which to him the Virgin paid, the Virgin's intimate and superior, in communicating

to him her heart's secrets one or the other or something similar

seems to follow. He shone not only by learned

Lectures, but also by books, which Altamura

enumerates: made finally in the Chapter at Rome

celebrated General Master 40 in the year 1525,

and among the Rennois in Gaul died, on the 14th

of September in the year 1528. By him written we have the Life

under such a title; Of Blessed Osanna of Mantua,

of the third Habit of the Order of the Friars Preachers,

the Life, by Brother Francis Silvester

of Ferrara, of the same Order and

of the Regular life (in the Lombardic Congregation

restored) professor published, and that (as at the foot

is noted) in the very year in which the Blessed one died, 1505,

at Milan with Alexander Minutianus on the 19th day

of November, with a copy of the privilege from the Most Illustrious

Marquis of Mantua granted on the 26th of

October, where he judges, that to the Author so much the more sure

faith is to be applied, because he himself of the acts

of the Virgin was a most ocular witness and assiduous

worshipper.

[2] from those things which she herself told him and wrote: But this same he more clearly explains, when in

the Proem thus he speaks at num. 4. Let not think however

anyone, that I from another's mouth alone things drawn

have collected, and them with the pen written. I heard

myself from her, and read in great part in

her letters, to me with her own hand by my importunity

written, those things which not except through her could be known: and these indeed, several years

before she fulfilled her fate, to writings

I had committed. The things which to morals pertain, I saw, and

by long experience proved: but the rest, which

indeed are few, from those themselves I received, who

them with the eyes inspected. But I thought that not

even one, except myself, there was to whom secrets

of this kind she had confided: conforming to the knowledge of the few who knew. but I found, that she to a most religious

and most upright man, whose name is Fr. Jerome

of Mantua, of the Order of D.

Benedict the Congregation of Monte Oliveto, then

acting as Prior at Gradara, in whom she greatly trusted,

these almost all had revealed: that she had narrated

also very many things worthy of memory to Sister Margaret

Seraphina, in the Annunziata monastery

living, with whom long to her and sweet had been

intimacy; and (what more you may marvel) the same

to a secular woman, whom most familiarly she used,

had explained. But this by divine I reckon to have been done providence,

that not only her own, but also outsiders,

of her holiness witnesses might be.

[3] Thus far he in the Proem, but in the progress

of the Life at num. 41 treating of her humility, The things which she at the beginning, he narrates;

that when the heavenly graces, with which from the immortal

God she had been endowed, that by those very things

sometimes reread she might burn the more for the Savior,

to writings she had committed; and had heard that certain

holy women through the mouths of Princes and even

of the common people flitted about; fearing it to herself either living

or dead easily about to happen, the little book, in

which she had written everything, lest it should come forth into the light,

with fire she consumed. But in the second Life

at num. 58, and her confessor had written, she herself narrates, how, the Confessor having been shown to her divinely

Fr. Dominic of Crema,

(whom for thirteen years she used says Silvester at num. 18)

she was commanded by Christ to him to open her whole life.

He however, says she herself, all things into a book referred

until the time in which he himself had lived which

is not found, because he died … And God

I ask, that hereafter never it be found.

Nor indeed was it ever found: and although

it had been found, it was written, as is said at num. 103

in such a form, that no other could read it

or understand.

[4] But its place, or at least the prior one's, supplied

another which, another little book supplied the defect, in her own hand written,

she gave to the Author of the second Life, now into a spiritual Son

and of all the more intimate secrets the secretary

assumed, by his many prayers constrained,

as she says at num. 46: and at num. 137 this to him by her to be written

and to be left promising, she mentions also

that one which otherwise she made, but, fearing lest it be found,

she burned; then however she would have wished for

his solace to have it. Such a little book is inserted into Tractate

first, of that second Life, and contained under the title

of Tractate I, her marvelous childhood and conversation,

such as she herself afterward gave to the Author of the 2nd Life, nay sanctification and

the beginnings of her sublime ecstasies: which

if with Silvester's writing they be compared, it will appear,

that superficially only known to him were the Virgin's

secrets; and that by him indeed was exhibited to the reader

first and the other two Tractates, the second Life

constituting, is contained the marrow and as it were the soul

of the things about the Virgin to be known and to the spiritual

profit of the Reader more conducive.

The second tractate is formed by, Colloquies with the Author

spiritual. The third make the Blessed one's to him

Epistles 42. All which, although most prolix, into which that one is inserted.

it did not irk to from the Italian impression, at Mantua taken care of,

in the year 1507 into Latin to make, on account of the abundance

of spirit, from everywhere flowing, and hearts

however dry with the juice of inner grace to irrigate fit.

[4] There was the above-praised by Silvester Fr. Jerome

(as he himself writes), a Montolivetan, afterward

General of his Order, This man from boyhood was an admirer of the Blessed one, which also in the Mantuan History

part 2 pag. 108 testifies Fr. Hippolytus

Donesmundi of the Order of the Observants, often below

to be praised. Narrates, says this one, Fr. Jerome about himself

(num. 123) that, when a little boy he was and the schools

frequented, it befell him to see that heavenly

soul in spirit rapt: and such a presence

so was to his mind impressed, from that first

time, that never was obliterated its memory,

and he reckoned it divinely to his heart

impressed. But made a Religious, and often

with the Virgin having spoken, and long among her spiritual

colloquies engaged; and thence evidently

knowing the divine grace, in that soul

to work beyond the course of human nature; I resolved;

he says at num. 48, with my whole heart to manifest

myself to her, that she the blessed Virgin Mother to me might become

spiritual … But growing our holy

desire on both sides, grew between us

one altogether will began in the sight

of God to emanate. With a holy therefore and spiritual

familiarity between us contracted, and our minds

faithfully established in the way of the spirit,

we began holy colloquies to frequent, then the religious obtained to be taken up as a Spiritual son, God alone

intervening with holy love, on this side

filial, on that maternal. From then with most tender between

themselves affection received he, a dear Mother; she,

an Only and genuine; and in Christ's blood

conceived son, and that he nothing from her

either could or would conceal, although with others also Confessors,

she was sparing of her secrets nay even

(insofar as through obedience it was permitted) most tenacious;

on account of her greatest modesty and bashfulness,

if ever either she was caught in such things,

or by the Superiors' command was constrained.

[5] Hence she in Epistle 5 exclaims: O chain!

O bond most sweet and bloody, joined to the Virgin by so close a familiarity, which

us so closely bound together in the sight of God, so

that, my Son in Jesus crucified dear, it is true,

that God placed in our hearts so great

which I say, that I cannot nor will anything

for any cause hide from my son, in

the sight of God so bound and rooted together;

nor can I or will conceal him more than

myself. And Epistle 17; True I say, just as

I would say in Confession, never in this

world was I in the sight of God so bound to a creature

any. And the aforecited Epistle 17; Not through my merits,

but through God's great goodness was strengthened

this so spiritual a love, which I believe

not an Angel, so that nothing could I or would I conceal from him, not an Archangel, not a demon,

not any creature, without grave cause to rescind

will be able; but, God's grace mediating,

to be perfected I trust in the eternal and blessed homeland.

Protestations of this kind often among the colloquies

occur, and among others when at num. 138,

she had set forth between us her heart's torments; I would wish,

she says, Son, to you to show my heart, that

you may see what there works God. Know, that

else nothing from you do I keep silent, except what to say

I am not able. And at num. 169, a certain vision

set forth and the penances, which she made with the license of her Confessor

Fr. Dominic, to whom by divine command she had explained

her whole life; To another, she says,

never so much I said, except to you, beloved in

Christ son, and that without scrupulous respect.

Thanks I give to God, that you to me through

his goodness granted; and about you I trust,

as about my own soul. But when

he from Mantua was absent at his Order's Chapter

elsewhere held (which absence sometimes two

or three years held) O my God, trusting his secrets to him alone without respect: she says in Epistle

28, how great mourning, tears, and sighs

to me it causes, that I have not faithful messengers sent

to my Epistles to carry. For the poor little

mother, deprived of the presence of her dear and

kind son in Christ, knows not what she can

do, except with faith to await, that the kind

and merciful God restore her most sweet, most faithful,

and most secret in Christ son,

to whom confidently she can say what she wishes.

Indeed at num. 126 I would wish, she says, daily to have

the convenience of speaking with you about things

spiritual: and great consolation I seem

to myself to feel, when about my affairs to no one

I speak except to you: nay my heart then

quiet and tranquil remains for some days.

[6] Know however, says the same Jerome,

that for many years thus I was with her conversant,

before I began anything about her

to write; who however began first to write nineteen years before her death; because my mind did not aim,

except the salvation of soul and of spiritual things

and divine the notice to obtain. And so, as

in the Argument of the work before the Proem is read,

at num. 4 that one from these only he wove together; which he had written,

in the space of years about nineteen,

from the year namely 1486; although long

before they had been mutually by God through friendship

bound together. And when he had said, how unwillingly from her

he extorted, that the morning her to him written Epistles

to keep for his solace he could, secret however; She knew not,

she, anything about the Memorial which

was being written by her spiritual Son (he says at num.

7, himself to be understood wishing) because this one desired

and besought continually God, but she unaware, that it to her,

as her other secrets, he would not reveal, and thus of such

consolation deprived him she would wish. But

neither then was he occupied with writing any

book, and only intended the salvation of soul and

spiritual consolation. Certain meanwhile that nothing

or little by him was known, in respect of those things which

he was ignorant of; and so it ought to be said, that least is it

which can be written about her, in comparison with the many

other great deeds … But if it should happen

another work to be compiled, few of many, in which greater

certain things about her are narrated, it must be believed,

that to others also her most familiar ones she revealed them,

however to few, because she was

most secret. But of those few two he names

at num. 260, Sister Margaret Seraphina,

and D. Genesius the Priest, of whom this one deceased

seems to have been, that one still lived. Before

however the Author mentions a long discourse recited by

the Venerable Father Fr. Francis of Ferrara, through others perhaps still to be known. of the Order

of S. Dominic, no mention made of the Life by

him at Milan published, two years before than this

second at Mantua was printed.

[7] To one marveling how it could have been done; it occurs

to think, that immediately from the death of the Blessed one, returned, It seems that he equally with the prior one wrote immediately after her death, whence

he had come summoned, Francis Silvester, at Milan

composed and printed his Latin work,

at the very same time at which Jerome at Mantua,

from his (as he names it) Memorial, or Diary

of the colloquies held with the Virgin, and

from the little book handed to him by her, and the Epistles to

himself directed, was collecting the other Italian one; who the very

manuscript offered to the Marquises; so that the one

knew nothing of the lucubration of the other, much less

was this one's secret Memorial known to that one.

The Marquises however, having received the Milanese printed

Latin, in which better was kept the form of history; although ordered two years later to print it.

and which for instructing those first beginnings sufficient seemed;

suppressed I reckon that more secret Italian

tractate, until more and more proved

to the common people the Virgin's sanctity, it seemed more conveniently and distinctly

after two years through Mantuan types

in the vulgar tongue could be made open: which was done

with no to the Manuscript consigned to itself word added.

[8] More severe Theologians occasionally here something will take offense at,

in the rigor of scholastic terms less

perhaps to be approved, as when at num. 159 it is said, Terms to be excused which will occasionally displease the schools that

the Soul abstracted sees the divine essence, as

it shines in the Word, and at num. 166 that when

the same is so abstracted … God it makes

to know, as he wills, past present

and future, by looking into the divine Essence;

namely not through a comprehensive vision

and similar to the beatific, with no created species mediating;

but through another far of inferior order and

mediated, such as here often is indicated by the names

of ineffable brightness and of uncircumscribed light.

But to those wishing to dispute about such things, and

into suspicion of error to bring the Blessed one and the writer

of her, to answer I seem able that with which the Virgin at num.

235 concluded her discourse, saying, that it is not

possible for a human creature to understand what

except him to whom God gives such grace

mediating that very union. on account of the difficulty of explaining ecstatic affections. And with reason I would add

with the same; Many desire subtly such things

to investigate, and it seems to them that by their reasonings

they attain some understanding of them;

but the more they seek, the less

they understand. Nay the very souls, so great a favor

deemed worthy, although in their mind it they understand,

as is said at num. 93, yet they find no words,

likeness or form, by the mediation of which

their internal notice they may communicate

to mortals, of such grace inexperienced: whence

it comes, on account of the sublimity of things ineffable to them, that

with words occasionally they are compelled to use, less aptly squared

to the use of the common people and of the schools.

[9] The Author professes at num. 9 that a great to himself

remorse of conscience would be, if he did not say

the whole, as much as in him is, about that Virgin, Of set purpose certain things the Author omitted,

except certain particular minutiae,

which now to publish would be unbecoming; in mind

however these are kept he says, with the intention

of leaving the memory to posterity. For (he continues)

firmly I believe, that the divine providence

therefore willed the secret matters,

to that heavenly soul done, by ocular faith to be held; that in future

time sometime they be published, and at the same time

with the body be not buried so many divine graces, which particular persons

into the blessed soul brought; which without doubt

would have happened, unless God had concealed from the Virgin

these to be written: inasmuch as beyond measure respectful

she was, as in several places hereafter is indicated. From

many also other things it is had, that not a few are omitted,

lest there be come into the notice of persons, whose either

were touched the vices, or of those still living the virtues

were praised; or future were foretold successes

not yet by deed completed. In these without doubt also

were certain things the Author's private conscience

and person concerning; for these are not

except most sparingly, and that under the veil of a third person touched;

as when at num. 96 to certain ones to both devoted

commending he answers, Know, Son in

Christ, that their memory is inscribed

on my heart, nor any prayer do I make in which

they are not commended; especially however that soul,

about which so often to you I narrated: I would not believe

myself to be content, if I thought myself without

her to be in heaven. or himself concerned. Where about the Author's own

soul treatment is made, and that this is one of those,

whose salvation so often and so signally to him Christ

promised, a vehement to me suspicion from this is born

that immediately after, as though of concealing himself forgetful,

he subjoins; O pious Jesus! The divine goodness through

his grace two hearts united, and two wills

in one desire. It can however be,

that this therefore he said because both equally of a certain third

person's salvation cared and wished; and

thus false is that suspicion. For the rest, that those Paralipomena

afterward ever collected Jerome,

much less that ever he divulged, or his Memorial

or protocol ever permitted

to come to others' hands, by no indication is it discovered.

§. II. Of the same Blessed one's Lives, by more recent Authors more compendiously written.

[10] Philip Ferrarius, in the Catalog of the Saints

of Italy, printed at Milan about the year

1613, the whole Virgin's life in this summed up

elogium. An elogium from the Catalog of Ferrarius, Osanna of Mantua a Virgin, from the noble

family of the Andreasi sprung, from infancy to Christ

her virginity vowed; who to her praying on the shoulders

the cross to have placed is said, which was the cause

that she afterward in the meditation of the Lord's Passion

assiduously was engaged. Years 14 old, the habit

of the Order of Preachers (as they call it) the third

she received, with a hair-shirt and cheap garment clothed. Bereaved

of her parents, the care of the house she sustained, and her brothers

in the fear of God educated. It cannot be said

how the tribulations, which to her many befell,

patiently she bore. With no less charity

and humility was she endowed. The afflicted she consoled,

and with prayers helped. On each Sunday

day with holy Communion she was refreshed,

more frequently confessing, fasting, herself

she flagellated; and often in prayer passing the night

on the ground she lay, following the 3rd Life, printed in the year 1590. where sleep had seized her.

Christ and the Mother of God sometimes addressing her

to behold she merited; and letters, when she knew not

to read, from her is handed down to have learned. This also

they relate, that to her, before the Crucifix of the village of Biccarelli

more vehemently praying, the stigmata, from which

were impressed. To Mantua, by pestilence

laboring, she came to the aid, and by prayers liberty

obtained. So great was among all the opinion

of her sanctity, that to her Princes and many

others by her prayers commended themselves. Many

she had revelations, and several with a prophetic

spirit divined. Finally with assiduous vigils and

pious labors worn out, and by disease oppressed,

she migrated to the Spouse, on the 14th of the Kalends of June, in the year

after Christ born 1505. In the church of the Preachers

buried, with sanctity by many miracles

declared.

[11] These are said to be taken from a Life, at Mantua

printed in the year 1590. Seraphinus Razzius followed the second one It we may suspect not

to be of that, of which the Latin we make the first edition

or some second one to us and to others unknown;

but a diverse and a third altogether composition

resting on each prior one, or an epitome of them;

about which Hippolytus Donesmundi, in the year 1613

causing to be printed his history's part second pag.

108, Few are, he says, the years, that the Life of the Blessed one,

in an elegant and most purified style explained, gave

Lord Ludovicus Gratia of Trino in

Monte-Ferrato, from which in the Province and town

of Casale the cult of Osanna of Mantua to flourish, below

we shall see. He had not that Life nor even

the first one Seraphinus Razzius, in the Lives of the

Saints and Blessed of the Dominican Order published

at Palermo in the year 1605; Marchesius the first, but simply that he used

he professes the work of Fr. Jerome. But of the Life by

Francis Silvester published, he does not mention, nor altogether

known had he it; as neither Razzi's interpreter

the Gaul John Blanconius, who Seraphinus'

work by Parisian types published in the year 1616.

On the contrary, only the Latin before his eyes to have had

professes, who most recently the Life of Osanna into his Diary

Dominican at Naples inserted, Francis Maria

Marchesius, in the year 1672. Than Razzi and

Marchesius more fortunate or more diligent seems to have been

John of S. Maria, some at least allege both in the Lives of the Saints and

Blessed in French published, 1635 in others among his

works also "de Rehac" surnamed: who

about Osanna about to treat, prefaces himself a surety of the things to be written

about her to have the Life each, and moreover

he alleges the Most Illustrious Cardinal and the sacred Palace's

Master, in the tractate on the wounds of S. Catherine

of Siena §. 2; the Bishop of Monopoli

in part 4, John Guavarlinus book 2

chapter 17 Didacus Masius, all to us unknown;

and also known others, Thomas Bosius book

12 on the signs of the Church chapter 23, Michael

Plodius, by others Pius, book 3 num. 86, Stephen

of Siena, and several more recent ones mentioned the Blessed one. Stephen Sampayus or

of S. Pelagius, whom it is not pertinent minutely to pursue,

teaching nothing which they have not drawn from one or the other

of the aforecited Lives; and finally Hilarion

of Costa, of the Order of Minims, in the so greatly

desired work on the Lives of illustrious women:

I believe in the second tome of that work:

for the one which at Paris came forth in the year 1630 nothing similar

has, but whether another tome ever came forth

to me is not established. Francis la Hier of our Society,

in the great Menology of Virgins, at Lille

in the year 1645 does not seem another before his eyes

to have had, than the book of John of S. Maria, although

with him going before several he alleges, the same I would say of Arturus

of the Monastery in the Sacred Gynaeceum of the year

1657.

[12] As to what pertains to the miracles, from many and

nearly innumerable, twelve before death, after

it eleven in book 6 and last chose the man of Ferrara

to be set forth to the Reader. Miracles only briefly touched on are had, Nor did the brevity of time

leisure to him leave possible of taking accurate information

about more. Jerome, of those things which

her death followed with fewer words extricated himself,

by saying at num. 260, that Osanna's prayers avail

against demons and occurring infirmities,

and are a refreshment to the troubled …

just as long-lasting experience shows

at her sepulchre: where graces of this kind

until his times to be continued, proves Hippolytus

Donesmundi pag. 107, from votive offerings

of every kind, by which daily increasing

was girded the chest. The third Life's author

Gratia, more are to be wished. although I have not seen, it nevertheless nothing

more to have I would believe. More however to find

there would be hope, if extant the Process, by commission of Leo X

(about which presently) confected in the year 1515: which if it perished

(for scarcely is it credible none was made) if also

to the Dominican Fathers no care ever was

not even in this century such things to collect, only it will remain,

that we wish them to become hereafter more diligent;

nor be content with a multitude of votive tablets

to be shown, and only in general to prove,

that the Faithful great trust in Osanna's merits

placed have, and to her ascribe very many

which they believe divinely to have obtained benefits.

§. III. The translation of the body, the cult decreed by Leo X, and successively increased and communicated to the whole order.

[13] The deceased one's Body, to the church of S. Dominic

honorably carried, they deposited,

says Francis Silvester at num. 193, In the year 1508 May 19 in a brick

tomb, until a marble sepulchre be erected,

at great expense of Princess Isabella

to be fabricated. Immediately the hand was set

to the work: which when it had received its end, and it seemed

the maturity of time to be at hand, was celebrated the sacred

pledge's translation, about which Hippolytus Donesmundi

part 2 History of Mantua pag. 109 in this sense

in Italian wrote: the body found entire is translated In the year 1508 celebrated

at Mantua their Chapter the Fathers of S. Dominic.

On such occasion on the day May 19

was extracted, from the deposit in which it lay,

the Body of B. Osanna, before the Marquis Francis

and the Brothers of the Chapter and other religious

persons: who all saw that blessed

Body, entire and palpable, with

their singular admiration. The Body stood, in

the same where hitherto chapel, which to those entering

the church is on the left, the whole day until

the hour second of the night with concourse thither

of the whole city: but afterward it was placed in

in the air upon four columns placed

on the altar of that chapel … In the following month

on the day 20 was again that sacred Body taken up

from the chest and with new garments adorned: and on July 20 it is clothed with new garments.

in whose change appeared the side of the heart

marked with a red note as great as is the form of a denarius,

and also on the insteps of the feet, with much of the bystanders'

admiration.

[14] Hence when day by day were multiplied the miracles,

and through them more and more was kindled

the Mantuans', It is treated with Leo X for Canonization, not only the citizens', but also the Marquises'

toward the Virgin devotion; it began at Rome

to be treated with the Pontiff for the Canonization of her. Leo

X this was, of the Medici family, who for the cause to be known

more fully a commission dispatched; and meanwhile

the Blessed one to be venerated permitted with Office and Mass, through a Brief,

of which a transcript in the year 1678 to me

sent of our then Mantuan college the Rector Antony

Foresti, omitted, which an inconvenient thing it happened, the inscription,

from which were to be learned the Commissaries'

Apostolic names and qualities, about which

otherwise instructed gladly we shall supply the defect.

Now of the Brief itself the tenor receive.

LEO POPE X.

[15] Beloved Sons, greeting and Apostolic

Benediction. From the relation of the beloved

in Christ Daughter, who having received a relation about the Sanctity of Osanna, the noble woman Isabella

of Este of Gonzaga, Marchioness of Mantua,

and also otherwise, to our ears it came,

that the late Osanna a Virgin of the Andreasi,

she lived, from childhood until the years fifty-

six of her age, a most innocent, religious,

and devout, in all probity

and sanctity life so led, that not

only to the citizens and inhabitants of Mantua, but

also to very many foreigners, both ecclesiastical

and secular, thither betaking themselves,

to whom it was given of her either the colloquy or

presence to enjoy, admirable she seemed. For as often

as the sacred Eucharist she took, immediately

into ecstasy rapt, for three or four

hours, sometimes even for a whole day,

of all exterior sense destitute and immovable

made, as though from this light to have migrated she was thought.

Of the highest moreover humility, marvelous patience

in adversities, and most frequent prayers

and contemplations intent she was. But after

it pleased the Most High, her, the human

pilgrimage's duty fulfilled, to the heavenly

Homeland (as is believed) to call; her cadaver

in a certain repository, and about the translation of the incorrupt Body, in the church of the Friars

Preachers of the said City, whose Habit,

which of the Penance of B. Dominic is named,

the said Osanna for many years had worn

was entombed. From which repository, after thirty years

from her passing, entire without any

rottenness and stench extracted, that in a marble

sepulchre, by the work and expense of the said Isabella

the Marchioness, on account of the reverence and devotion,

which to the aforesaid Osanna she bore,

constructed it might be placed; of such great veneration and

devotion always was, and even at present

is, that not only the citizens and inhabitants of Mantua,

but also diverse faithful of Christ,

by the good fame of such sanctity led, to

the said sepulchre flocking, with very many

graces and miracles from God's benignity has affected,

and affects day by day.

[16] Since therefore Isabella the Marchioness, not

doubting the soul of the said Osanna the Virgin, appoints Commissaries to know the cause, on account of

her life most chastely and most uprightly led, in

the heavenly choir eternal glory to enjoy, with a wondrous is moved

desire, that the same Osanna by Us

be Canonized, and into the Catalog of holy

Virgins be referred; wherefore to Us about this

humbly to be supplicated she took care: We therefore both

the pious Marchioness' desire to satisfy, and also

(if the matter so to be is found) that to the same

Osanna, for her merits, even by mortals

in this world due honor and cult be paid,

to effect desiring; to supplications of this kind

inclined, to your discretion through

these presents we commit, and command, that about

the religious and most upright life, and meanwhile orders her to be venerated as Blessed at Mantua, and about the pious and

holy works of the said Osanna and about the miracles

from her merits and intercessions by God

done, You diligently inform yourselves, and to Us

report: that namely afterward We, about

the foregoing certain notice through such a relation

having, the same Osanna, with

God's and the holy Apostolic See's blessing,

may canonize, and into the Catalog of holy

Virgins refer. And meanwhile, that of that

Osanna on the day of her Birth, on which namely from

this mortal life to the heavenly Homeland she migrated,

in first and second vespers and in matins

and other divine Offices of the same day, in

the city and district of Mantua, in the year 1515. just as on the Birth

of other holy Virgins is wont to be done, and

celebrated, and in the Masses of other days a commemoration,

freely and licitly may be done, we grant;

and by whatsoever Priests,

Religious, and other faithful of Christ to be done we command;

those doing the contrary notwithstanding

whatsoever. Given at Rome at S.

Peter's, under the ring of the Fisherman, on the day January 20,

1515, of our Pontificate in the second year.

Subscribed was.

P. BLONDUS.

[17] From hence, says the above-praised Hippolytus

pag. 107, with votive offerings of every kind

already before girded the chest, From hence she is held as Protectress of that city, the same daily increasing

nearly to be heaped it began by the citizens of Mantua,

who her as a singular Advocate

assumed and Protectress of their city, and her

feast in all years holily they solemnize;

visiting also reverently her paternal home,

in whose Chamber throughout the whole morning time

of the feast Mass is said, and her diverse Relics

are shown. Nay even the Fathers of S. Dominic

celebrate at Mantua, by Apostolic concession,

also hymn is sung.

Let the swans of the ancient city of the Mincio

sing again, let to the supernal shores ascend

the song, eternal celebrating through the world

the Name of Osanna. among the Dominicans also she is venerated with a proper office,

Let rejoice the bright stock of the Andreasi

Offspring, by this so great birth adorned:

To this one always first to be celebrated of the holy

Virgin's deeds.

Hence further the assembly of the faithful people

all let exult, and render to Christ

thanks, who drew from tender years

the heart of the girl.

As to pious he turned the tender to labors

Body, hence the youthful age gray

put on manners, the Habit having followed

of Religion.

The Father of the Preachers having venerated,

every of the virtues glory as she carried out,

the greatest at length she merited triumphs

to see of heaven.

[18] Now years ninety-seven had passed

from the most happy passing of B. Osanna, says the same

who above Hippolytus at the year 1602 pag. 370, and from the year 1602 the notable Body is exposed on June 18,

when the Dominican Fathers, in whose church

her Body rests, wishing to satisfy

the common desire of the whole city, on the day

of her festivity, which is celebrated June 18,

began to show it publicly, with

the greatest concourse and devotion: which thereupon

they proceeded to do on such a day every year.

Thus he, in the year 1615 publishing his work, in

which before at pag. 107 he had written, that there is shown the Body,

wholly entire and beautiful, and as though from

it were granted Indulgences, which to this day

we believe to be perennial, if not even increased

by the succession of time they be.

[19] Our Conrad Janning, who in the year 1686

from Italy into Belgium returning, in a precious chest, through Mantua

passed in the month of August, among other sacred things also the Chapel

of B. Osanna visited, and found it with notable

art sculpted. By this indication moved, I gave my effort

that of it the delineation, to be engraved in copper, I might obtain

from that College's afterward Rector the Reverend Father Ludovicus Paginallus;

who without delay to my wish did satisfy,

having sent which here adjoined you see the picture: to whose

explanation a letter he added on the day May 22

1699, of this tenor: I send the Outline of the monument

of Blessed Osanna Andreasi, which to be delineated

I took care, just as it stands in the Temple of divine

Dominic; in whose Religious Sons no

difficulty was in opening the Chest of the Blessed one, that

the Delineator her face and the rest accurately might express:

nay even to me, and my Father Minister,

the Body of the Blessed one to be looked at most humanely

they gave, that witnesses ocular we might be of the Miraculous

her, so many years after her death, Incorruption.

The monument, or Altar wholly

is of Marble, but the Chest among the Columns

placed, still is of Wood, although within

preciously clothed about, namely with a silver plate

ductile and chased, and also distinguished

with five little shields in embossed work, in which

skillfully are expressed as many of the more notable Blessed one's

deeds or miracles. There appears in the entire

Body of the Blessed one a face nowhere injured; there appear

bare feet, and hands, and in them vestiges of the sacred

stigmata clearly are seen. The length

of the whole body, as it lies, is palms

seven and a half.

On the summit of the Monument in the place A. A. A. are read

sculpted in marble these words: marked with a double inscription, To divine Osanna

Andreasi of the third Order of Preachers,

by sanctity and miracles most famous. Above the columns

in the place B. B. B. are read these other words likewise

sculpted; Isabella of Este, Marquise of Mantua, of most constant

probity having regard B. M. P. from the Birth

of the Virgin 1505.

In the Front of the altar, which is of gilded Leather,

above the painted Image of the Blessed one, in

the place C. C. C. are written these other words:

Blessed Osanna of the Andreasi of Mantua of the third Order

of Preachers. She died in the Year of the Lord 1505

on the 18th day of the month of June, but of her age 50.

Furthermore Isabella of Este, about whom in the 2nd Epigraph,

was of the Dukes of Ferrara, through Isabella the Marquise of Este. and the wife

of Francis Gonzaga Marquis of Mantua IV,

and Mother of Frederick Gonzaga; who by Charles

V the Emperor, when in Italy he was for

his Coronation, was created First Duke

of Mantua; where Caesar by Frederick most magnificently

had been received, and treated for several

months.

[20] There remained furthermore in that which we said state the cult

of Osanna until this 17th century's year

85, within the city of Mantua restricted; until

grew warm again the fervor of the Preachers' Order, to the same

Blessed one's cult throughout the whole world to propagate: which to it

happily to have succeeded, will teach the Decree of the sacred Congregation,

of Rites published under the attestation of Alderanus

Cardinal Cybo, and the subsignature of B. Inghirami

of that Congregation the secretary of this tenor.

Confirmed in the Congregation of Sacred Rites,

under the day 20 of November last past

1694, the sentence brought by the Most Eminent

and Most Reverend Lord Cardinal

Vicar of the City, about the cult, immemorial, of Blessed

Osanna of the Andreasi of the aforesaid Order

paid, about which it was said to be established, with the assent

also of Our Most Holy Lord

under the day 27 of the same month and year: The Most Reverend

Father Antoninus Cloche, Master

Paulinus Bernardinus of this kind of cause

Postulator, humbly to the sacred same Congregation

for their whole of both sexes Religion

supplicated; that henceforth in each

year to it not only the faculty of reciting the Office,

and celebrating the Mass of the Blessed aforesaid,

but also of the Office, and the Mass of the Collegiate church

of Holy Barbara, of the City of Mantua

(as they asserted otherwise granted) an extension

benignly it might grant. And the sacred same

Congregation, at the relation of the Most Eminent and

Most Reverend Lord Cardinal Colloredi

the Proposer, having heard first both in writing, and by

voice the Most Reverend Archbishop of Myra

the Promoter of the Faith; answered: For the concession

of the Office, and Mass for the Religion under the rite

double of the Common of Virgins, if to Our Most Holy

Lord it shall seem good On the Day 18

of December 1694.

A relation therefore then to Our Most Holy

Lord about the aforesaid by me the Secretary having been made,

His Holiness benignly assented. On the Day

19 of the Month of January 1695.

LIFE

By Fr. Francis Silvester of Ferrara, of the Order of Preachers, a familiar of the Blessed one:

From the Milanese edition in the year 1505.

Osanna Andreasi, Virgin of the third Order of S. Dominic, at Mantua in Italy (B.)

BY FR. FRANCIS SILVESTER A CONTEMPORARY.

PROLEGOMENA.

The Hendecasyllables of Domitius Falco; briefly comprising an elogium of the Virgin.

This is she whom you read, that one of Mantua,

That one mighty in holy merits, Osanna:

Who Christ with singular piety,

More than all delights loved.

In whom religion, fear, of sacred things

Observance, of truth the ardor,

Worship, grace to the neighbor shone:

And her whole heart with the marrow

Burned with the pious flame of charity.

As with sulphurous fire Etna is burned,

Or the triple Chimera more boils.

Most prudent, who of the worst deceitful

Enemy knew to conquer the arts;

In affairs provident, neglectful of those things

Which could slip with guilt pressing.

So the heavy vine-branch reclines supine,

If it is not by a strong elm held up.

Strong; manly; conquered not by labor.

By the hunger for the heavenly homeland

No discomforts felt she any.

Whose bed had been the ground for a couch,

Sweeter than down and with soft rest,

Softer also than a tender pillow,

And more fragrant than Assyrian amomum.

The Body with even the least sleep cherishing,

Which bound long with a rigid chain

With a hairy skin she covered for herself:

Which fastings, which bloody thongs,

Sobs, which flowing tears,

And sad with a groaning mind gnawings,

And plaintive more sorrowful voices,

And many sighs macerated.

No reproaches, jeers, no laughter,

No laughs of impudent men,

No fury the solid breast moved.

In a word: by a holy continent eye,

By a placid gait, modest in step,

Not banquets, not wedding-songs,

Not sybaritic games pleased:

Never excited by honeyed song,

She spurned the luxury of the proud,

And the pomp's noise of the more powerful.

With Christ presiding glorious alone,

Sober Virgin in chaste thought,

Nor her life with a spot did she stain any.

As a rose born in a Paestan garden,

Shines becoming with purple color,

And by the kindly zephyr of spring is cherished;

Nor the sun, nor too much the rain dreads.

Whatever this one in her mind desired

And with true prayers from God demanded

This very thing she obtained, repulsed never.

For (which to believe perhaps you will refuse)

Christ's stigmata she felt marked.

What wonder if the supernal places she holds,

Which by a supernal nod heaven opening

She had entered so often while life remained,

That one mighty in holy merits Osanna.

These things I, although placed at the threshold, would believe

nevertheless written after the Life already printed and by this

Poet (whom Mantuan we can suppose) accurately

read. Indeed whatever here under the title of Prolegomena

we prefix, after the completed impression of the Life

to have been subjoined to the press, the literal

quaternion notes speak (the Register the printers call them)

at Chapter I taking a beginning by the letter A;

there too the Title is read, by us in the preliminary Commentary

related; while the Prolegomena a title

none present, but abruptly begin with the correction

of typographical errors, the chapter

and verse or line being indicated where to be made is the correction. So

rude in those beginnings typography was: now more refined

all things. Meanwhile that care of noting errors makes us

secure about certain phrases less

Latin, lest easily we suspect them from the printers'

carelessness, or the Author's inadvertence to have come; but

them as proper to him we may esteem and excuse. The Hendecasyllables

furthermore immediately follows

THE DEDICATORY.

Brother Francis Silvester of Ferrara, of the Order of Preachers,

To the Most Illustrious Francis Gonzaga and Isabella of Este, Princes of Mantua

sends greeting.

With what mind, or with what spirit, when with You

I was, toward me you were, Most Illustrious Princes,

from that your humanity, with which me you accompanied,

explored sufficiently I have. For

You with me always familiarly and amicably bore yourselves:

which me to You with the highest closeness

bound. This alone to me by such great benefits

affected is grievous and most troublesome, that I cannot,

the gratitude which to your humanity I have, render.

I will render however, of a grateful and mindful

mind some indication about to show, as

I am able. Of divine Osanna of Mantua, with whom

no one of men in this our age was who

could be compared, the life I have published: it to You

who me to that work especially impelled

(although it long before, than to the heavenly homeland

she migrated, to effect I had thought) I offer.

Nothing indeed is there which by me to You more gratifying

could be done I think. I will confess however this

by your certain right to be owed to You: inasmuch

as who in faith and piety toward this sacred Virgin

the rest you surpassed. Her singular moreover

toward You benevolence and charity demands, that

of her well and innocently led life the judges you be,

to whom no one was who to her ever more grateful

was. I would wish therefore this gift (although

for your dignity small and slight

it is) with that mind you receive, with which I myself

deliver it. It will assuredly be to You, to Christ's footsteps to follow,

of no mediocre aid: and in it,

as in a conspicuous mirror, of the virtues

all the appearance you will be able to perceive. You however

not only I exhort, but also pray, by love

more impelled, than because I judge You of my

admonitions to have need; that you strive, that your Sons,

about whom the best hope we have conceived, to Osanna,

whom so greatly both you admired and

venerated, in manners at least similar may be. Farewell.

PROEM.

[1] To marvel oftentimes mortals are wont,

how it can happen, God with notable gentleness bearing with men, that this machine of the world

so long entire remains and unbroken. For they see

men into execrable crimes

slip; they see everywhere among the nations trodden God

by feet; they see with the keenest virtue held in

hatred, and to the highest vices in price to be: which

all, since most nefarious they are, the highest of all things

destruction to demand seem. But

open enough and manifest to each one it ought

to be, that the divine mind far from the human

stands apart. For we with so perverse a judgment are,

that even by a light injury provoked, soon vengeance

and punishment to be exacted we think: which

it is established to happen, because not to reason, but to our

only to be sated affections we devote ourselves:

but the notable Creator of all things uses patience:

for the reason that there is nothing, destined for the same the holy Patrons for correction, which not

from his immense power has proceeded. Just

as craftsmen are wont themselves in the works they have constructed,

because they are theirs, to delight; so God

most good most great in created things very much delights,

because of himself the appearance they present. And yet

it belongs to the best parent, a son, although the gravest

against himself has committed crimes, not at once from

the household to drive out; but to better fruit

with all zeal to recall, and to strive that of virtue zealous

he turn out. Is therefore to be thought,

that God, whom by himself the good the Platonists called,

against his sons even so far to rage, that the sinning

he wishes forthwith headlong to cast? Not

only does he not deprive them of life, but to exact

continually manners he admonishes, incites, impels:

which if of human patronage he sees them destitute,

he acts himself a strong and faithful patron.

[2] For those who the sacred Letters know, are aware,

with how great care and diligence the human race

he has nourished, ruled, governed. from the world's founding From the first indeed

origin of the world some to the minds of men

he gave a law, which them from disgraceful

works should restrain, and rouse to virtue.

Then them by the length of time blinded,

Moses to the Jews as leader he set, and to him a law

on stone tablets incised to the people to be carried

he handed; that, I say, law,

which the institutes of nature, nearly extinguished, to the light

should recall. Then, when this also behind

their shoulders they had cast, and in nothing regarded

the law; our immortal and sublime, until now:

which the law of Grace we name, in

the hearts of the faithful he inscribed; which us to virtues'

zeal more inclined should render, and should make

easier the way of obtaining happiness. Besides

these heavenly and divine men, who to the rest

by a life well and innocently led an example

should be, from heaven (so to speak) he sent down. For

(to be silent about those most ancient ones, who the ancient

men instructed) had our Italy Ambrose,

Gregory, Peter Martyr,

Thomas Aquinas, Francis, Catherine

of Siena, and very many others, who the falling

Christian Commonwealth by their sanctity

raised; and, like splendid lights,

to the rest gave light beforehand.

[3] Finally in this tempest, in which all

Italy great seemed to threaten ruin; and so recently he gave B. Osanna, lest

by extreme calamity it be pressed, and an equal

to its crimes punishment it should pay; with the most famous

Virgin of Mantua, Osanna I say,

he endowed it. A lofty assuredly and divine

gift. For what to itself more pleasant, what

more useful, what more divine could be brought? Just as

from the ocean the sun they say comes, so Osanna from

Mantua, the whole world, not only Italy,

about to illuminate, as a most splendid radiance

emerged. By her indeed most upright and heavenly

life, lost men, to honest and upright

manners she allured; the good and frugal, with exhortations

she fostered; her homeland too by her prayers

greatly she helped. Whatever of virtue,

whatever of approved work, whatever of heavenly

grace in a person we have seen, whose Life the Author writes all that in one

Virgin Osanna shone forth. Wherefore her famous

deeds to explain and into order to reduce,

worth the trouble I judged: that, just as to us

she was, so excellent to posterity of an innocent and well

to be led life monuments she may bring forth. Let not think

however anyone that I from another's only things drawn

mouth have collected, and them with the pen written: I heard

myself from her, and read in great part in

her letters, to me with her own hand by my importunity

before she fulfilled her fate, to writings

I had committed. The things which to manners pertain, I saw,

and by long experience proved: but the rest,

which indeed are few, from those themselves

I received, who them with the eyes inspected.

[4] But I thought that not even one (myself

excepted) there was to whom secrets of this kind she had confided:

but I found, that she to a most religious and most upright

man, whose name is Brother Jerome of Mantua,

of the order of Divine Benedict,

and of the Congregation of Monte Oliveto, communicated also to some others;

then acting as Prior at Gradara, in whom greatly

she trusted, these almost all had revealed:

that she had narrated also very many things worthy of memory, and

especially those which to the obtained from Christ passion

pertain, to Sister Margaret Seraphina,

in the Annunziata monastery living, with

whom long to her and sweet had been intimacy;

and (what more you may marvel) the same to a secular woman,

whom most familiarly she used, had explained.

But this by divine I reckon to have been done providence,

that not only her own, but also outsiders,

of her holiness witnesses might be. A person to be

I think no one, to whom of this Virgin's

fame has come, who not much greater things

present has seen, than has heard absent. Whence

to me more to be feared it is, lest many famous

deeds I have omitted, than lest few

even I have feigned be charged.

[5] There will be perhaps those who will say to many faith by no means

is to be applied, which although from her own self drawn most of it is; since they only by her narration

into the light have come. But one of them

I will ask: Who the things which in the Apocalypse

are described, to have been to John the Apostle shown beforehand,

unless he himself had explained, could know?

Who that Paul saw, the things which it is not lawful for a person

to speak? That Stephen the opened heavens beheld,

that to Bernard appeared the little Christ-child,

that Dominic made the Apostles a preacher,

that the Cherubim and Christ to Francis appeared?

Innumerable things from the histories of the Saints would have to be taken away,

if these we should deny, since not

except by them revealing into the light they came.

Since assuredly such things, living or even

dead they brought forth, which no one of men

by his own virtue, but only by divine aid

can effect; yet they make for it undoubted credence since their

manners, integrity of life, manifest were of sanctity

indications; what cause is there, that them

we ought to think such things to have falsely invented which if had feigned

anyone, the most wicked of all to be held

he ought? But who Osanna of a mortal

sin ever to be accused thought? Who

her life, most holily led, either would condemn

or disapprove, there was no one: or if

anyone certain things disapproved, for the reason

that whence those came he was ignorant; he at last

by the truth overcome, Christ's spouse

with the highest praises extolled: since to divine only

things devoted he found her.

[6] Besides, those who her highest familiarity

have used, the known sanctity and humility of Osanna. know with how great humility she was;

they know how much all human praise

she dreaded; they know with how great labor, how great difficulty,

how great cunning, even the least anything

of her secrets from her could be extorted.

What therefore is to be thought, that she

wished such things to falsely invent? It was necessary for me oftentimes,

with her such things speaking, from the begun

to desist, sometimes indeed with interposed

words her mind from such things to move away;

for the reason that vehemently she blushed,

and her heart so far blazed: that her spirit

to the heavens it carried. To no labor however I spared

and difficulty, but the highest I applied

diligence and the highest industry, that the from

God to her bestowed gifts might not remain

hidden. For the rest that single things be in the open:

and each one easily may what he desires find:

her life, in this small written volume,

through books and Chapters I have arranged. That division

here receive, together with our added numbers,

according to which our new division will proceed:

The Annotations however, because fewer to be they are,

will find the reader, not as otherwise everywhere after the end

of each chapter, but divided into as many parts, as

into books his work the Author divided.

The Chapters of the First Book.

Of the second book.

Of the third book.

Of the fourth book.

Of the fifth book.

Of the sixth book.

BOOK I.

Containing the history of her life and virtues.

CHAPTER I.

A summary of her spiritual life, until the fiftieth year of her age and the profession made.

[7] That the Virgin Osanna's father was Nicholas

Andreasi, but her Mother

Agnes, Mantuans, of middle rank citizens,

and in every kind of manners most approved, is established.

She the sixth year not yet having passed, Carbonareola

inhabiting, At the age of 6 invited by an Angel to the love of heavenly things where her parents yearly

to spend the summer were wont; when along the Po's bank

she walked alone, there appeared to her an Angel, who

her to frugality and to the love of heavenly things

having exhorted, himself forthwith from her eyes

snatched away. Then there seemed the girl's mind with a clear

certain light to be suffused, which her to

the knowledge of divine things marvelously raised,

and induced that the supernal delights

with no mediocre ardor she should long for. For whatever

either with her eyes she inspected, or received

with her ears, these to her God with such great delight,

with such great brightness, with such great pleasure of mind

brought; that for the most part the wounded mind into

Christ was carried. Indeed to frequent

prayer, to the recollection of the Lord's passion,

to exact fasts, she gives herself wholly to exercises of devotion, to scantiness, to

extreme vigils, to austerities, to famous

works of piety, to the integrity of Confession,

to Communion, and the rest of that kind,

by no one ever taught, from heaven she was impelled.

It seemed to her continually Christ

to her heart to speak; whether, I say, she walked, or

stood, looked around with her eyes, spoke. Grew

so far that fervor, that neither sleep

nor food could she take.

All things she counted as nothing, in these only thoughts

immersed. Whence when, her father ordering,

the schools, that the art of sewing she might thoroughly learn, she frequented;

and the other girls, by the teacher's indulgence,

sang, to the languishing little body some comfort

to bring; at some hours she herself

(in Nones, I say, and Vespers) on account of a singular

certain elevation of mind, by which

the Savior's torments she meditated, not only to sing,

but not even the least sign of gladness

could she present.

[8] About the same time, by the divine torch of love vehemently

inflamed, with skillful care and notable zeal

she turned in her mind, she begins to macerate her body with penances by what her work could be effected, that

to Christ, for human salvation crucified, even if not

equal, as much however as a womanly virtue brings

she might repay the turns. And so the heavenly her exciting

breeze, from ropes scourges she wove, and with them

her most tender oftentimes body she afflicted.

A girdle also, with many connected

knots, she constructed; with which her childish members girt,

so that sharply the flesh was pressed, exultant

very much she walked; reckoning by that

torment of this our nature the Liberator

the Virgin's affliction rare: but frequent, but continual:

for nights and days herself most bitterly

she tormented. Which when her mother her beyond

her age to do marveled at, at her sometimes

fixing throwing her eyes, she said: A great

assuredly thing is which in you goes on, Osanna.

[9] Seven years old the greatest and

nearly incredible of pleasing Christ desire

seized her. After a long however of this matter consideration,

into her mind it came, at the age of 7 she vows virginity, that virginity

to him most pleasing was; since

remaining he came forth into the light. Wherefore,

with no interposed delay, perpetual to Christ

virginity with inviolable faith she vowed: and that

indeed vow, being of marriageable age, often

in her mind she consolidated. Thence all the allurements

and pleasures of the flesh with the keenest pursued

hatred, a bloody and mortal on them with continual torments

war she declared; and so declared, that not

even to attack her ever dared they. Not

only however chaste in body, but in mind also

and thought most modest she was, for no one

ever of experiencing venery into her

thought crept, nor of things of this kind any

thought had she: unless perhaps with horror she had turned

over in mind, with how great lasciviousnesses the human

race provoked God: that indeed she with herself

sometimes complained. Besides she was

of virginal aspect, was gentle, was placid; and an angelic

having attained nature, herself a most upright

virgin by most modest manners she proclaimed:

for not even the least from her mouth

word flowed, which not an exceptional flower of modesty

breathed.

[10] It happened for the most part that most wicked men,

at her their eyes casting, by her aspect lascivious men to modesty. by her virginal

manners enticed, their wicked life deplored,

and themselves to better turned

fruit. Why not? when the very Virgin's

body of all-manner most sweet integrity

breathed an odor. This among very many

offers itself. When a certain Count, the highest

assuredly and most famous man, to Mantua had gone;

his wife Osanna to visit

went, for the reason that her and her mother with notable

benevolence she accompanied. Then by chance the Count

was at leisure for a game: whom when his mother-in-law, Osanna's

presence also exceedingly to have desired

not being unaware, summoned. But he, as though

At length with his wife persuading and with prayers compelling,

to her he went. When to him to speak

Osanna had begun, into abundant he

tears burst, which to him the spirit at the same time and voice

cut off: for neither his tears to restrain,

nor any to speak word could he:

but with a certain fear struck he was, the Count too much given to play she draws to penitence. just

as if some deity's face he beheld.

At length she having returned home, when about to dine

the Count to the table reclined; food all

loathing, the virginal only aspect

and angelic discourse in his mind he turned over. And when

to her now of his own accord his mind he had inclined;

with the desire of seeing her boiling, his wife

he asks that to him of speaking to her again the opportunity

she make. She acted for her husband's wish: wherefore

her coming, after greeting given and received,

having addressed, the highest of her sanctity

opinion he conceived, and thenceforth with the greatest

veneration he venerated her.

[11] A girl quite, at Carbonarola before

the altar, which in the alley of her house situated

was, The Cross placed by Christ she receives: praying, Christ with shoulders subjected to a cross

met her. Whom when she had seen Osanna,

with such great ardor her heart began to boil, that a wonder

it was, in the soft body the soul to have remained.

Then which she had borne of vast weight a cross,

it Christ to her shoulders applied;

and with these her with words addresses: Know, daughter,

you this very cross with your own to carry

shoulders; and to undergo innumerable torments,

which you to pure may refine: yours therefore it will be,

not however my aid excepted, most patient

to be. Then she, her neck bowing,

This is, she said, most sweet Jesus, that which

my mind desires: for the harder

torments I shall suffer, the gladder and more joyful

I shall be, reckoning, myself to you more similar

than the rest to have turned out. Thence more frequent to her and

more tenacious of the Lord's passion the memory was; toward

God also the affection more intense, and greater

of earthly glory the neglect.

[12] One of the days, in mind and thought

to herself by Christ placed the cross revolving,

to prayer all effort she had added; and she asked

God, and she hears him admonishing to contempt of the world; that her to himself a handmaid; her, I say,

who in the highest toward him faith should stand firm,

he would adopt. Forthwith however this voice to her

ears came: of carnal parents and homeland

affection all from yourself cast out, and rely

on heavenly only parents, on me, I say,

the eternal God, and my sweet mother

Mary. Which indeed precept deep in mind she laid up,

and so stored away; that worldly all

allurements she began far more to detest,

and her every thought into Christ and

Mary the Virgin to cast. In no indeed

thing, except God, herself she delighted, since to him

now herself wholly she had initiated. It seemed to her nothing

to be for a person, except divine grace, to be sought;

nothing to be in things firm, nothing stable.

There was assuredly in her an aged mind, and

beyond her age a lofty genius. With all

her strength she strove, that the divine precept

by the outcome she might fulfill: and nothing to herself difficult, nothing

arduous, nothing impossible seemed, which to

God's love to obtain useful she thought. All

her effort, all her studies, all her thought

to this she referred, that with that love she might blaze.

To so great an effort Christ cast

flames, and her into immense advanced

ardor, by which to the heavenly only kingdoms most vehemently

she was driven.

[13] In her thirteenth year, with divine

light illumined, at 13 she hides herself in his side so far the highest hope

in Christ had she placed, that whenever adverse

fortune assailed her, in mind to the safest

harbor Christ fleeing, his side she entered;

reckoning, herself there against all

assaults of adversities to hide. And if anyone

then injuries heaped on, as upon those under parents'

and elders' care living it is wont

to happen; not only them little she esteemed, but

with a glad she bore mind; since nothing

to be she thought, which to her in Christ's side hiding

could harm. For thus Christ's side

she used, just as religious men are wont

their hut, to which, whenever they wish the crowd

to avoid, they flee. Not

would I omit, that, whether alone she was, or to others

herself a companion gave, applied always

to her side Christ to speak she seemed. She reclined

also never to a table, but that

with the disciples dining Christ, just

as if then the thing were being done, with incredible gladness

she beheld.

[14] All earthly from her entering age

despising happiness, that more safely to the heavenly

homeland she might set out, at 14 she takes the habit of the 3rd Order under Divine Dominic's

rule and institutes to serve she aimed. But

when this holy desire to execution, her father unwilling,

to commit she could not: from him, by

that with which always herself he had accompanied love,

the Preachers' habit with the greatest contention

she demanded. He refused, and denied himself

ever this thing about to permit; since

by her marriage to himself a son-in-law to take he desired. Beholding

her father her vow to resist, and in no

way into her opinion about to yield; a grave

from God sickness, that the third Preachers'

Habit on a captured opportunity she might vow,

as a suppliant she prays. Hears the most clement

God the Virgin's prayers, and into her a graver

disease sends. For which thing glad

very much Osanna, then especially because

her parents that her sickness with a bitter mind

to bear she saw; reckoning them to her then easily

her vows about to accede; the said Habit, if to her former

she were restored health, she vows. from the disease for her sake obtained healed.

her former strength repaired, the uttered by her

vow to her father she opens. He at his daughter's safety very much

glad, a year only by which her own

she may fulfill desire, grants. A long therefore

and ardent her vow having obtained, with the firmest mind

she resolved, that no one to her ever such a Habit

would take away. The year passed, by which her father's

mind she might extort; similar garments (for

the former by age were consumed) most earnestly

she demands. Which prayers while her father with a most grieving

bore mind; he answers, her now enough her vows

having obtained, ought to her parents' commands to obey;

unwilling himself that to Religion she be enrolled. But when she

with an obstinate mind in the same always opinion

stood firm; beholding her father her constancy, by

his own let her do judgment, he yields. The wished therefore

having obtained victory, from the fourteenth year until

the very last of her life day, the Preachers'

Habit most uprightly she wore.

[15] With honest but modest clothing she hides the hair-shirt. She held however always for a custom, her

by which most she could ways angelic life

to hide. Whence the opinion of sanctity

to avoid, not woolen except rarely, but linen

openly she wore shifts, with a hair-shirt however hidden

placed under. But if her anyone with praises

extolled, and her sanctity admired;

these words into the midst she brought; See what

in me of religion is and of austerity: for besides

the delights, to which very much I am addicted, linen

I use shifts, when holy women woolen

are clothed. She used a tunic without a scapular; and with the same

with which the rest of the third Habit a veiling

of the head. Having gone out of the house with a black mantle covered her

head she bore; unless perhaps having become older in heat

time then for, the mantle flowing down, and over

the shoulders folded, a white at the shoulders and arms

linen cloth from the head hung. Just as

moreover her mind was pure and most upright,

so in bodily cleanliness exceedingly she delighted.

She could not in her chamber anything overturned

or unclean with an even mind bear. Her garments also

not dirty, nor even very precious,

but clean and decently fitted she took care of:

for the reason that thus by her own nature instituted

she was.

[16] The third Preachers' Habit, not

professed, several years she wore. Deliberately

indeed to profess she deferred, the Profession deliberately deferred although it vehemently

she desired; fearing lest the frequent raptus

and domestic solicitudes from following

the Professed ones' footsteps should disturb her. For

it was wont these very ones in the professed Habit,

to hear their institutes, in the church likewise

to assemble; together the Lord's

Sacrament to receive; to do also very many things for

the Presidents' wish, which to their strength unequal seemed.

But many years passed, when her

the desire of professing more keenly urged; her own

by no means trusting opinion, she prays God,

that her to the better part he would impel, about to do

what the heavenly messenger should advise. He answers,

not yet the opportune time for that work

had arrived: and orders with a good and tranquil mind

to be, for the reason that himself to her about to intimate,

when it to be done was, he promises. Awaited

the fiftieth living her year, with an ardent

desire of professing to blaze she began: and so far,

that nights and days to the Profession her mind

and intent she raised. Then to her, by such

goads agitated, the heavenly of souls Spouse

coming, You now, he says, daughter, I order

to profess: because that time has arrived,

which by you I had said was to be awaited. Not with a deaf

ear passed it Osanna: but having summoned quickly

the congregation of Lombardy's Vicar general,

whose name was Brother Honofrius of Parma

(for by chance then at Mantua he was) to the Profession

with humble prayer to be admitted she begged. Admitted he glad

and willing, and the professing one's vow with his own

hands received: with, I say, Brother

Bartholomew of Mantua, in Divine Dominic's

monastery Prior acting, her nephew

Brother Thomas Andreasi, and me at that

time at Mantua dwelling, beholding. Although from the beginning she had vowed obedience. Professed however

to the highest of all Parent for so great a gift

on each day thanks she gave. But to be passed over

by no means is, that she often, before

she professed, the aforesaid Habit in perpetuity

had vowed; and herself to all to obey, which

the Prelates in the said Order of Preachers had ordered:

which with the highest also faith she kept.

[17] Osanna's mind the love of solitude vehemently

had kindled: wherefore having become weary

of the world's blandishments, first to set out to a hermitage,

that no one's she might use companionship, she desired.

Then by a more mature counsel led, to Religion

her mind she applied: to which to undertake

duty nothing she left untouched, A monastery to enter long before had she desired which

to her aid could bring. But when all things

her desire to oppose she beheld,

and a voice incessantly her ears dinned,

which her from enclosure dissuaded; to pray

God she judged, that to a heavenly she might receive answer.

In the sacred therefore of Dominic church, one

of the days to prayer, altogether of her vow possessed

about to be, she fled. Where in mind while praying,

rapt, to the lofty throne of God, by some

heavenly homeland's citizens she was carried. Demanding

however God what from himself she sought,

she said: A long me, most clement God, desire

has seized, to your Majesty in a hidden monastery to serve:

but adverse all things I find: but divinely prohibited always and there is

what me more draws away, that applied

always to my ears a voice I feel, which me from this ardent

desire deters. You therefore, by

that with which me you embrace charity, suppliant

I ask, that me for your good pleasure more certain

you render. Smiling he: Do not, he says, daughter,

this province undertake: for by my law

it is decreed, that long for you, for many's

salvation and consolation, with mortals

be your intercourse, and in the world you be engaged. This

when she had received Osanna, the divine about to obey

precepts, from that her purpose she desisted.

[18] In the only Virgin's breast still her heavenly

graces were engaged: she obtains a Confessor to be designated for her by God. but when herself by the keenest

of our fragile nature enemy to be deluded easily

able, as a most prudent woman, not she was

unaware; suppliant God she prayed, whom especially

she should choose (for by chance a certain spiritual

Father at that time she lacked) to whom these

her secrets she might reveal. It happened however that in

Divine Dominic's temple the divine thing a Priest

and Christ with sincere and best faith asked,

that to her at last her vows he would accede; a voice

this to her ears came: This one, whom sacrificing the Host

you behold, a spiritual Father

have; and him in your affairs consult.

After the voice however, the same to her from

the Host Christ showed. For the rest, a young man

quite beholding, fearing lest she be deluded,

the matter by the outcome to prove she deferred, more certain about to become.

She did not desist however from prayers, but Christ

at moments nearly single she prayed, that to her

he offered, and added, that more she for him

would suffer adversities. and him for 13 years she retains. At length of Confession

the day coming, wishing of the heavenly response

that to her a Confessor, and him indeed

whom he himself shall wish, he summon. When he the foreshown

from heaven man had sent, of the heavenly

oracle more certain made: him just as

God, an arbiter to herself in all things and

consultant for thirteen years she adopted.

When she that one to whom herself a daughter she had vowed with the highest

benevolence accompanied; Christ with notable

faith she asks, lest he from Mantua depart. To

her when he had answered, that he for many years

at Mantua would stay, and seemed the heavenly

response the Virgin most doubtful; he, having grasped

with the left the hesitating one's hand, with his finger her palm wounded;

and so great to her of pain inflicted, that

the most sharp point's blow she seemed to have received.

Then her he addresses: As long as of this trace

Father do not fear: but when deleted you behold it,

him from you about to depart conjecture.

Several years the sign of the wound she wore

in her palm, from all that excepted hiding it:

but when of losing it the time had come,

fell off the character: and it happened what to her

had been by Christ foretold.

CHAPTER II.

Of the Virgin's prudence, patience, charity toward God and her neighbors.

[19] Fifteen years old, of each

parent bereaved, herself to her brothers and

sisters a mother she showed. For although

her aunt, to whom of them the care could have been decreed,

surviving was; At the age of 15 bereaved of her parents it pleased however the brothers (inasmuch

as her of exact they beheld prudence) to herself

the domestic administration to commit.

Which indeed duty for the highest charity,

with which her to no one to be lacking work she wished, undertaking;

that love toward her sisters, that care,

that diligence she practiced, which the gravest even

ancient matrons even to heaven with praises

would have extolled. All her zeal to this

she referred, that all among them discords

she might cut off: which indeed by her own genius most easily

she obtained. the administration of the house she undertakes, Each one indeed to such great modesty

and of the divine observance of the law she induced,

that not only civil manners, but a religious

life they followed. With a mature all things and grave

counsel she handled: she foresaw all things,

and did nothing which not first by a long examination

she had discussed. But if any doubt

in her affairs to be done had fallen, her own

by no means trusting genius, of others, whom

by probity and prudence notable she knew, the opinion

she sought out: wherefore with the best all things

she effected. and it most prudently she conducts Of all the domestics' nature,

mind, manners most diligently inquiring;

with such great prudence them she governed, that who

from her admonitions shrank, there was no one. In

nourishing also the brothers' sons exceptional she used

dexterity: for sometimes by sharpness

and blandishments to virtue she allured, sometimes

the erring she rebuked; and so in a wondrous

manner by a varied rite to frugality she advanced them.

[20] On each day, not only them, but

the whole family, before themselves to rest they gave,

summoning, for very many prayers, for

these especially who their with God work

had exacted, for her brothers also having died she rules their children. she imposed: and she exhorted them to

Christ's footsteps to follow; and if anything in

them worthy of reproof she had found, sometimes

gently, sometimes sharply, she reproved.

The brothers, with whom she had lived her life,

by fate consumed; their wives and sons with a maternal

affection accompanying, to such great toward herself benevolence

she enticed them, that her not otherwise than

an image of all virtues they loved, venerated,

worshipped. In temporal things

administering with such great she flourished genius, and with such great

industry, that worthy of beholding it was, the Virgin,

who herself to divine things had enrolled,

and to them her mind and thought had consecrated, these

earthly and frail things to all's praise to administer.

Those who her with their about affairs to consult

assembled, glad very much departed,

because to themselves by her best satisfied

they thought. Her speeches so she moderated, that

her all most prudent confessed: in few

indeed words many things most wisely she explained.

To her oftentimes came citizens, to beg

that from the Prince, who to her most devoted was,

something for their will she would extort.

Who when sometimes demanded, what she herself

to obtain not only most difficult, but impossible

saw; the burden with such great prudence from her shoulders

she shook off, that her in no thing of impiety

or inhumanity they could accuse.

[21] There was to the Preachers' Order an old and

ancient custom, all those things, On account of her frequent ecstasies suspected by the Preachers, which of the common people's

breeze to catch are wont, not only

to spurn, but even very much to detest; reckoning

the divine assuredly providence to belong,

glory and fame to whom it wishes to impart.

Therefore when Osanna of a certain divine form

the Preachers' Brothers, who Divine Dominic's

temple served, beheld; and her

repeatedly departed from her senses had seen;

fearing lest through the city the fame should wander,

that Osanna such a mind's excess for alluring

the people's minds, and claiming of Religion

or sanctity an opinion, by their persuasions

falsely feigned; with no mediocre the innocent one annoyance

they affected. With such however her curses

they assailed: That she was a senseless little woman:

that that mind's separation, either by herself

feigned, or by the most iniquitous demon constructed,

or (what they feared more) from a feeble

brain's disease flowed. their curses with equanimity she tolerates, Curses these

most patient the Virgin with an even mind tolerated:

and of all the assailers the tongues, when all

her hope in Christ she had placed, most easily

she bore. For the rest from public

raptus by no means herself to abstain having beheld (for

neither was that in her judgment placed, but that

her that lot keenly she deplored) in nothing

milder themselves bearing; besides the greatest contumelies,

her also of her Order the Habit about to strip

they threatened. Nor would by words the thing have delayed,

unless otherwise it had been by divine law decreed.

Never her mind in such great objurgations

Osanna did not turn aside, but persevered within one and the same boundary of patience; delighted indeed that those things should be granted in their outcome which had so often been foretold to her by a heavenly oracle.

[22] But when they said they would strip her of the Habit she so deeply desired, with a certain natural modesty and humility she replied yet she is not moved by them, that she hoped she would be fortified by divine protection, lest by force there be wrested from her what she had claimed for herself by heavenly aid. Moreover, ignorant of the divine will, they objected to her that she had chosen a young man as her spiritual Father, while she herself was of immature age: she ought rather, they said, to take on as her counselor an advanced old man, who by long experience in spiritual matters could decide her affairs with more mature counsel; and they wished that, having rejected him, she should take an old man as her Confessor. On the contrary she refused to leave her Father, since she knew most certainly that she had chosen him led by divine command. They, at a loss for counsel, having resolved to obtain their wishes entirely, turning this fault upon the Confessor, charged the man with a most grievous crime and unheard-of obstinacy, in that, despising the opinion of his elders, he relied on his own his Confessor being taken from her privately by them judgment; and they pressed him to bend Osanna's mind to their wishes. But he, not unaware of the divine revelation, could by no means be induced to renounce so precious a gem from himself. At last, accomplishing nothing by simple words, they assailed him with commands, which it is most wicked for a religious man not to obey; and they forbade him to hear the Confession of his most beloved daughter. He, deeming it irreligious to depart from the orders of his elders, desisted from the work, advising the Virgin to seek another Father for herself, since those initiated into sacred things must submit their necks to obedience.

[23] Osanna, being of proven virtue, bearing all things more patiently for a time she makes use of the parish priest, went to the priest of a private chapel; not that she scorned to confess to the other Fathers of the Preachers, but pitying them, and wishing to avoid their most harsh assault, especially since this had been urged upon her by the Vicar General. After a short interval of time had passed, by the indulgence of the Fathers she obtained the same Confessor: for there were not lacking many who defended the innocent woman, although many harassed her. Finally, that Christ might make her more illustrious through patience, she was utterly deprived of her most longed-for Confessor. Therefore, bowing her head with a gentle spirit until her former one should be restored to her, referring all things to God the author, she declared that she deserved far harder things. At last, observing her incredible patience and unheard-of humility, they pursued her with no less veneration and goodwill than they had earlier driven her away with injuries. Indeed they attributed so much to her that they thought all things in her were done by a divine spirit; and when they begged pardon for the wrong committed against her, she not only readily forgave them, but, blaming herself greatly for rashness, confessed that she had been the cause of all the evils.

[24] There were also not lacking worldly and pernicious men she endures also the slanders of the worldly who hurled dire darts of malice at her. Some said that she, contrary to the institutes of the Religious, was too eager for the friendship of the nobility; others, that she was not of that sanctity which most supposed, but rather cunning and deceitful, and by her craft claimed for herself the goodwill of all; some indeed proclaimed that she was utterly simple and demented, and that her rapture was some sort of dream: but she bore all things always with a most even spirit. At last her fame among all was so great (which we will explain more fully below) that those who had earlier despised her thought that alone fair which she herself had approved: and everyone wished first to consult Osanna before doing anything of any importance. In managing the household too she was so patient that she referred the disobedience and reproaches of the maidservants to her own sins. The death of her brothers too, although it came to the greatest detriment of the family, she bore so patiently that she consoled the others, and urged them that one ought by no means to shrink from the divine will.

[25] She burns with the highest love toward God. Raised to the highest summit of the love of God, she always pondered in her mind what could be done by her, so that fitting honor might be rendered to God the best and greatest: and she would have wished, to accomplish this end, to have attained equal power. The atrocious and abominable blasphemies which most biting men hurl to the dishonor of the heavenly fatherland most fiercely harassed Osanna, and tormented her with such grief that she could in no way bear to hear them: for they were most grievous for her to endure. That especially moved her vehemently, that sometimes, while her mind held the heavenly seats, the supreme Emperor complained to her that by imperial and pontifical men all Christian monuments would be brought to ruin. Therefore she would have gladly endured every extreme penalty and the highest punishment she feels his offenses most grievously, provided that God were held in the highest honor as is fitting: she would also have preferred to be punished with eternal torment than to commit anything of mortal sin. Always burning in mind and thought toward God, she was never free from his converse and contemplation: with this immense love she so blazed that she longed to pour out her blood for Christ. Hence, since no greater opportunity offered itself to her for fulfilling her desire, as soon as she suffered even the slightest sickness, she urged the physicians to bleed her, saying that she abounded in excessive and superfluous blood, when nevertheless in the opinion of all she was nearly bloodless.

[26] Osanna had an insatiable thirst for human salvation, and there was nothing she desired more. If she understood anyone known and familiar to her to be walking the way of crimes burning also with zeal for souls, it was not enough for her to entice the man to virtue and integrity with sweet words and most pleasant exhortations; she also presented herself as his intercessor before God, praying God to send heavenly light down upon him, and to draw him to better paths. But thinking that both her words and her prayers had little weight and substance, she tortured herself with a most harsh hair-shirt and other torments, that she might bring help to sinners in rising up. She lamented the crime of others no otherwise than her own; and so lamented it that very often her body fell into sickness. For once, interceding for the salvation of certain persons she mourns the sins of others as her own, she conducted herself with such ardor that, returning to her senses, she scarcely breathed: and so great was the fire of her praying heart that her left arm, drawn up by that inflammation, was thereafter of no use for any domestic work. Sometimes, about to obtain salvation for someone, caught up to heavenly delights, she said: Ah, sweetest Jesus! Will you suffer a man, rescued by your divine blood from the foul prison, to perish? I beg you as a suppliant, have mercy on his frail nature. But if you have decreed to exact any penalty from him, demand it from me, and torture my members: I shall be more joyful at his happiness than sadder at my own penalty. And the gatherings of men to her were a great weariness to her: yet no one who wished to speak with her about his salvation could find her occupied; since indeed nothing in her opinion was such as could be compared with the salvation of a soul.

[27] Osanna thought herself greatly in debt to those imploring her aid she desires to suffer for her father's soul: wherefore she strove with all her strength that they might come away having obtained their wish. Nothing was harsh to her, nothing hard, nothing difficult, provided it was harmless to them. Testimony to this is added in that she desired to turn the crimes of others (as we said before) upon her own throat. This too presents itself to memory, that on the day on which we celebrate the Nativity of John the Baptist, Christ appeared to her as she prayed for her father; and addressed her thus: Be of good cheer, daughter: for your father, for whom you are afflicted, holds the place of salvation, and shortly will pass over to the heavens. Oh! she said, sweetest God; shall I be able to bear that the soul of my parent be tormented? I beg you by your most healthful Passion, that you turn upon me that torment which awaits him she obtains a brief purgatory for him. Then he said: Do not grieve, Osanna: for my justice demands that he who harassed me with injuries should pay the penalties of his crimes. Besides, you could not bear so great a torment, but would die: which perhaps you have set in your mind. But my mind is that you should live your life yet some years, since this will tend both to the salvation of many and to my honor. Then she said: Why did he die so unexpectedly? Because, he said, he was of a somewhat harder neck: for two days he will wash away his crimes, then he will pass over to our dwellings.

[28] For the most part Osanna conducted herself in this manner, and most earnestly demanded the highest torment for sinners she takes upon herself the infirmity of the Marchioness; moreover she counted it a small thing, to relieve the calamities of her neighbor, to afflict her tender and weak body with her own devices; she also demanded with great constancy of spirit that the sicknesses which she feared would befall her relatives and dear ones be turned upon herself: which sometimes was granted by God with a favorable ear, so that her triumph might remain more illustrious and excellent. Once she feared that some grave illness would befall Isabella, Princess of Mantua, whom she loved exceedingly: and she likewise feared the same would befall some of the Fathers of the Order of Preachers, who at that time were going to Rome to their general synod; because she foresaw the unwholesome air and the difficulty of the journey. She begged Christ the greatest with the highest prayers and tears, that he turn upon herself all the languor which she thought threatened them. Christ promised her he would do according to her wish: nor was the matter delayed beyond the words, for a most grave fever assailed her. And the sickness grew so strong that she was little short of departing from these mortal affairs. Isabella remained untouched by any sickness; and the Fathers returned from Rome in the best health.

[29] Besides, when a certain woman greatly feared her absent husband and in a similar manner she averts misfortunes about to befall others, and was greatly afraid lest, upon his return, the lives of certain persons should be cast into the greatest danger, she asked Osanna to meet the future scandal by her prayers. Then she, who never closed the bowels of piety to anyone, at once prayed God to wring from her whatever punishment he wished for their peace. The prayers were not in vain. Indeed a most fierce pain of the feet attacked her, causing her not to walk at all for several days. Again, when the most invincible Francis, Marquis of Mantua, was setting out for Gaul, she asked that he be kept safe, but that she herself be sorely afflicted if any evil should hang over him. Immediately, languishing with a grave fever and a most fierce pain of the heart, she lay down in bed: but the Prince returned safe to his country, and found her still ailing; but shortly after his return she recovered.

[30] She was not idle either in consoling the wretched and afflicted, but tireless, ready, and most diligent. For although she continually languished with some grave pain, yet by her own nature inclined to piety the common comfort of all, counting her own sicknesses as nothing, she went promptly to visit the sick and to rouse them with all help to patience. I remember that she, lying gravely ill, one night rose from her bed to go to a certain ailing woman who longed to see her. Setting aside too the contemplations in which she greatly delighted, driven by immense piety, she gave herself wholly to cheering the spirits of the sorrowful and relieving their afflictions; although she greatly loathed the company of men. To her, just as the ancients were wont to come to the Delphic Apollo, men and women streamed eagerly from every quarter:

they flowed down from every quarter: upon whom she spent the whole day, imparting excellent teachings. She could scarcely seize so much leisure as to read through her Office according to her custom, and to offer some prayers to her Spouse. she is consulted by all on every side. So great was the grace bestowed on the Virgin's lips that she was most pleasing to all. It seemed to each one that, as soon as he had disclosed all his adversities to the Virgin, they had fallen from his memory: since she consoled all with sweet words, and lamented their calamities with them. She exhorted all to hope in God the greatest; saying that more favorable things would befall them, if they cast their hope in him. She offered them her prayers; and not only her own, but also those of others; which she sought out with the greatest diligence, in order to satisfy them. She left nothing untried, in short, which she thought would tend to their consolation. Hence they say she once said that no word was ever brought forth from her mouth which was either troublesome or grievous to a man.

CHAPTER III.

The Virgin's spiritual exercises, the rigor of her life, the humility of her spirit.

[31] Constantly intent on pious thoughts. Although she was pressed by many entanglements, both of her household and of outsiders, nonetheless her spirit fervored no less than if she had been alone and had thought only of her own affairs. For hearing the various miseries and calamities of men, she held sweet discourses with Christ in mind and thought: for her mind delighted itself in divine matters, although her ears were open to the misfortunes of all. Whatever she beheld she drew toward spiritual lessons. Wherefore sometimes, walking through the city, she inquired of her companion what spiritual meaning the things they had seen presented: and when the companion said she had thought of no such things, she herself related her own most beautiful meditations. From tender years she had taken it as a custom to read daily the Office of the Virgin Mary: but what we call the greater Office she sometimes omitted, being detained by works of piety: for which reason, with her limbs scarcely admitted to rest, she rose about midnight to attend to divine praises and contemplations. Whatever leisure time was left to her, which indeed was very little, she spent it all in perusing the books of the Saints, from which she might pluck spiritual flowers. But above the rest the little book whose name is The Triumph of the Cross: also the Life of Catherine of Siena, then her Dialogue, she greatly admired frequent in the church, and reread. Sermons were so pleasing to her that she did not, even when most gravely ill, omit a single one that was held in the church of St. Dominic. She would have wished always to be present at the divine Offices; and she would have done so, had not the frequent multitude of the people overwhelmed her. Free from cares, hastening to the church, she did not depart until all the Sacred rites had been performed. On each single day, even amid the greatest occupations, she heard Mass. But if she could not set out for the church, being afflicted with sickness, she wished it to be celebrated in her own chamber.

[32] By a certain immense light, while still of childish age and to Confession, vehemently impelled to divine matters, she burned in mind and thought for Confession; and so much so that she afflicted her kinswomen with grave annoyance, so that they would lead her each week to the Confessor. But they, resisting the girl's resolve, and coaxing her, said that she ought to await the convenience of the others, since they too gave frequent attention to Confession. Osanna, unable to bear that delay with an even spirit, persistently contended for this, until she had brought them over to her opinion. At last, having obtained her wishes, she rejoiced with such gladness that she was no small wonder to all. This custom, of confessing at least once a week, although she often confessed several times, she kept until death. For the most part she confessed such things as not only were not sins, but accrued to her the greatest merit. I would dare to say also that I, sometimes hearing her Confession, judged that there was then not even a venial fault in her, much less a mortal one.

[33] It was her frequent custom to taste daily the sacred body of Christ spiritually. For at the very break of day she swept out her whole conscience and to Communion, to examine whether she found anything that would keep her from the immortal God: which when she had done with all diligence, she received the body of Christ with no less preparation than she was wont to use for material food. She put nothing of food into her mouth except by communicating in this manner. It happened sometimes that, as she lay sick, they brought her a drink early in the morning: which when she had touched with the edge of her lips, recollecting that she had not yet received the Sacrament according to her custom, she rejected it with feigned distaste, until she had fulfilled her desire. Moreover, on every Lord's day and also on solemn days, she received the sacred Eucharist. Wishing to apply equal zeal to performing this duty, she devoted all her genius to contemplating the divine benefits which God the best and greatest had bestowed on her with a most bountiful hand. And she meditated in such a way that she stored it deep in her heart, and utterly melted into the love of Christ; and could scarcely keep her mind from rapture until the opportune time for receiving the Host. Yet it happened sometimes that she could not restrain her spirit: but at the moment when she was about to communicate, having returned to her senses and received the Sacrament, she flew up again to heaven.

[34] Osanna, perishing with love for Christ the greatest, that she might enjoy him perpetually, preferred death, which others call life. Wherefore, when languor gravely oppressed her, she rejoiced greatly, because she hoped she would pay the debt of nature. But, restored to health beyond her hope, she wept abundantly, and grieved that her spirit had not burst the bonds of the body. She never approached to pray to God without, driven by the desire of attaining him, praying for death for herself vehemently desiring death; since in her opinion, the longer she lived, the graver crimes she would commit. But Christ, often exhorting her to endurance, promised that he would soon accede to her wish; and said that he wished her still to dwell a little while with mortals; that through her, whose prayers he had decreed to fulfill, he might grant their outcome. For the most part, to her asking such things, God turned his eyes upon her with a gentle face and sweet smile, as upon a daughter, and consoled her with sweet words: but sometimes he answered nothing. she earnestly asks it of God but in vain. Once, healed of a most grave illness, by which she was expecting that she would depart from human affairs, she addressed God thus, full of mourning and even sadness: Why, most just God, having advanced to the very threshold of death, did you compel me to draw back my foot? Because, he said, innumerable prayers have been brought to me for your safety. To whom Osanna: Alas, for your faith and that of men! How many beg with tears the salvation of their parents and kin, who cannot prevail upon you? What then is the reason that, when I am of no use, you listen to the voices of all praying for me? I think it far better for me to die than, with life surviving, to harass your Majesty with continual injuries. Then he said: Deal more gently with yourself, Osanna. For my mind is this, that you live to obtain happiness for many. To whom she said: Use me as you will.

[35] When a son was born to the Prince of Mantua, very glad, she asked God with the greatest hope that he might at last snatch her from the storms of this world even after obtaining a son for the Marquis: but since she could wring it from him by no prayers, Alas, she said, dearest God, if it is your mind that I should not know the day of my death, I esteem it little, provided you free me from this misery. For I seem to myself to have done what you wished to be done through me: since you have given the Prince of Mantua a son, which you had foretold would come about through my intercession. But he said: Reckon, I say, that this was done by your prayers: but it is necessary that you live yet a few years, to bring help to many. for which she suspected she was being preserved. On another day too, lying in bed, having received the Sacrament of the Eucharist, she departed from her senses; and from the eleventh hour until the nineteenth she persisted in rapture. But when she wearied God with prayers, to strip her of this mortal and corruptible body, or at least to set some measure and term to her life, he answered that he was unwilling that she should yet be made more certain of her death. After a long delay, passing by with a deaf ear her asking the same, he looked smiling upon the Virgin Mary: and she returned to her senses, frustrated of her hope.

[36] She would have deemed it most delightful, that she might offer her almost lifeless little body as a living victim to Christ with a most sparing diet, to banish from herself entirely all use of food; and she would have done so, had not the weakness of this our nature stood in the way. But she was a frugal woman beyond what can be told, or rather I would say moderate in food: for she was of such sparingness in food that it was worthy of wonder that she lived at all. It was her custom, beyond the fasts ordered by the supreme Pontiff, to observe the Advent of Christ with the highest observance, no otherwise than Lent: at all times too she fasted on Wednesdays, Fridays, and Saturdays. A most ardent desire pressed upon her and with frequent fasting to feed only on the cheapest bread and use simple water: but when she dwelt with her brothers, who reproached such tenuity of fare and laid no small blame on her, she used the same table with them. Yet she was content with a little wine, and that indeed rather light. To take no food the whole day was sometimes her frequent custom. Especially on that day did she loathe all food, on which she fed on the sacred body of Christ. The sparingness of her fare had brought her so far that she could scarcely stand on her feet, and her skin clung to her bones: yet, lest she afflict her household with too much solicitude for her, she greatly feigned strength. When she had reclined at table, she spent the whole time in distributing the things which they set on her plate, herself taking almost no food, so that she might appear common and a companion to the rest.

[37] Nearly the whole night she passed sleepless in contemplating divine matters she uses also a more sparing sleep, and in offering prayers to God: but with her body wearied by long labor, she relaxed herself a little to rest. She had indeed a feather bed, which she had prepared in her chamber to conceal her sanctity: but repeatedly prolonging her prayers at will, until the woman of her chamber slept, she lay secretly on the ground to take her sleep. almost the whole night awake. For the most part too, finding her companion overcome by sleep, leaping from the bed she slept upon the footstool of the altar. Such, to speak briefly, was her moderation, that besides the very many nights which she passed wholly awake, she sometimes rested one night, sometimes two, at most three hours, afflicted with grave weariness. It happened once that the physicians found the sick woman sleeping: but when awakened she blushed as much as men are wont to blush when caught in the greatest crimes. As they departed, she said: I am ashamed beyond measure that anyone should see me sleeping: and, even if no mortal be a witness of my sleep, I am vehemently ashamed before God the greatest; since it does not become me to take such care of my body as to grant it rest at will.

[38] Very solicitous lest the health of the body, struggling with reason, should come off superior; thinking the fasts and vigils with which she afflicted herself beyond her strength unequal to so great a contest horrible torments of the body, she also tortured her virgin members with a rough and most harsh hair-shirt, and girded herself with a most harsh chain, which seemed apt to subdue all wanton flesh. I myself saw one of these, very horrible, as if sending forth sharp points: which by long use had been made milder,

and almost wholly worn away. Her tender shoulders too she beat to blood with the hardest scourges, whether of iron or made of sinews: which she did more frequently in Lent and Advent. as an elder she is compelled to mitigate them. Yet when she had grown old it was necessary to ease her from these torments, because she was greatly afflicted and bereft of strength. But sometimes, taking no account of her age, rising about midnight, she beat herself fiercely with scourges in some secret place: which she especially dared to do when she feared that evils threatened her country. Sometimes she lamented her own lot with a bitter spirit: that, I say, she had been rendered so weak that she could afflict herself with no torment for Christ; although she was held by continual and most fierce pains.

[39] On one Good Friday Christ, fixed to the cross, offered himself to her; and to her, after many discourses held back and forth, he said: I forgive you, daughter, your sins even after her sins were forgiven her; and with immense kindness blessed her. So great was the efficacy of this blessing that it endowed Osanna with incredible humility. For from then on she was humble beyond what can be told: since, finding in herself no good work, she thought herself unworthy to tread the earth with her feet. She was (in her own opinion) the most wicked of all: and she grieved vehemently that she would be touched by no care for spiritual things, although she never abstained from divine matters. She always thought lowly and abject things of herself, and spoke the same. For the most part, revolving in her mind the graces which the most pious God had heaped upon her, she reproached her own great ingratitude, thinking no crime equal to hers. And whatever adverse thing happened in the Republic of Mantua or in the Order of St. Dominic, she referred to her own demerits. From this profound humility it came that she greatly hesitated whether the excellent gifts sent down to her from heaven were from God or from a deceiving demon (although, while she held the heavenly seats in spirit, she most certainly perceived that they proceeded from Christ). For she did not think herself holier than the rest, that God the best and greatest should bestow such benefits on her beyond the common measure. she shuns all honor.

[40] It was besides delightful to behold with what kindness, and with what keenness, she received all who came to her: from whom nevertheless she could not bear that honor be granted to her. She rose for all, and would never have sat down first: for she had resolved to contend with all in humility. When many men of all religious Orders came to her, she begged on bended knees to be blessed by all with the highest reverence. But if anyone, perhaps led by modesty, when he would rather be blessed by her, refused to do this; she lay on the ground until she had wrung from him the blessing she demanded. The same she did also whenever she addressed a woman notable for sanctity. With such humility too did she conduct herself toward her household and intimate people, that you would not think a lowly woman could feel such lowly and abject things about herself: for with all she conducted herself so modestly she rejoices to perform the lowliest tasks at home that she seemed the maidservant of all. Her words, manners, gestures, in short all things in her displayed a wondrous humility. Servile works too; to clean, I say, the house; to wash the kitchen vessels; to prepare the bedding; and other abject tasks of that kind, she not only nowhere refused; but, with all protesting, wished to perform. But she had received this gift, that she accomplished in a short time, in their outcome, what others completed with long delay. There was no one who, out of singular veneration for her, would not have served her: but she rarely, especially from her kinsfolk, admitted services, because she showed them no small honor.

[41] How much the fame of her sanctity, which had filled all the corners of Italy, grieved her, would be difficult to relate. Wherefore she strove with the highest effort to cast men down from such an opinion. She would for the most part have abstained from food beyond her old custom, and would have afflicted her body far more with hunger; had she not feared that the fame of her abstinence would more readily fly abroad into public. she desires to lie hidden. Besides, when she had committed to writing the heavenly graces with which she had been gifted by the immortal God, so that, by sometimes rereading these very things, she might burn the more for the Savior; and had heard that some holy women flitted through the mouths of Princes and even of the common crowd; fearing that this would easily befall her either alive or dead, she destroyed the little book in which she had written all these things, lest it should come forth into the light. And when she had disclosed her secrets to me, she compelled me with the highest prayers that what she had related with great trust and for this reason she burns certain of her writings should, like those things consumed, dwell only in my heart. I would have acceded to her wishes, had not the divine honor, which so resplendently shines in this Virgin, urged me on. I remember she once said that she was never driven by any goad of vain glory; but that the greater the benefits she beheld heaped upon her, the more humble she became. When once blood seemed about to flow from the hidden wounds of her feet and she prays that the marks of Christ appearing in her may be averted; fearing lest the hidden scars she had asked for (of which a fuller account will be given below) should be in the open; with the greatest anxiety of spirit, and affected with incredible grief, she wept. Wherefore at once she sent to every monastery, to ask that for her arduous undertaking, and for the fulfilling of her desire, they intercede earnestly with Christ the greatest: and this was, that the wounds of her feet should remain closed.

[42] She was pressed by such a throng of men that it was necessary to lend her ears the whole day to their miseries and calamities. She dreads the influx of those consulting her. She could scarcely seize so much leisure as to take a little food with witnesses removed: for indeed she often rose from the table to bring help to the afflicted. But groaning at this concourse of the people, she said that God would exact from her the penalties of lost time. Sometimes deliberately fleeing the multitude, she withdrew into her chamber as into a safe harbor: but so great was her renown and fame that, however much she hid herself but she is bidden by God to endure it, she stirred men of every kind to come to her. She grieved in a wondrous manner that the opinion of her had taken such increase, that she was now extolled by all with the highest praises. Wherefore she would gladly have fled the company of men: not indeed refusing the works of charity, but consulting her own weakness, which she did not think fit for so great a deed. For she judged it better to act with prayers before God for afflicted men, than to waste time in empty words. Hence, when she had cultivated herself with the highest humility, she repeatedly prayed Christ to snatch her from so great a concourse of mortals. But he always animated her to endurance, since he himself had referred this to the salvation of many. I heard her often saying: Were I not a woman, I would tear myself away from so great a tumult, seeking out some deserted and pathless places.

CHAPTER IV.

The Virgin's remaining virtues, especially in her dealings with her neighbor.

[43] This Virgin was continually afflicted by new pains and torments; not only those which the wounds obtained from Christ inflicted exercised by almost continual pains or illnesses, but those which daily sicknesses brought: for she did not pass a single day unharmed, especially worn out with old age. But she bore all things with such constancy, such readiness, such greatness of spirit, as others are wont to bear good fortune: for, sick, she spoke of nothing but Christ and divine matters. It was indeed admirable that she, fiercely ill, was of such cheerfulness and exultation as if she were amid the highest delights. Nor, while her body remained sick, did her spirit grow torpid; she endures them most patiently. but it was far more ardent toward divine things, and far readier for prayer: for which reason, that she might bend her mind more vehemently toward heaven, she always demanded new sicknesses. There was no need to exhort her to patience: nay, though very weak, she consoled those who came to her; and, having heard their calamities, bidding them be of the best hope, she sent them away refreshed by her and as though rescued from all entanglements. This alone was troublesome to her amid such pains, that she could not take her secret hours of prayer, to contemplate the heavenly things according to her ardor. Whatever the attendants did amiss, she bore most patiently: and she uttered no word that displayed anger: but very gentle and quiet, she obeyed the commands of all.

[44] When she labored sometimes with a doubtful and dangerous sickness she turns away from all delicacies, and the physician applied opportune remedies to heal her; and prepared choice foods, to entice her infected palate; or handed over certain precious things, to restore her nature; the frugal woman grieved greatly, and complained that, with care for her soul set aside (for so it seemed to her), she indulged her body too much. She blamed both herself and also the other ministers of this matter, that they flattered her body with superfluous delicacies, with which the poor of Christ could have been fed. But if she was forced to yield to the wishes of others; such delicacies came to her not as pleasure, but as the highest punishment. And when her health was restored, she wept that she had committed a grave crime in tending her body with such diligence: it did not become her, she said, to use these precious things and remedies, whose Redeemer had been nourished with bitterness. The physicians sometimes ordered that her hands be washed with most precious Cretan wine, and that bread moistened in it be given to her. But she could not bear such a remedy with an even spirit; and said that it was exceedingly unseemly that she should wash her hands with that liquor which had power to restore life to the poor, if they drank of it. But, induced by prayers, she used it with such sparingness that she moved the bystanders to laughter: for they admired the Virgin's purity, and her contempt of all delicacies, since she shrank even from things of no importance.

[45] With remarkable piety she pitied the lot of all the needy, and desired to be at hand for their necessities. There was nothing that more refreshed her spirit than to bring aid to a cold and begging poor person. Often she drew from her own mouth (as they say) what she might bestow on the poor. But if she had nothing to give to one asking marvelously compassionate toward the poor, and it did not at once offer itself, she turned the whole house over, until she found wherewith to satisfy him: for she wished no one to go away from her sad or empty-handed. And she so loved poverty that, when she saw the household in need of anything (as happens), she rejoiced greatly and exulted in spirit, as if she had been invited to a noble banquet. and generous. When Mantua was laboring under the utmost lack of all things, so that many beggars met their death of hunger on the public road; whenever she went out of the house, she carried morsels of bread to be given to the poor in a little bag, and divided them among all who met her. She never took any food without thinking that she would give it to a poor person, if one were present.

[46] But although, in relieving the needy, she spared nothing she corrects her mother's stinginess, the members of the household nevertheless marveled that all those things with which the poor were fed by her lasted so long: for the wine and other things of that kind seemed to increase in greater measure. Hence, when they thought the vessels already empty, they still found them remaining half-full. To those who had fallen from prosperity into misery, and were afraid to ply their daily trade, she secretly gave aid, as far as her strength allowed: but if she could not bring them help with her own resources, she stirred up to piety, with sweet words, the piety in the hearts of those who came to her and in whom she had confidence. The same diligence she used too concerning marriageable girls. With a singular charity also

was she of this piety, while she was of childish age: which one may conjecture from this experiment. Osanna's mother was somewhat too tenacious, and used almost no charity toward the poor: but the daughter met her with so many persuasions, showing that one ought not to rely so greatly on earthly things, but above all to trust God, that she at last impelled her to piety and almsgiving. obedient to her superiors even before her Profession

[47] As we related above, although she did not make her solemn Profession until she had grown old, she had nevertheless vowed that she would obey her elders, just as if she had openly promised them obedience: wherefore she counted it no small crime to shrink from the orders of the Prelates. Indeed, if they had commanded her to cast herself into the flames, she would have obeyed without any delay interposed (for she was of this resolve). They sometimes ordered her to do things which she herself did not think fitting, and to act against her own opinion, which she preferred rather than to depart from the orders of her elders; reckoning that she could not err if she obeyed her elders: hence she carried out their wishes, conveyed to her even by mere nods, with swift effect. and obeys her Confessors exactly To her Confessor too, whom God had offered her, she showed such obedience that she dared nothing which he had not first approved. At that time she went nowhere except where he had ordered. Hence those who wished to lead her to their houses went to beg this favor from the Confessor. But what wonder, if she obeyed the Father given her from heaven, when she obeyed even her kinsfolk, by whom she was honored with the highest veneration, as though they were her elders? For she esteemed them so highly that she never did anything without their approval.

[48] From her tender nails (as they say) deeply, and beyond what can be told, affected by the Passion of Christ, she took it as a custom to contemplate each of its mysteries every day. endowed with the gift of tears, And while meditating she burst into so many tears that her eyes seemed overflowing rivers: but there was in those tears such sweetness that nothing was more delightful. For several years she was nourished more by sweet contemplation than by food. But Christ the greatest, that he might inflame her the more, restrained those sweet tears for a time; and so repressed them that she could by no art and no effort summon them from her eyes. these withdrawn for a time When she bore this matter with a most bitter spirit, and wondered greatly at it, she fiercely lamented her own misery, her own calamity, her own misfortune; supposing that this had happened through some grave crime of hers. Wherefore on each day she prayed Christ to have mercy on her frailty, and restore to her the sweet tears taken from her: but the prayers were for some time in vain. But on that solemnity on which the memory of Longinus is celebrated at Mantua, she rose about midnight to recite the Office of Matins. she receives them again on the feast of St. Longinus

[49] But while reciting it, it occurred to her memory that Longinus had pierced the side of Christ with a lance, and was numbered among the Saints; and the thought entered her mind that her ingratitude was far graver than the crime of Longinus, since he, blind and affected by no heavenly grace, had done that; while she, gifted beyond her merits with countless gifts, continually harassed the divine Majesty with the highest mark of ingratitude: but no mention was made of the withdrawn tears. While she meditated these things more attentively, a certain hidden grief crept into her mind, and so vehement that it unsealed the fountain of tears. From then until daybreak therefore she wept with incredible sweetness; and so wept and obtains three gifts from God that her eyes displayed the most abundant fountains. From then on she enjoyed her desired weeping. After the tears, caught up to heavenly delights, and led to the throne of the supreme Majesty, she was affected with immense joy, and refreshed in a wondrous manner. Among others she offered three prayers to God. One, that he loose her soul from the body; but this he was unwilling to hear. The other, that he take to himself as her maidservants two Sisters, sacred and virgins, dear to her: to which God answering said: There is nothing, daughter, that I can deny you: this petition of yours is very just: I will act so that your desire be satisfied. The third, that if he was unwilling to free her soul from its foul prison, he would at least fill her heart with his love, and bring it about that she think of nothing except him. The Virgin's supplication was heard: for she came to such love of God that whatever she did, whether, I say, in managing the house, which fell to her at that time, or in any other matter, all things represented Christ to her: for he himself seemed to her to be present in all things. gracious in dealing with all

[50] Osanna was by her own nature adorned with certain distinguished and divine manners, so that she seemed sent down from heaven to mortals as a pattern of all the virtues. There was indeed in her a vast natural kindness, sweetness, charm; and by her courtesy she drew the love of all to herself. She was of cheerful face, comely in appearance, beyond measure sweet in words and modest. Her face, eyes, lips, and all the Virgin's features smiled. Sometimes she burst into such laughter that tears flowed from her eyes: but this cheerfulness was filled with a certain remarkable modesty, which added no small ornament to her. She received all with a glad brow, and with such courtesy that afflicted men confessed nothing was sweeter than Osanna's company. She spoke of all things with them: she heard all things with a patient and placid ear: she yielded to all; and readily admitted the reasons of others. Nor did she stubbornly assert any matter: but if she sometimes seemed to have affirmed something too much, she said: See that you give my words no more credit than is fitting: perhaps I understood the matter less well: there are those from whom you may be made more certain. After conversations and sweet discourses, she escorted all, even unwilling, as far as the doors. The women too who were familiar and dear to her she embraced with the highest kindness, and clasped with the sweetest affection. They often rushed too into mutual embraces; and could not be separated except after repeating them many times.

[51] In all Italy, not only Mantua, she was renowned and notable in the opinion and fame of her sanctity. she is greatly esteemed by the wives of Princes, To her indeed the citizens of Mantua flowed together, as to a most excellent seer. Princes too, their wives and sons, venerating her as a mother, often came to visit her at home. But if anything arduous occurred, they consulted her as a heavenly oracle; and chose that side toward which she herself had inclined: for they thought that nothing adverse could befall them, if they followed Osanna's opinion. The wives of the said Princes wished her to be present at their childbirths: which, out of the highest charity toward them, she did not refuse. But while the others were intent on the birth, she herself, departed from her senses, prayed for those giving birth. All placed such faith in her that the sick hoped they would not perish, if they could behold her face.

[52] Whatever foreigners, whether Princes or middling citizens, came to Mantua and by the highest and lowest everywhere, went to visit her, and commended themselves to her prayers: for they would have thought they had come to Mantua in vain, if they had departed without greeting Osanna. Whoever were afflicted with adverse fortunes went to Osanna, asking for her counsels and prayers: for they thought that what they had entrusted to her faith and intercessions could not but be granted the best outcome. So great was the desire of all to meet Osanna that they would wait for her, when she was either caught up in rapture or occupied with other matters, for several hours, and sometimes the whole day. Religious and eminent men of every Order, greatly delighted by her company, often visited her, and consulted her in great matters. The poor and beggars venerated and honored her as a mother sent down from heaven. To certain towns sometimes she went, following the friars who had obtained their administration: which when the neighboring regions learned, they ran down to her in crowds (so great was the fame of her sanctity), and she could scarcely protect herself from their onset.

[53] It must not be passed over that Raymond Lupus, a most eminent and upright man, and his wife, a renowned and worthy matron, moved by the fame of this Virgin, invited to Milan compelled the Fathers of the Preachers with the highest prayers to send her to Milan, to stay with them some days: for they did not hope they could wring this favor from her, since they knew for certain that she shrank from the reputation of sanctity. They could not refuse a man who had deserved excellently of Religion, and a singular matron who bore the Habit of Dominic in her heart; especially with Frederick, Prince of Mantua, consenting. Led therefore to Milan, she gave so many and such great proofs of her sanctity that she brought all into the highest admiration. Every age, sex, she binds the whole city to herself and order flowed to her: and she so compelled all into goodwill toward her by her gentleness and kindness that they could by no means be moved from her sight. Having entered many monasteries, she left singular monuments of virtue to the holy women. But when her fame was now spread through the whole city, and had now filled all the streets, an ever greater concourse both of men and of women came about: which she herself grieved gravely, since nothing was more troublesome to her than this fame and reputation. Wherefore she strove with all zeal and all her strength to depart from Milan. To this desire of hers Prince Frederick was a help: who, understanding that she had stirred up nearly the whole people of Milan, fearing lest the journey to her country be forbidden her, took care that she be brought back as quickly as possible.

NOTES ON BOOK I.

but that to the Venetians, who also invited her to themselves, she made excuse.

BOOK II.

On the raptures of Blessed Osanna, and her various visions.

[54] Most learned men teach that for three causes a man can be deprived of the use of his senses: Alienation from the senses comes about from a threefold cause, either by a sickness of the body, which prevents the vital spirits from running down to the organs; or by the work of a demon, occupying the mind with fantastic illusions; or by a certain divine power, raising the soul to those things which are above human understanding. Bodily sickness indeed brings it about that they perceive either nothing at all, or certain confused and disordered things: the demon so places fixed images in the spirits that he induces an appearance somewhat similar to real things in the senses, yet cannot foreshow divine things to a man: but when the immortal God grants a man this kind of rapture, the mind can be so exalted that it beholds God himself, not thought to have befallen Osanna naturally: not to mention things surpassing a certain human faculty. It is indeed very difficult to know by what cause anyone has fallen into ecstasy: yet from the events and the condition of the man, we can conjecture its origin. That Osanna therefore was often caught up in rapture, and made bereft of all use of the senses, there is no one who denies, since all Italy knew it. Nor do those who made trial of her great prudence and gravity think that rapture befell her from a sickness of the body; most of all because she frequently drew out a long delay in rapture, and could by no art be roused: which does not usually happen (except perhaps rarely) to those laboring under a sickness of the brain.

[55] It will perhaps be somewhat doubtful to someone whether the Demon, or (which is truer) God, was the author of this rapture. I would grant that malignant spirits for the most part fashion themselves as angels of light; but that they could not produce Osanna's rapture I will demonstrate more clearly than light. nor can it be believed demoniacal For how can it be brought about by a demon that anyone should burn supremely for God, and so burn that he is willing to bear all torments for his sake, as Osanna desired after her rapture? For nothing except charity can impel to this kind of ardor, which no one even moderately learned is ignorant is sent into the soul by God alone. Besides, having gone out from her senses, her mind was suffused with such great light that she scrutinized, I say, heavenly happiness and divine secrets, not expressed in fantastic images, it must therefore have been divine but apprehended by the sole gaze of the intellect, which it is agreed surpasses the supreme faculty of demons. Who besides is so demented and insane as to think that he who fell from heaven by his arrogance leads men out to humility? Osanna, returned to her senses, was, as we said above, of singular humility, and reckoned herself the lowliest of all things. We must therefore confess that her ecstasy was divine, not diabolical.

[56] Nor again should the things which happen in rapture be esteemed lightly, like dreams, because they are not seen with bodily eyes. They are indeed clearer and more certain than those which pass before wandering and weak eyes: for such is the nature of our mind that it cannot fix its gaze on diverse things at once, nor should things thus seen be held as dreams. unless they have been arranged in a certain order. For we prove by experience that if anyone has vehemently bent his mind to looking at things, he is easily drawn away from those things which others say. So when the mind is exalted to divine things, the senses are rendered dull, because the mind gathers all its force to behold those things: and the knowledge of those things is purer, clearer, firmer, the more the mind has been separated from the senses. For the mind has its own intellectual eyes, with which, illumined by heavenly light, it most clearly beholds divine things. If therefore the mind is then more vehemently occupied with those things, bright with divine light, what reason is there why we should not confess those things most certain and most true which are brought to the rapt minds of men? I think nothing more blessed can happen to a mortal man than, abstracted from corruptible things, to be carried forward to divine footsteps. And yet to the Prophets too divine mysteries are (as it is in Augustine) foreshown, not by external eyes, but by fantastic likenesses. Of which thing we can offer no other cause than that minds alienated from the senses become more apt for beholding divine things. The second book therefore opens Osanna's rapture: in which, since several visions too are related, it is plainly established what she did while caught up in rapture.

CHAPTER I.

On the nature, duration, ease, and other circumstances of the raptures which Osanna suffered.

[57] When she was six years old, on account of the highest ardor for heavenly things, and especially on account of that most blazing charity with which she supremely pined for Christ the greatest, When from the 6th year of her age she had begun to be caught up to God, on each single day, and that indeed many times, seeking out hidden places of the house, she gave herself to prayer. And it was her custom, behind certain shrubs of a thicket, when she dwelt at Carbonarola, to apply all the help she could to contemplation. Behold therefore on a certain day, when she vehemently exalts her mind to heaven, to the heavenly powers, the most pious Parent of all draws her; and so draws her that he renders her bereft of the service of all her senses: for she saw nothing and heard nothing. Then Christ, fixed to the cross with dire wounds, and all sprinkled with blood, offers himself to her; and exhorts her to his love and to hatred of fleeting things. It is not easy to tell first the sickness of her parent how greatly the girl burned with love for Christ: for she seemed about to breathe out her soul from sweetness. Thenceforth she remained ever drunk with his blood.

[58] After this first rapture she performed the same duty many times, with no witness. But when it first came to the knowledge of her parents, falling into a certain suspicion of the royal disease or some other sickness, they judged it should be entrusted to the care of physicians. But, the matter being more weighed, when they perceived something divine in her, and saw that she did many things beyond her age and the common lot; they resolved to watch her in all places, that they might become more certain of this matter. But when, observing most diligently, at last they recognized something divine. they found her caught up in abstraction only on bended knees and in the manner of one praying, and often before the altar; they referred this ecstasy not, as before, to sickness, but to God the author: wherefore for so great a gift to mortals they gave thanks to God the greatest.

[59] With her spirit raised aloft, her body remained very weak and empty, Various persons test her in various ways so that it was deprived of the use of all the senses. There were not lacking those who, about this matter as something new and unusual, made trial of it. For some applied flames to her virgin members; others pulled her by the nostrils; others twisted her arms; some indeed, taking no account of her sanctity, struck her in the face, and tormented her in various ways, that they might rouse her spirits to the organs of the senses: but they could attain this by no art. Sometimes they so bound the Virgin's flesh that they made it black as coals: but she felt no pain, except after a long delay, when returned to her senses. Once in the church of St. Dominic a certain mad woman, wishing entirely to test whether she was feigning the rapture, even a large needle fixed into her body. fixed a terrible needle, of those, I say, with which sacks are sewn, almost entirely into her thigh: but she was no more moved than a corpse. But after many hours, awakened, and afflicted with the gravest torment, summoning her maidservant, she said: See what thing here torments me. The maid looked, and drew out a large needle from there. In diverse and various positions of the body she suffered this rapture of hers: standing, I say, sitting, bending her knees, prostrate, stretched out in the manner of the crucified. When once she was drawing thread from a distaff, holding the distaff with one hand and the spindle with the other, she departed from her senses. She was sometimes found rapt while writing; often too holding an open book before her eyes. Whatever she then held in her hands could never by any effort be drawn from them, because her body remained rigid in every way. This I have proved by this experiment.

[60] When Francis, the most invincible Prince of Mantua, she herself remaining wholly motionless had returned from Gaul, and had gone to visit her in her sickness; he offered her a certain small silver figure from Marseilles: which when she had grasped with two fingers, at some words of the Prince she was seized by ecstasy. I myself wished to draw the figure from her hands, and the Prince attempted the same: but by no art could we obtain it. Once for the sake of recovering her health she went to the baths: but while going, sitting alone on horseback nearly the whole day, she remained out of her senses. And if the horse, stumbling, leaned over rather dangerously, and as it were was about to slip to the ground; she herself remained motionless, though even a most watchful man would have fallen. When once, as they came to a ferry, her companions saw her abstracted, even while she was carried on horseback, fearing lest, if they wished to lead the horse into the ferry, she should fall, they were held in very anxious care: but as soon as they were about to board the boat, returned to her senses, she removed from them all fear and all solicitude. Very rarely, when separated from her senses, did she utter a sound: for she remained wholly motionless and without speech.

[61] Sometimes nevertheless she was heard, rapt in her chamber, to give a great cry, and to bring forth loud voices: for once, harassed by a certain maidservant with reproaches and insults, she fled to prayer: and when she gave immortal thanks to the Creator, that he had bestowed these affronts on her; while praying, kindled exceedingly with a certain immense ardor of charity, sometimes, but rarely, she uttered a sound she sent forth very loud cries from her breast, by which her boiling and anxious heart seemed to take no small refreshment. On another day too, about the hour of matins, the household heard her crying out with a great cry, imploring mercy: to whom when the maidservant had run up, very terrified, she found her, scarcely breathing from excessive anxiety and grieving, muttering low. Besides, on the solemnity of St. Dominic, as the sun was sinking to the other hemisphere, she gave herself to prayer to obtain something: but as she prayed, Christ, offering himself with the Virgin Mary, separated her mind from her senses. Then she, who, hindered by the throng of people, could not according to her desire devote excellent labor to contemplation, asked Christ for what reason he had set so many nets before her: for she said she was very undevout and idle for spiritual works, inasmuch as she gave the whole day to temporal cares: it seemed to her that she had cast all divine things behind her shoulders, and she feared lest he demand of her vengeance for such great negligence. To her, exceedingly sad, answering, doing some greater thing with God. he bade her drive away all fear, since those works of charity were more pleasing and dear to him than contemplation. Then, interceding with the greatest fervor for the happy success of the Prince of Mantua, she gave forth a terrible cry: hearing which, when some of the household had run up, they found her holding her arms outstretched. Awaiting the outcome of the matter, they saw her after a little join her suppliant palms, just as if she were giving thanks to God most high. Then, after a short delay, she poured forth another very loud cry, because the intemperate ardor of charity tortured her, and almost suffocated her. That whole night she held the heavenly realms.

[62] Just as at the heat of the sun (as

to use her words) vapors are raised into the air; meanwhile the mode of the heavenly light was diverse, so the mind was elevated to supernal things by the touch of spiritual light. Wherefore all her rapture took its beginning ever from a most pure light penetrating her soul. But by divine judgment the mode of the light was diverse: for sometimes it surrounded her like a most splendid sun, utterly absorbing her mind, sometimes indeed far more gently. Sometimes she contemplated God expressed in a bodily image, and Christ and the citizens of the heavenly fatherland, with whom she held discourses with incredible delight. For the most part she enjoyed secret converse with God, no otherwise than the counselors of Princes are wont to decide the greatest matters with the Princes themselves; and whatever she had wished was then easy for her to obtain. Very often, with no likeness intervening, with the sole gaze of her mind she beheld God the greatest with inexpressible delight: which was far more pleasant and far more delightful to her than when she beheld God in a fantastic appearance. For then in one moment she seized greater knowledge both of human and of divine things than any mortal, though of the most exact genius, could attain with the highest effort.

[63] The things she had drawn from the fountain of wisdom were so lofty that, when returned to her senses, no words by which she might explain them were sufficient for her. Often, having applied remarkable effort, and with her mind prepared by contemplations, nor was the Virgin's disposition toward it always the same she attained the desired ecstasy: sometimes she strove in vain. More often indeed, illumined by a certain sudden light, she was drawn to the sublime chambers beyond hope and expectation. And she declared that she was affected with greater delight when she was unexpectedly carried forward to such delights than when she had applied excellent and diligent labor to that gift. In this rapture, beholding the marks of her own conscience and all her weakness, she charged herself with the highest rashness and unheard-of ingratitude. She then burned with such love of God, and with such desire of obeying him, that she was prepared to bear with a tranquil spirit every most bitter penalty, if God should command her. She used to say: Just as, with the bridegroom present, there is nothing that the bride cares for further, so those who enjoy the divine Majesty are content with that alone.

[64] When as a young girl she had begun to taste heavenly delights, she so loved the heavenly fatherland with desire at other times very easily disposed to such raptures that her departure from her senses was very easy for her. So easy, I say, was it that she was caught up in rapture at the sight of a comely image: which can be established by this example. While she was at Milan, when she had gone to visit the monastery of St. Mary of Graces, the matrons who were with her asked the Friars to apply all effort, so that they might see her in abstraction. Then one of them, by no means ignorant of her nature, offered her a most beautiful and most devout image to behold: which when she had scarcely gazed upon, she released her spirit to the heavenly powers: and for several hours she remained rapt, holding in her hand some thing she had brought from the garden. She could not hear of the heavenly fatherland, of the Trinity, of the Angels, without departing from her senses. But there was nothing that moved her more than the blood of Christ: for she was so devoted to it that, beholding even human blood, she soon slipped into ecstasy: which happened to her also if, in conversation, talk of Christ's blood arose. One day, when she lay sick in bed, especially when the Blood was named. amid the physicians and certain religious men who were visiting her, a dispute arose, whether any of Christ's blood remained among mortals or not: the Virgin's mind, kindled in the manner of a burning furnace, could not be held back from flying up to the supernal seats. Of the Cross too no mention had to be made by those who wished to address her: for soon, while speaking, her spirit departed. When the Prince of Mantua, as we said, returned from Gaul and was visiting her, after much conversation there was talk of the Relics with which the cities of Gaul were adorned. Then, offering her a certain crown, and relating that it had been applied to the wood of the Cross, immediately her spirit leaped out from her senses.

[65] Not even for a single day was Osanna free from the heavenly court: with which, being greatly delighted, she lingered there for several hours, sometimes the whole day, especially when she had received the sacred body of Christ. On the solemn day of John the Evangelist, when she heard a sermon in the church of St. Dominic, She sometimes remains in them for a whole day suddenly seized by an unexpected rapture, she remained rapt there until evening. Wherefore, when the Friars were very doubtful what counsel to take, since the church had to be closed, and yet they did not think she should be shut in; rising in rapture she went home; and having entered her chamber, she remained rapt until the hour of the next day's sermon: for then, returned to her senses, she returned to the church. On the solemnity of All Saints too, in like manner hearing divine words, she flew up to the supernal delights: but when the hour of receiving the Sacrament had come, at once she roused her spirit to her senses. Then, having received the Host, bending her knees in a certain corner, soon rapt, she remained there until sunset. But returning home, and invited by the household to dine with them for the sake of the solemnity; to satisfy them, although food was then loathsome to her, she came to the table. And as she stood on her feet at the head of the table, and they waited for her to sit, they see her rapt: in which place indeed she stood three hours. Then, somewhat aroused, walking as far as she could to the corner of the dining-room and bending her knees, or even for three days, she at once departed from her senses: at last, led to her own chamber, the whole night she enjoyed heavenly joys. But she was detained not only for one day, but for three in continuous rapture: which happened in the Lenten season, as she explains in her letters. Then indeed her mind was so immersed in divine things, and so united to God, that she was uncertain whether she was bound to the body or not. It seemed to her that she was surrounded by a certain light and singular splendor, which can be grasped by no human nor angelic genius: in which indeed so great a beauty of the divine Majesty was beheld that it can by no means be expressed by human tongue. before a certain appearance of the divine Majesty. Now God the greatest bore the aspect of an old man, now he presented the appearance of a youth born thirty years or thereabouts, sometimes, from the immensely increased splendor, it could not be perceived whether there was one or several. Never, however, did he seem clothed with human, but only with spiritual presence: and, with no speech held, he infused into the Virgin's mind whatever he wished. For her mind was so raised to God that nothing further to be asked offered itself to her; since her mind burned with the love of God, and was seized by such sweetness of him that she thought she would not return again to frail nature and be recalled to the misery of the body. Yet she had to return to our seats when the third day was completed: wherefore, consternated by vehement grief, she never ceased from most abundant tears; she drew deep sighs from the bottom of her breast, and again for two days and pressed out bitter sobs. Her spirit, in her opinion, could never have remained in the body (so great was the grief and torment), had it not been held by the joy and delight of the divine things which she had seen: for she could not bear with an even spirit such great and such sweet delights taken from her. This grave and most difficult grief she bore until the Ascension of Christ: but on that day, after she had received the Eucharist, Christ, to ease her of so great a torment, drew her to the heavenly palace, to stay there two days. Then he unsealed to her many future things; especially the day on which Margaret, the most illustrious Princess of Mantua, was to depart from human affairs. At last, wonderfully refreshed, he restored her to mortals. There are those who say that she was also continuously rapt for the three days of Pentecost: which is very easy to believe, since she was always intent on divine things.

[66] Recalled to her bodily senses, after she had tasted the delights of the heavenly kingdom, whence she returned ever more humble, she pined singularly for Christ the greatest, and was vehemently kindled with divine love. For this reason, wherever she was, she always raised her mind and thought to heaven; and could not, except after a long delay, apply her mind to any other matter. She was remarkable too for humility, by which she thought every creature more pleasing and dear to the most high Maker of all than herself. Affected with the highest and incredible delight, she burst into effusive laughter, and could by no effort restrain it: which happened to her especially when, with some intimate looking on—for she blushed exceedingly—she returned to her senses. As regards the body, sad if she knew herself to have been seen. when the senses returned to the organs, she often lay half-alive on the ground, or sat gravely afflicted, and could scarcely utter a word: but sometimes she was of such agile and firm and lively strength that, having swiftly traversed a long journey, she seemed not to touch the ground. Nothing was so troublesome to her as to be seen rapt by anyone: wherefore, if she perceived some stranger to be present, she did not dare to raise her downcast face except when he departed; and she sharply reproached her companion for not having driven him away. But she always remained silent for some little while: both that she might wipe away the tears fallen from her eyes; and also because it was worth the trouble that her withdrawn and mortified spirits be diffused to the members and roused.

CHAPTER II.

The glory of various Saints shown to the Virgin through visions.

[67] About the same time when the darts of tribulations threatened her on every side, going to the countryside with the Friars, rejoicing to be afflicted in manifold ways, she led a most wretched and most unhappy life; because the rustic place did not provide the divine things by which especially she lived her life. But every, I will not say day, but hour, but moment, she gave thanks to the immortal God; who had deemed her worthy to suffer very many adversities for his sake; to pay the penalties of her own crimes; and to take her as a companion in sustaining adversities. She gloried indeed that she had obtained a most excellent gift, since God bestowed on her those things which he had shown to all his friends and most beloved men. She rejoiced greatly, and exulted in great calamities, beholding granted with the best outcome the things which Christ had often promised her. on Good Friday she is rapt during Mass, But when Good Friday had come, on which according to Christian custom the mysteries of the Passion are recounted, burning greatly for God, and revolving in her mind the torments of Christ, she hastens to the church to hear the divine things which were rarely held there. But when, standing, she had scarcely received the beginnings of the Gospel with her ears, her soul seemed to shake her afflicted body: and in the opinion of the bystanders she was little short of falling to the ground: for, with her mind flying up to the stars, she was struck with a most fierce grief. But when she enjoyed the Angelic harmonies, her little body, erect and standing in the church, yet by the work of those who were present leaning on a certain board, just as if she herself held a lofty place, was beheld with spiritual eyes.

[68] Then she scrutinized wondrous and divine things in the deepest abyss of wisdom, and she wishes to die in the rapture, which could never be explained by her in any words. For this reason, on account of the highest charity with which she was wholly aflame, and on account of the most clear understanding of divine things, and the long sweet lingering with Christ, she hoped that she would thenceforth not be bound to the bodily burden. But

her hope deceived her: for after she had, from early, nearly morning, until the twenty-second or twenty-third hour, sought out the heavenly dwellings, she had to return to the bodily prison. This matter she so grieved that she let loose bitter sighs from anguish of heart, and wept most abundantly. She complained indeed that she had returned to human misery, which would lay a thousand snares for her to commit sin: and she grieves that she was restored to herself. but although she fiercely lamented her lot, yet she never shrank from the divine will, to which she had dedicated her whole life from her earliest age. Thereupon for three months, with her heart greatly weakened, she labored under a most grave sickness: and she came into a vehement suspicion that her soul had then been entirely loosed from the body; since then she had departed from her senses with immense torment, whereas at other times it was with the highest delight. There is added too that it was new and, before this rapture, unusual, that she who suffered the ecstasy beheld her own body as though it were another's. This abstraction she thought the greatest and highest union with the divine Majesty.

[69] In the tenth year of her age, while praying in her chamber, she is rapt to a certain most spacious and most resplendent place; In the 10th year of her age, having enjoyed the sight of the Holy Trinity, where a most beautiful throne, sending forth on all sides rays of most pure light, had been built. On it sat an old man of a certain divine aspect, governing the whole world: who was surrounded with an immense brightness, not that which is discerned by our eyes, but such as cannot be explained in words. By this person of distinguished form stood a youth, eighteen years old: who now seemed like the old man, now another. From these, surrounded by conspicuous light, another most splendid radiance came forth in the manner of a flame, which seemed to coalesce into one nature with the old man and the young man, so that the one could by no means be separated from the other. While the girl contemplates this matter in wonder, she is affected with the greatest delight; and understands for certain that by this likeness the divine Trinity was being shown to her.

[70] After a long gaze upon so great a Majesty, when she foresaw that she must depart from there, thence to purgatory approaching that youth bearing the scepter in his hand, she prays with a humble voice to be blessed by him. He, who had silently beheld the Virgin with placid and gentle eyes, blessed her glad and willing. But departing from that most resplendent place, she came, with one of the heavenly spirits as guide, to a foul prison: where many lay languishing, who bore a very sad face, and is led down to hell. who drew piteous voices from the bottom of their breast. As soon as Osanna beheld this, she could not but lament their calamity (it was indeed a horrible prison). At last she came to another place, where countless souls were held in the densest darkness; who, sending forth unspeakable laments and most wretched tears from their eyes, raised their wailings even to heaven. To their misery and unhappiness was added that, by the work of most cruel demons, the imprisoned souls underwent atrocious flames. The most pious girl greatly pitied them, and would have wished to be able to bring some help: but there was no place for pardon. In this rapture she scrutinized in great part the secrets of the heavenly fatherland, and burned with the highest desire for divine things; that, I say, which is higher than all human thought.

[71] In her twelfth year, with her mind raised aloft while praying, she is led by heavenly work to the walls of a certain city, which shone with the greatest splendor. At twelve the glory of the Blessed is shown her When its gates were unlocked, there meet the Virgin two most resplendent old men of venerable aspect and long beard. Paul, I say, the apostle, and that Simeon whom we read to have lifted up Christ in his own arms. They, receiving the virgin with a gentle look, and embracing her as a daughter, take her by the hand and lead her into the city. A countless multitude of the blessed seemed to inhabit the city: of whom some were arrayed in the whitest adornment, the rest wore garments reddened and glittering with fire; yet all displayed no moderate joy, but the highest gladness. Having advanced a little, she found a lofty tribunal surrounded by immense light, on which God the best and greatest sat with incredible majesty: but she could not behold the face of the Deity clearly, on account of its excessive brightness and excessive radiance: just as if anyone should look afar at a kindled torch, he sees indeed the substance in the splendor; but what that is which is shown in the flame he cannot conjecture. Yet as long as it pleased Osanna to gaze, with SS. Paul and Simeon leading her. she gathered such exultation of heart, such experience of divine things, such love, that she was no longer willing to return to the bodily mass. But after many prayers had been offered to God and heard, the Most High addresses her from his throne with these words: I have deemed it fitting, dearest daughter, to foreshow to you the honors of the Virgins and also of the Martyrs in this shadowy and confused appearance, that, enticed by the beauty of such great happiness, you may shrink from every enticement of the body, and love me more fervently, and show yourself a faithful and most diligent maidservant to me. She, bowing her head, gave immortal thanks to the supreme Maker. After this sweet converse, blessed by God, the aforesaid old men lead her back to the gates of the city. Thenceforth she pursued Paul and Simeon with the highest veneration: she also honored above the rest Thomas Aquinas, Mary Magdalene, and Catherine of Siena.

[72] Having received the Eucharist on the solemn day of St. Dominic, and her spirit at once leaving her senses; a certain place of wondrous brightness presents itself to her; where countless blessed spirits, On the feast of St. Dominic she sees him arrayed in singular order, come forth to meet her: who, when they draw nearer, divided into two ranks, fill the heavenly court with inexpressible harmony in most sweet voices. Then Father Dominic, surrounded by many citizens of the heavens, came to her. Admiring whom, she at once, fallen prostrate at his feet as a suppliant, asks pardon, that she unworthily bears the most holy Habit of the Preachers, and that her works by no means correspond to so great a Religion. But the kindly old man, gazing on his daughter with a glad brow, lifts her from the ground, and with gentle words and fatherly affection asks what she wishes to pray God for. To whom, when she had disclosed all with sincere faith, promising her his help, he leads her through the midst of the bands of Angels, and courteously holds discourse with her. But while speaking, Osanna looks about, desiring to see Catherine of Siena and Columba. accompanied by SS. Catherine and Columba, Virgins, As soon as the old man perceives this, smiling, he bids her be of good cheer. And behold the longed-for women, coming forth from a certain hidden place, run up quickly, meet her with the highest gladness and cheerfulness of spirit, and, clasping her more tightly, kiss her. But advancing a little, they find a lofty and wondrous tribunal: on which the divine Majesty, with distinguished splendor and resplendent magnificence, was seated. When therefore God the greatest beholds her from his seat, and contemplates her with a glad face, he thus addresses St. Dominic: What is the reason that this daughter of yours, very dear to me, has come to our seats? He sets forth what Osanna was turning over in her mind, and had resolved to ask. Which when God had readily granted in full, blessing her with serene brow, and blessed too by Father Dominic, he sends her back to mortals.

[73] On the day on which we venerate Mary Magdalene with special celebration, when she was held by adverse health; having received Christ not only by mouth, and these same surrounding St. Mary Magdalene on her feast. but also within her heart; about to taste the pleasures of the heavenly kingdom, which she had contemplated the whole night, she departs from her bodily senses. Having entered a most luminous place, where God the greatest sat on a lofty throne, she beholds the Virgin Mary, Mary Magdalene likewise, Catherine of Siena, Columba, and also many other citizens of the heavenly court, clothed in solar brightness, near the divine seat; and she sees them indeed exulting with the highest applause. When she wonders at this matter and considers it more attentively, she inquires within herself what this new joy means. But at once, by one who perceives her mind, she is made more certain that, as on earth, so in the supernal court the solemnity of Mary Magdalene was then being celebrated. But although she is received by all with the highest gladness; Blessed Columba nevertheless, displaying signs of incredible goodwill toward her, could not be moved from her embraces. After a long delay, approaching God most high, she gives him immortal thanks for the benefits received; and, after her old custom, prays pardon for her inexplicable ingratitude; asserting that his Majesty had heaped so many and such great gifts upon her that she could by no means render equal merit. But he said: Does it escape you, dearest daughter, that the power of the Deity is infinite and immense, which can bestow far greater things on all mortals, not to mention you? Pass glad days: for when your strength fails, I will be at hand with my help. To her praying afterward that he would inscribe some very dear to her, as he had earlier promised, in the supernal happiness; he pledges that he would do whatever he had promised: yet if there is anything else she desires, let her ask boldly: for he would readily grant all things, since he held her prayers most pleasing.

[74] The whole night on which we recall the Conversion of the apostle Paul, vehemently intent on prayer and contemplation, and St. Paul on his Conversion. she at last advances to the heavenly solemnity. She is led to a place of the highest brightness and inexpressible splendor, where so great a multitude of heavenly spirits stood about the eternal and immense God that no one, even with the highest diligence, could measure them. They seemed indeed first to stand about the divine Majesty; but then two by two they come forth from the divine throne toward Osanna, with such order and such beauty that nothing was more delightful. Contemplating these for a long time, she could not but wonder at their multitude and their singular appearance and beauty. And her mind was affected with such delight in beholding them that from sweetness she was nearly loosed from her body. And Osanna said to herself: What wonder? What, I say, wonder, if we place the highest happiness in the beholding of the divine nature: when by his ministers the mind is filled with such sweetness? And she delighted herself with these thoughts, and could not turn her gaze from them. But returned to her senses, she was very glad for several days, burning with desire for the heavenly fatherland. She cared for nothing human, but, with the heavenly spirits continually in her mind, she loathed the company of her household.

[75] When the religious women of the Monastery of St. John asked that, to avoid such a throng of the people, she should refresh her mind a little among them; she assented to their prayers; and toward the holy day of Wednesday she went there, to stay there more quietly. On Wednesday of Holy Week rapt to God When therefore Matins had been begun in the evening (as is the custom), examining her conscience, she charged herself with a crime, that, while the days of the Lord's Passion were being observed, she herself had fled the people for the sake of refreshing her mind. While thinking, surrounded by a certain sudden light, she is rapt to the heavenly court: where, beholding the divine Majesty, she understood many things which cannot be explained by human tongue. And, opportunity being given her to meet God the greatest secretly and with witnesses removed; since she knew for certain by long experience that nearly all things would then be very easy for her to obtain; she poured forth many prayers to him. First therefore, having prayed for the salvation of some whom she pursued with the highest goodwill, she not only readily obtained it, but God, addressing her with the most kindly words, as a father his most beloved daughter, promised her all things she might wish. Then

she, undaunted, asked secondly that he grant her so much strength that she might be able to overcome every stain of crime. He promises that he will bring it about that she be disgraced by no mortal sin; yet he was unwilling, he said, to promise that she would avoid every venial fault; since he had endowed no one (except his most holy mother) with that gift. Besides this, she asks that the Prince of Mantua and his Republic be kept safe: and she asks this most urgently, because a certain uncertain rumor reported she prays for the Prince and the city. that the whole state of Mantua was in extreme danger. God pledges that he will protect Mantua for her sake. At last, after she saw that all things had turned out for her according to her wish, and that God had promised he would hear whatever she asked; full of hope, she most earnestly begged death for herself, that she might at last enjoy the heavenly life. But it turned out far otherwise than she had persuaded herself: for God answered that the time opportune for that matter had not yet come: for, he said, those things had not been brought to their outcome which he had often said he would do through her. But when she asked what he would do through her; gazing on her with gentle eyes, he remained silent.

CHAPTER III.

The Virgin's Visions of the Passion; and others' visions concerning her.

[76] All the torments of Christ (as we set forth above) she was accustomed to meditate with deep thought each day, On Good Friday, when she complained of her unusual dryness and while meditating to summon abundant tears from her head. But it pleased the most wise Moderator of all things to deal more sparingly with her, even after the gift of tears had been restored, that she might look more ardently toward the happiness of the heavenly kingdom: wherefore he drove away from her the easy and sweet tears, so that her eyes seemed wholly dried up. When she had, very sad, referring this to her own faults, borne this for some time with immense grief; on one Good Friday, with her mind raised aloft, she addresses Christ the best and greatest with these supplications: Ah! sweetest Jesus, how can it be that a daughter most devoted to you, or rather I should say a lowly and unfit little maidservant, yet so beloved by you as you have professed, should fall from your memory? It was indeed a long custom of mine to contemplate all your torments with most bitter sobs, yet with the highest delight: this sweetness you sometimes repressed: then by your wonted clemency I obtained it again. Behold, now I bear an iron heart, harder than adamant, and I do not pursue you with the wonted love and charity, because I am not bathed by your sweet dew. I am indeed not unaware that by my most grievous crimes it comes about that I am deprived of all your gift, and merit no help from you. But if you are merciful and most bountiful toward others; I beg your immense Majesty, do not rage against me, however most ungrateful a bride.

[77] When Christ had resolved to bring help to her, perishing with immense grief, he raised her mind to contemplate the mysteries of the Passion, the whole order of the Passion is offered for her to behold. and placed all things in their order before her eyes, just as if they were then being enacted at Jerusalem. First indeed he offers himself to her, reclining at table with his disciples, and displays signs of singular goodwill toward her: then he shows by what treachery the impious Judas casts him into the hands of the Jews: at last he gives himself to be beheld, beaten with the hardest scourges, pierced with bristly thorns, smeared with the spittle of the mouth, dragged by the hands of the most wicked, fixed with the unheard-of punishment of the cross, and at last consigned to the tomb. And Osanna accompanied him with the holy women, and went with him to all the places. When these things had been granted to their outcome, Christ appeared to her bathed in blood to the soles of his feet, so that his wounds let loose streams of blood. When she beholds this most attentively, drawn by the utmost piety, she bursts into so many tears and so many grave sobs that her eyes resembled rushing torrents. But Christ, fixing his placid eyes on her, speaks thus: Weep no more, daughter; and now lay your sobs away in your breast: for these things were done before your eyes that you might be granted your wish. I am not mortal or capable of suffering, but I live an everlasting life: but indeed there is nothing more pleasing to me that mortals do than the commemoration of my Passion. Then he bids her kiss all the places of the wounds: but she, reckoning herself unworthy of so great a gift, did not dare to approach near, but drew back. But Christ, drawing her hands to himself, familiarly offered her his side and the other wounds: by which greatly refreshed, she remained glad and exulting.

[78] On another day, that, I say, which we call Holy Saturday, and the next day Christ's burial: the Virgin's mind, kindled with the torch of divine love, is led to a certain place conspicuous with light, where the heavenly citizens walked exulting with incredible joy. It seemed indeed a most pleasant place of all delights: which while she contemplates, and gazes upon with fixed eyes; roused by someone, she notices that the tomb of Christ is present, from which he himself came forth like a most resplendent star. Running quickly to him as he came forth from the tomb, she soon casts her tender and afflicted body to the ground; and prays with great earnestness that he have mercy on her at last; and, taking her out of her frail body, number her among his citizens. Having seen too the Empress of the heavens, she asks her, by her immense piety, to wring from her son this longed-for favor for her. But she, alluding to Osanna; Do not, daughter, she said, depart from the divine good pleasure: for you have long understood for what cause he wishes you to live this mortal life for so many years. Osanna, perceiving that her prayers were in vain, raising herself from the ground, blessed by Christ and the Virgin Mary, returned to her dwelling. Singular tokens of intimacy Christ the greatest showed her in this rapture; and so singular that, reckoning herself unworthy of them, she did not dare to disclose them. From Wednesday until the Lord's resurrection, held by ineffable joy and the delight of heavenly things, burning for Christ with most abundant tears, she scarcely lent ear or mind to those speaking.

[79] On the solemn day of All Saints, the whole night, here at another time he was to console her lamenting her misery, her calamity, her crimes, which (as she thought) were most wicked and worthy of every punishment, she began to burn so greatly for God that with the greatest difficulty she could draw breath until the hour of Communion. But having received the sacred body of Christ, her mind, loosed from its bodily bonds, is carried to heaven by supernal aid; made a companion of all the Saints, she is received by Christ with the greatest applause. Fallen at his feet, contrary to custom dry, when she had recounted with a humble voice all the graces received from Christ, she bursts into these words, weeping and crying out: By what crime of mine, sweetest and supreme Prince, when you have heaped rare and most precious benefits upon me, do I gradually fall away from the spiritual life? Day by day indeed my fervor toward supernal things grows lukewarm: and I find in myself no good or excellent work: but would that there are not depraved and wicked ones! What does this stony and harsh heart mean, which can be softened by no work? But crying these things, she was pressed by intolerable grief of heart. Christ, beholding the Virgin tortured with a most fierce penalty, taking her by the hand, though she resisted and thought herself unworthy of all pardon, lifts her from the ground. Then, showing toward her the clearest tokens of charity, with kindly face he promises that he will provide for her sadness.

[80] But Osanna most constantly asks for another heart. And when he asks what she wishes to be done with her heart: I would wish, she said, such a one to her, asking for another heart, as burns for you alone, and shrinks from every enticement. I am not indeed of so insane a mind that I should wish to live, in this mortal body, a life free from cares and peaceful and tranquil, only afterward to undergo eternal torments: nay, it is far dearer to me to endure all adversities for your sake, that I may sometime enjoy your presence. I long for a heart most blazing for you, which loves you alone, thinks of you alone, speaks of you alone. Then Christ: As long, dearest daughter, as the soul is joined to clayey flesh, it must necessarily feel something earthly: yet I will by no means deny your prayers. After many discourses held back and forth, the grief that tortured the Virgin subsided a little: and her mind, now sufficiently refreshed, began to complain more moderately. But as Christ snatched himself from her eyes, Osanna, carried forward to certain higher summits glittering with immense light, beholds the supreme King of all, sitting on a most precious throne. Beside him sat the Virgin Mary; and he was surrounded by countless spirits and citizens of the heavenly court, glittering with great splendor. And she was so devoted to divine things that she thought she had left mortals, and been made immortal.

[81] After a long lingering there, returning to the place where she had earlier stood, she finds Christ, and addresses him in this manner: Why, and to her accusing herself gravely, most kindly Savior, do you forsake me? And leave me so wandering that I seem to seek uncertain seats? What is the reason that I am wholly deprived of all spiritual cheerfulness? (For Christ had for several days withdrawn his most bountiful hand) Do you confess this to be the cause of this matter, that, I say, I am colder than ice and harder than adamant; I used always to burn for you, and to keep you alone ever in mind and thought: now I involve the whole day in vain cares, and scarcely recollect that I am dedicated to you. I therefore beg you, and even pray you as a suppliant, by that most precious blood which you poured out as the price of our frail nature; to make me more certain whether any crime has been committed by me, by which I have roused your wrath; and brought it about that you have turned your bounty away from me. I will indeed strive, if I learn this, to satisfy your Majesty. I cannot persuade myself he offers his side to be kissed that I have not committed something most wicked, which has stirred up your indignation against me. Then Christ: Do not, he said, afflict yourself, daughter, there is no crime committed by you that has made me angry with you. Wherefore I love you no less than when I imparted so many and so great graces to you. But she: Why am I oppressed with such great idleness, and have such varied and surrounding worldly troubles? Because, he said, this is done deliberately by me, that you be not frightened away from the salvation of souls: for, if you abounded in heavenly delights, you would refuse to console your neighbors and attend to their salvation. At last his bloody body, to console her, and his open side, pouring forth blood like a wave, he offers to be kissed: which when she does willingly and gladly, she drinks the sweetest nectar, and that with the highest delight.

[82] That draught brought it about that, returned to her senses, she pined for Christ night and day: for she could not recall her mind from heavenly thoughts without being almost continually caught up in rapture. Besides these things, at every moment Christ was before her eyes: to her great comfort, from whose side a wave of blood seemed to flow down to her own wounded heart. On this day God gravely complained to her of ecclesiastical morals; that, I say, ecclesiastical men ruined his honor: and he bade her not cease from prayers, if she wished the Christian Republic to be saved. On the same day too, to her supplicating for the safety of Mantua, God answered that it deserved extreme calamity, on account of its enormous crimes: yet he was willing to use mercy and pity

toward it, since spiritual and religious minds continually prayed for it.

[83] When she contemplated the Passion of Christ and his distinguished deeds with frequent meditation, her spirit departing from her senses, On Good Friday she is seen at Jerusalem. she visited the holy places of Jerusalem: especially on Friday; on which day, I say, she accompanied Christ going to the cross, just as if she had been there present in body. To this matter testimony is added in that a certain religious and most upright man, of the Order of Minors, asserted that he had often seen her visiting the holy places at Jerusalem; though it is agreed that she never went there. This matter Francis, the most invincible Prince of Mantua, related, and confessed, as I understood from a certain Nun of the aforesaid Order.

[84] When the solemn day of the Lord's nativity was being kept, driven by an ardent desire of seeing the little child Christ, And on the day of the Lord's Nativity, she gave herself to prayer. But after she had revolved in her mind, with long contemplation, the Child being born, and placed in Mary's lap, with how great delight he affected his Mother; the Virgin Mary offers herself to her, holding her son within her arms: and addresses her, trembling from admiration and reverence: Are you well, Osanna? What is the reason, daughter, that you seem full of bitterness and longing? Then, holding out to her the longed-for son, to be received in her hands and placed in her lap, she says: Ask whatever you please of the merciful son: for you will not go away with empty hands, the Mother of God offering her son, but all things will succeed for you according to your wishes. For behold he is very little and an infant, who grants all things most easily. But she, recalling to her memory her crimes, and pondering in her mind her life (which she thought wretched), said that she was not one who deserved a favor of this kind from her: nay, if he wished to take vengeance on her, he would find an open and manifest cause, namely her ingratitude, which surpassed the crimes of all. Wherefore she draws back, and does not dare to receive Christ.

[85] The Virgin, beholding her struggling at once with fear and ardor: Why, she said, do you fear, daughter? Take the gentle and sweet son whom I hand to you, and receive him in your bosom. Then, she receives him in her arms if there is anything you desire, when he has come into your power, you will easily obtain it. At last the Virgin places her son with her own hands within the arms of the resisting and even trembling woman. Her soul nearly leaped from her body for immense ardor: for when she modestly handles Christ with her hands, and gazes with motionless eyes, so vast a flame of charity assails her that she nearly perished from immense and inextinguishable fervor. With how great joy, with how great sweetness Osanna's soul was moved, beholding the Virgin Mary offering her son with the highest charity; with how great ardor she pined for Christ, shining with most splendid light, placed in her lap, is most difficult to relate; since she herself could neither fully recount it, nor commit it to writing. After many most sweet conversations had been held on both sides, Christ, having blessed Osanna with his tender hand, dismissed her from his sight: and the Virgin did the same. After this, for many days and months an incredible love remained in Osanna's heart, and an ineffable sweetness, and so remained that she herself sometimes wondered that she could dwell among mortals: for she had that vision continually before her eyes. At the very last time of her life too, whenever this came to her mind, she was moved with the highest ardor.

[86] Something similar happened on the day on which we celebrate the Purification of the Virgin Mary. To her praying, I say, the Virgin Mary appeared, bearing her son, surrounded with the whitest light and with many heavenly citizens: and likewise on the feast of the Purification. who, when she holds out her son to her, casting herself to the ground from reverence for the Deity, could by no means be induced to raise herself. At last, when at the Virgin's prayers and commands she had risen, she refused to take the Christ offered to her. But after she had long resisted; at last, the Virgin urging, she received the child in her bosom. And it seemed to her that this child penetrated both her mind and her heart like a flame: wherefore she handled him with such delight that she had never experienced anything more divine. After a certain interval of time had passed, when the Virgin asked for her son back, she refused to return him; and prayed that she not take from her her most beloved spouse, in whose embraces she greatly delighted: but she had to restore him. After this there remained in her heart a most blazing and most sweet ardor toward the heavenly fatherland. To her fearing damnation Christ promises help from the Cross,

[87] On one Good Friday, she applied her mind and thought with all effort to considering the divine benefits heaped upon her: how great and rare they were, and what a mark of ingratitude she incurred, who had never done any good work without having committed countless wicked deeds. But while thinking she wept most abundantly, and charged herself with unheard-of crime amid bitter sobs. But when Christ seemed to her stretched out on the cross, she addresses him with these words: What excellent work shall I be able to perform, most pious Jesus, that is not far unequal to this fault of ingratitude of mine? I greatly fear lest I be adjudged to perpetual flames, to undergo a penalty equal to my crimes. Then Christ: What, he said, is the reason, daughter, that you are shaken with such great grief, and affected with such great sadness? Cast all your hope on me. If your merits do not suffice, I will wash away your sins with my most sacred blood. Moreover, on your last day I will be present, with my most beloved mother, to bring you help, and to lead you to the heavenly chambers. I will also make you more certain of your death ten or six days before you die.

[88] Rarely was Osanna present at sermons without her mind ascending to the supernal realms: for whatever she heard of divine things, she soon departed from her senses. Once therefore in the church of St. Dominic, the same is seen in the appearance of a child upon her garment. to hear divine discourses, she sat down: until, when there was talk of Christ and of his human dwelling, she is caught up in ecstasy. Then a girl, not yet past her seventh year, who sat at her side, beholds a child of distinguished form upon Osanna's garments, who played with her with childish caresses; and kissed her, embracing her as a son is wont to embrace his mother. The matter was to the girl a source of the highest admiration, and she contemplated it with great delight of spirit: who, when she had returned home, related to her household with great cheerfulness whatever she had seen.

[89] Blessed Columba, of the Order of Preachers, having departed from human affairs, and indeed in the city of Perugia, She sees St. Columba recently dead. at that very same hour came to Osanna; who then, perchance toward daybreak, wearied by long prayer, had given herself a little to rest. When Osanna had beheld her (for she was not sleeping), she at once perceived it was Columba: for, while her spirit held the heavenly seats, they had often greeted each other mutually, although they were separated by a great distance of places. She was, I say, clothed in a third Habit of the Preachers, and that indeed most white, and a veil, fashioned in front with diverse and most polished work, hung with distinguished grace to her cheeks; but her head too was marked with a most beautiful diadem. Having entered therefore the chamber of Osanna, who was not yet sleeping, very glad and exulting, she had with her a multitude of heavenly citizens: of whom two, resplendent in Pontifical mantle, enclosed her in the middle, one holding her right, the other her left side. But when she had approached nearer, embracing Osanna, as friends are wont after a long absence, she clasped her neck with sweet affection. Then she speaks thus: I hasten, most beloved sister, to the joys longed for with long desire: you too live secure: for the heavenly realms await you. And suddenly snatching herself from her eyes, surrounded with luminous splendor, she flew away to the heavens. The image of her departing remained so fixed in Osanna's mind that she thenceforth had it continually before her eyes.

[90] When a certain German priest, a very religious and modest man, had come to Mantua; passing through the city, he came unknowingly to Osanna's house: and looking within, he perceived a certain strange odor, A foreign priest passing by perceives the odor of her sanctity. which displayed sanctity. When he wonders at it, he pushes at the door, to learn what men dwelt there: for he could not persuade himself that there was not a holy man within. When someone had come out to him, and asked what he sought; I would wish, he said, that the opportunity be given me of meeting the holy man existing here: for I perceived a certain odor of sanctity coming forth from this house, by which I persuaded myself that a divine man dwells here. He, having understood the matter, to console the man, summons Osanna; saying that there is one who wishes to address her. Soon, brought in, he asks her prayers, and begs that she implore salvation for him from God. She promising that she would do what he had sought, the German departed, very glad and rejoicing; confessing that she was indeed the one whose sanctity he had smelled from the doorway.

NOTES ON BOOK II.

BOOK III.

On the favors divinely bestowed on Osanna.

Prologue

[91] Those who are rightly wise and rightly philosophize about divine things attribute this power to God, God beneficent to all, that not only does the immovable order of all things stand fast by his law, but also that by his will he makes whomever he wishes happy (without injury to any). He loves indeed every man (as the sacred Scriptures teach), and so loves him that he imparts with a bountiful hand those things which each one needs for attaining the highest happiness. But besides the common benefits with which he affects all the human race, he gives certain singular gifts to certain persons, whom, I say, he takes to himself with a more excellent goodwill, and destines for a more excellent glory. For by no effort of ours, no zeal, no industry, with the divine protection removed, can we be happy; to certain persons he is singularly generous, since, deprived of divine grace, we cannot accomplish even the least bit of perfect work; whence it comes that to those directed to a happier life a greater portion of heavenly grace must be given than to the rest. But although no one knows who is more pleasing to the immortal God, we can yet conjecture something from the difference of works. whom he loves more specially. For so do we judge that the Apostles surpass all (except the Virgin Mary), because they laid the first foundations of the Christian faith, and gave the most excellent tokens of charity. So do we set the martyrs before the Confessors, because they poured out their blood for Christ, and their life

into death. But to conclude this in a word, we think those worthy of greater happiness whom we conjecture to excel the rest in greater charity.

[92] That Osanna therefore was supremely loved by Christ the greatest is very easy to believe; since he endowed her with such gifts as he is rarely accustomed to bestow on mortals. That Osanna was among these They are indeed so distinguished and so lofty that we can not without reason assert that God the best and greatest fashioned her to be a certain remarkable image of his Majesty and his Divinity. For Christ dwelt always in Osanna's heart, always on her lips, always in her manners: so that it can scarcely be believed that she took her origin on earth, and was not rather created in the empyreal heaven, and sent down to mortals to represent the heavenly fatherland. What indeed is more divine than to bear, in corruptible flesh, a mind free from every stain of crimes; and to be of such a spirit as burns for and contemplates only divine things? What can be more like to Christ our liberator than the Virgin, afflicted with the same pains as he, thinking the same, working the same? But I am not of this opinion, that God cannot impart to women the same things he has conferred on men. It is indeed equally easy for God to affect a woman as a man (except where sex is repugnant to it) with every benefit: the singular gifts conferred prove it. since there is nothing more excellent than divine power. Nor do I think it unseemly (as many assert), nay I think it most seemly, that Christ the greatest sometimes marks women with greater graces than men, and chooses them for distinguished deeds. For God chose the weak things of the world, as Paul witnesses, to confound the strong. Besides, there are often women who surpass any men of their age in sanctity and charity. What therefore is the reason why we should not think it seemly Notwithstanding her weaker sex, that rare and singular benefits beyond the common lot be brought to them from heaven? God therefore is able, according to his will, to turn the mind of man and woman: he is able to bend them in every direction: he is able to crown them with whatever garland he wishes. This too is just and very seemly, that her whom he has endowed with a remarkable grace, he should affect before the rest with more excellent gifts.

[93] But no one ought to be moved that many things have been granted to men, such as the stigmata of Christ and other things of that kind, such as we do not read were granted even to the Mother of God, with which God the greatest did not adorn the Virgin Mary: which seems by no means consonant with reason, if the same things befit the female sex, since she herself is the worthiest of all women. For just as Mary surpassed women, so she surpassed individual men (I always except Christ) in grace and charity. Wherefore we must necessarily confess that she obtained all things that have been given to men from heaven, if they are to be denied to others, because they were not conferred on her who is worthier than all. But there is no one who would assert this. For we read that the sick were healed by the shadow of Peter, but not by the shadow of the Virgin Mary. Besides, do not true Histories relate that Mary Magdalene was lifted into the air by the Angels seven times each day? although she is excellent above all the Saints. Yet we find nowhere that anything similar happened to the Virgin Mary. Therefore, just because she excels the rest, those things are not to be suppressed in others, which the divine wisdom did not think worth the trouble to confer on her. She indeed excelled all in grace and charity; but it stands in the way of this in no respect that God gave by his will to many those external and (as they call them) freely given gifts which he was unwilling to impart to his mother. In this third book therefore are explained many heavenly gifts with which the immortal God marked Osanna: and by which Christ seemed both to have governed her with the highest providence as a mortal, and to have raised her, immortal and almost divine, to the happy realms.

CHAPTER I.

Taught letters divinely, and betrothed to Christ as a virgin, then with her heart renewed, she shares in the pains of the crown of thorns and the five wounds.

[94] Osanna greatly desired, and indeed with long desire, to know the art of reading and even of writing, even moderately: Desirous of learning letters, that she might pluck from the books of the Saints lessons for living a good and innocent life, and that her mind might be refreshed by reading with spiritual delight. But indeed, since she held in memory that her father had often said it was very dangerous and unseemly for women to apply themselves to letters, since they often turn this to their own ruin and the disgrace of the family; and that his mind was that his daughters should go another way; she by no means dared to pray this favor from him. But with most upright faith (as she had) and inviolable hope, she went to a certain image of the Virgin Mary, she has recourse to the Mother of God fixed at the head of her bed, to pray for this gift from the Virgin herself; applying not slothful effort to prayer for several days, and praying the Virgin to bring help to her and her wishes. Yet she by no means obtained her wish: but on one day, deliberating to try what would come of the matter, with a certain constancy of mind she went to the said image on bended knees; not about to rise from there until she had brought the Virgin over to her opinion. When therefore she had pressed this prayer more attentively, and had, for a long lingering, and first the sacred names, enjoyed heavenly joys, returned to her senses, she found in her hands a small sheet sent down from heaven, which contained only these words, Jesus Mary, inscribed in most beautiful characters. When Osanna had beheld these, she read them through with as much ease as those who know letters most learnedly: and at once the sheet lifted itself from her sight.

[95] Osanna, very glad at this matter, that she beheld her prayers granted the best effect, gave to the immortal God and the Virgin Mary such thanks as her mind could grasp. Concluding therefore in her mind that the Virgin Mary had offered herself to her as teacher; each day, carrying in her hand a certain little book containing spiritual odes, as if going to school, she bent her knees full of hope before the said image. But after she had offered prayers to the Virgin, then she is taught the rest little by little turning her eyes to the writing, she read through part of it so fluently as if she had submitted her hand to the rod for several years. In this manner she easily mastered all that writing: so that when a Latin book had come into her hands, she penetrated all the meanings, however involved and abstruse, with the highest ease, with no one teaching. Having seized a pen too, she traced by herself the marks of the letters moderately. Therefore with Mary giving help, she learned both to read the written figures of the letters, and to compose them with her hand, and learned Latin letters.

[96] After her vow of Virginity had been repeatedly uttered and confirmed, she most earnestly begs, with most upright faith and many prayers, from the Virgin Mary, in whom she greatly trusted, Having long ago promised Virginity, that Christ be given to her as bridegroom: saying that she was unwilling for a corruptible and mortal bridegroom; but for an immortal and eternal one, who could endow her with everlasting life. The Virgin, drawing her on with promises for several years, brought her into such desire of this matter that it was now necessary for her to die if she did not obtain her wish: for she was inexpressibly tortured by that very desire. At last, when she was twenty-five years old, while with the highest effort and the highest importunity she demands the so-often-begged gift; the Virgin Mary came to her, holding her little son within her arms, surrounded by a great retinue of Virgins: of whom two, in the 25th year of her age, the Mother of God offering him, namely Catherine the Martyr and Catherine of Siena, were known to Osanna. Then she begins thus: Often, and indeed with great earnestness, you have asked of me, daughter, that my most beloved son be given to you as bridegroom: that you may know for certain how much your authority has prevailed with me, and how great is the weight of your continual prayers, I have come here to test your mind. If the same desire has come upon you as yesterday and the day before, and many years ago now passed; I will be present at your wishes, and will bring it about that you go away glad and content.

[97] Osanna was little short of breathing out her soul for joy. Not only, she said, most pious Mother and Queen of the heavens, is my mind the same, and praying on her behalf and my opinion the same; but I am also wholly aflame, and the vital spirit cannot remain in this body, unless my wish be satisfied. I am indeed not unaware that I am unworthy of so great a gift; and that I dare too much, since I am a lowly creature and adorned with many crimes. But so great and so renowned is the clemency of you and your son that, forgetting my servile condition, I have dared to pray you for so great a gift. But at once the Virgin Mary, turning her eyes and speech to her son, said: One favor, dearest son, I ask to be done for me by you; which if I obtain (as I greatly hope) I will number among your other highest benefits. I would wish that you take to yourself as bride this young Virgin, most loving of you: for she has demanded this of me with such faith and such importunity, and indeed for a long time, that I could not but promise her my help. I beg you by my maternal breasts, make her partaker of her wish. Then Christ, alluding to his mother, showing himself moved by his mother's prayers, she is joined to Christ by a ring. readily yielded to her opinion. Therefore the Virgin Mary, taking Osanna's hand, holds it out to her son: but he, placing a ring on her ring finger, betrothed her to himself as bride with no small applause, and dismissed her blessed. Then the Mother said to her: Behold, Osanna, you have obtained a distinguished gift, and are joined to my sweet son in inviolable wedlock: see that you keep faith with him, that faith, I say, which is fitting for a divine Spouse. Until her last days she wore on her finger the ring given her by Christ, and it was manifest to her own eyes, though hidden from the rest. Yet a religious woman from the monastery of St. Vincent, certain of whose secrets of heart Osanna had perceived, declared that she had sometimes seen that ring.

[98] Joined to Christ in heavenly wedlock, longing that her heart be infected by no stain of earthly love; since she thought that her divine and most upright spouse wished that she cast all her love upon him; Asking of him a new heart, and just as he himself surpasses mortal things, so she most earnestly demands that her bride's soul turn away from every enticement, and asks of him with the highest faith another heart. He receives the most holy prayers of his bride with a ready and kindly ear: for, descending to her from heaven with the highest splendor, opening her side, he tore her heart from there with his own hand, to Osanna's no small delight. Then offering it to her to behold; See, he said, bride, it is the heart which you have hitherto borne. he showing his own, she sees it partly pale; and another being received And it seemed to her that the greater part of it was pale and infected; and this signified that she was still held by some earthly love. For some little time after her heart had been plucked out she remained lifeless: wholly ignorant where the Spouse (for he had hidden himself) had carried it. After a short lingering he returned, bearing another heart, which emitted burning rays in every direction; and placed it in the place of the former. Then he addresses his bride: I have done, dearest bride, what you had asked of me:

you too act so that you love me, honor me, worship me with all your strength.

[99] She gave such thanks as she could: then the renewed heart impelled her with such ardor to heavenly things, and affected her with such desire for Christ, She loves God most ardently. that for three years she never had free use of her senses. She managed all domestic affairs as if dreaming, lent her ears to no one's discourse, and loathed all mortal things. Whatever she did or said, Christ was always in her mind: for whom she pined with such love that she ever bent her mind and thought upon him. Often she was moved with such sweetness of heart, and such delight, that her soul seemed to melt. Besides, only with the highest industry and the highest difficulty could her spirit be held within the bars of the senses. Very often, having departed from her senses the whole day and night, she roamed the heavenly realms: she was also caught up in continuous rapture for two and three days. She was not, in her own opinion, the same, but another Osanna. There was nothing she longed for more than, with the mass of her body broken, to live the heavenly and immortal life with her Spouse: yet in all things she looked to the divine will as to a sure rule. After this she began to be pressed by the greatest adversities, which consumed her for seven years.

[100] Having often prayed her most beloved Spouse to grant her the marks of his Passion, that she might follow that emperor more ardently; Desiring to share in her Spouse's Passion, he once pledged that he would do this; yet he deferred the matter, that she might grow the warmer. When she had perceived this, and feared that she was being put off with words; she resolved in her mind, and that indeed most firmly, to assail the divine ears with importunity, until Christ, overcome by prayers, should yield to her will. At last, after the first promises, by which he had promised that he would do all her wishes, two years having passed, on that day on which we venerate the Apostle Matthias, she brings this supplication to her Spouse. With what affection, sweetest Jesus, I long to bear your torments, and relying on his aid, and with what ardor I pant after your marks, you who scrutinize the hearts of all know clearly; since there is nothing that escapes you: but you have also often promised to impart this gift to me. I see indeed that I dare beyond my merits, and seek of you those things which are far more excellent than my condition. But, if I trusted in human strength, and looked to my own works; I would not only not demand these things, but would deprecate vengeance. Now I look only to your kindness, to your clemency, to your piety: which grants to men far greater things she asks at least his crown than their merits demand. If I have asked more than is fitting; grant at least the crown of thorns, by that charity with which you did not refuse to take me to yourself as bride: and place it, as I have asked with long and ardent desire, upon my head: for there is nothing that could be done for me by you more pleasing.

[101] Then he, offering himself from heaven to Osanna, brings the crown, fashioned of dire and most sharp thorns; and obtains it and addresses her thus. With the highest earnestness, bride, you have desired to be crowned with a heavenly, but hard garland. How shall I deny your prayers? This crown I have brought to you, that you may complain no more: unless you change your mind, I will enroll you in the heavenly soldiery. Then she. Not only, she said, most merciful Spouse, have I not turned my mind from my former opinion, as if I dreaded so great a punishment: but I beg you again, and yet again, with suppliant palms, that you at last accede to my desires. At last, when she had willingly and gladly cast herself at his knees, Christ crowned her with that most harsh wreath: which struck so great a pain into her head with continual pain of the head. that she fell lifeless to the ground: yet, very cheerful in this dire torment, she displayed what token of a grateful spirit she could. Thereafter she languished with continual and vehement pain of the head: and she always bore the circlet wrapped about her head, quite open and exposed: for many of the household often perceived it, though she strove to conceal it. It sometimes swelled, and dark blood seemed to run down within.

[102] Osanna counted it a small thing to have attained pain of the head, if she remained without the other wounds of her Spouse. Wherefore, having obtained the crown, now confident in spirit, she applied all her zeal again to imploring each day all his scars, yet on this condition, that they should be hidden from all men. Therefore when she was twenty-eight years old, in the year one thousand four hundred seventy-seven from the birth of Christ, on the third of the Nones of June, and in the year 1477 at the bidding of her Confessor, she went to the house of the religious woman Margaret Seraphina, who had not yet flown to Christ. But when, sitting upon a low little bed, they were inquiring about the affection of Paul, and about these very words of his, I desire to be dissolved and to be with Christ; while speaking, Osanna's spirit departs to the heavenly hall, and there she urges Christ with the greatest prayers she can, to cast upon her the promised scars. When he pledges that he will carry out what she wishes, yet defers the matter; she herself sweetly soothing his ears with gentle words, asks repeatedly that he grant her at least the wound of the side, since she cannot obtain the rest: but she prays that he strike her left side, because there the heart is, placed not in her own but in her Spouse's power.

[103] He did not let his bride go away with empty hands. When she had pressed for three hours with importunate prayers, the wound of the side. Christ sent into her left side a most resplendent ray, and so strong and sharp that it cast immense pain into Osanna. Wherefore for a quarter of an hour, vehemently agitated, she made an unusual motion of the body. When the aforesaid woman had beheld this, yet did not understand what the matter was; after some days she reports what she had seen to the Confessor. To whom he said: If you knew, the matter that was done in your chamber, you would indeed venerate it as a shrine: yet he deliberately passed over the affair in silence. But Osanna, awakened, blushed vehemently; and said to her: With such great importunity you have brought me here. Behold what you saw, you beheld a sport and a thing of no importance. The house in which these things happened lies opposite the buildings through which the entrance to the monastery of St. Vincent lies open: but the chamber is the first which meets those entering on the left side.

[104] Osanna, very glad at the gift obtained, conceived much greater hope of attaining all her wish: for she thought that Christ, Then at Bigarello who had endowed her with the wound of the side, would grant the rest also. Wherefore, staying at Bigarello (for a Friar administered that town), when she had for a long time poured forth frequent and importunate prayers for obtaining the remaining stigmata; on one day, namely the fourth of the Ides of March, in the following year, after she had received the wound of the side, full of hope she gave herself to prayer: and with so obstinate a mind that she resolved that she would never go away empty. When therefore she had wearied her Spouse with long prayer and many tears for obtaining this matter; he, meeting her with immense light in the manner of the Crucified, addresses her with these words. Do you desire my wounds, Bride? Ardently, said Osanna, and beyond what can be told. Then he: ardently desiring the remaining wounds, Beware for yourself, daughter; beware, I say. You demand a most fierce torment, which will surpass all your strength: it is better for you to remain thus moderately afflicted, than, with the pain increased, to fall. Perhaps sometime you will repent of this matter. To whom Osanna: There is nothing, dearest Spouse, that will be unequal to my shoulders; if you are willing to be my support. In you, many years now passed, I have cast all my hope: do what you have promised. Then Christ: Since your mind is this, most beloved bride, that you follow me with my marks; and I see your breast aflame with ardor for me; I will bring it about that you obtain your wishes. But do not fear: You are to me a daughter, you to me a bride, you are my greatly beloved soul: I will be the greatest help to you in bearing these pains: then the greater the torment with which you are afflicted for my sake, the more excellent the heavenly seat in which I will place you.

[105] Then, hurling from his scars burning rays, like most sharp darts, into the Virgin's hands and feet; she receives them, but hidden according to her wish, he inflicted hidden wounds, as she had asked. By their inexplicable pain, fallen to the ground, she raised her cries even to heaven, though she scarcely breathed. After this she lay half-alive for some time. The pain of these stigmata tortured the Virgin with no intermission: yet on Wednesday and Friday it increased in greater measure. But in that week which we call Holy, it grew so strong that it ruined all her strength. Far greater torment than the rest did the wounds of the feet inflict: for there the flesh swelled so greatly that you would think the fixed nails protruded. But although she underwent atrocious, almost unbearable, and indeed continual pains; but very painful. yet her soul exulted the more, the greater the penalty with which her body was afflicted. Those places of the wounds, in Holy week, were sometimes suffused with a red color, as if there were some blood beneath the skin: which many of the household, she herself unaware, noticed. Besides, these stigmata were hidden from all, but to her they were manifest and open, as if covered with a subtle and transparent veil. And Osanna's heart was so kindled with the love of Christ that night and day she loved him, longed for him, thought of him, dreamed of him, sought him, delighted herself in him, and in short was wholly with him. Whenever those sweetest words of Christ, offering his stigmata, came to her memory; her soul could scarcely be held within her body for sweetness.

CHAPTER II.

On the pain of the heart and other similar graces granted by Christ to the Virgin.

[106] Osanna's ardent desire had not yet been satisfied; since she desired to bear within her heart not only the marks of her Spouse, but the Spouse himself: for just as she had imparted her soul and heart to him, so she wished him to be most intimate to her. Christ enters Osanna's heart, She therefore importunately asks Christ the best and greatest, after she had received the stigmata; that he enter her heart, now to be equaled to burning flames; that she might enjoy his continual company, and be held by the love of nothing, except himself: for she said she could not live her life without having him. Osanna's prayers were not in vain: for when, having received the Sacrament, she prays the same more earnestly; Christ penetrates her heart in the manner of the Crucified, having promised that he would never depart from there: which he kept with most upright faith. She proved indeed by experience that her heart was sometimes torn apart, just as if someone shut inside, stretching it, drew her arms in opposite directions: but sometimes it was so pressed that she seemed about to breathe out her soul: but this came to her as the highest delight.

[107] From then on she always pondered in her mind by what zeal she might follow her Spouse with equal pains. and he shares with her the pains of his heart But thinking that he had been pressed on the cross with a most fierce pain of heart, lest anything be lacking to her for following him, she prays as a suppliant that the same pain be imparted to her. The Spouse, hearing her prayers (for he could deny her nothing), when he had come to her departed from her senses, with a most sharp

nail pierced her heart: by the atrocity of which wound she was so weakened that she nearly fell lifeless. But when the pain seemed intolerable, and for that reason she wavered, doubtful whether it was from Christ; she addresses him thus: It is indeed clearly known to me, though intolerable, sweetest Spouse, that it can by no means be resisted by my strength, but that I shall succumb to this most fierce torment. If it is from you, I will bear it with a most even spirit; and will have as many thanks to give you as my weak soul can admit: yet this I ask of you, that you grant me equal strength.

[108] To whom Christ, coming from heaven; With such great importunity, my soul, you have begged this pain from me, that I could not but fulfill your desires. Let not its greatness frighten you away: and he promises strength; I will grant you as much strength as can suffice to bear it. From then on that pain, continually increased, tortured her so greatly that on one and the same day, from its extreme atrocity, she nearly met death. I myself often saw her, while speaking, pressed by such anxiety that her tongue failed at her palate. The immensity of this pain brought it about that her left side continually swelled, and could be reduced by no remedy: for the nail fixed in her heart protruded even to her back. For this reason she could wear no garment that pressed the place of the heart. But, lest the physicians perceive what the matter was, she allowed them to apply poultices to her heart. For the same cause too she endured that her kinswoman anoint the swollen side. But she could not conceal this matter from them: since they saw that all the remedies were in vain.

[109] Held by a certain most grave fever, by which many thought she would depart from human affairs, she feels the same heart cut for her, one night she raised her mind to the heavenly palace, and there remained rapt until daybreak: but returned to her senses she burst into such effusive laughter that she gave the bystanders no small suspicion of approaching death. When an end had been put to such cheerfulness, the greatest pain assails her, so that she often remained almost lifeless. She found no place that brought her rest: but continually tossing and rolling she lamented, so that she stirred all to pity. When I had asked her the cause of this matter; she said that a certain most sharp sword had cut her heart with the greatest sweetness, and that this had cast into her that immoderate laughter. But thereupon, when it had begun to be restored to its former wholeness, it had been so pressed and wounded that she never felt greater pain. Besides that intense pain, a most sharp fever too tortured her most vehemently after the laughter.

[110] Osanna wept before her Spouse, that she had committed countless wicked deeds, and performed no works by which she might merit pardon: hence she prayed him, by his piety, for indulgence of her fault. she receives a plenary Indulgence from Christ, But when she had prayed this with the highest effort, her Spouse appeared to her, saying that he had remitted to her every fault and every injury, and moreover had marked her with heavenly grace. This especially presents itself to memory. When on one Good Friday she gazes with motionless eyes on Christ fixed to the cross, she brings to him grave complaints of her crimes, and especially accuses her own ingratitude. Then he, answering with gentle words and serene face; Be of good cheer, he said, beloved bride: I restore you to the innocence long desired, and blot out all your fault against me, and forgive all your penalty: afterward he blessed her. And so great was the force of that blessing that for several days she thought of nothing except her Spouse. For the most part, when the Indulgence of all sins, granted by the Supreme Pontiffs to those visiting certain places, was such that access to that place was difficult and almost impossible for her, yet she greatly desired that Indulgence, she went to prayer, her refuge in all things: and there she especially lamented her calamity, that, I say, the faculty of going there, where she might obtain such a gift, was taken from her, who needed much pardon and indulgence. To her complaining in this manner, and tormenting herself with flowing tears, Christ offered himself; and consoled her, saying that he imparted to her every Indulgence with which the Pontiff had endowed those visiting such places.

[111] Once with the greatest and most ardent desire, that, I say, which she could quench by no effort, she longed to kiss the open side of Christ, and to be made drunk with his blood: and this was in the fourteenth year of her age. Wherefore when, attending to prayer, she is given the blood of the sacred side to drink, she had asked more ardently that this gift be given her; her Spouse came to her quickly: opening, I say, his side, from which a wave of blood flowed; and he bids her bring her lips to the longed-for side. As she lent ready ears to him commanding, she drew so sweet a sweetness with full throat that she nearly burst from too much nectar. From then on Christ's blood remained so fixed in her mind, and affected her with such ardor, that if, when she was present, talk of any blood arose, her heart, moved by an immense flame, would leap and leap back, as if it strove to depart from her body. But she drew from that side not only blood, but also a remarkable hatred of herself, and the utmost contempt of her own works: for, moved by the greatest grief at her crimes, she found no torment that satisfied her desire, and would have wished too to be called by the name of the greatest sinner.

[112] When, gravely sick and lying in bed, she had forgotten to seek out a Priest who would give her the body of Christ on the following day; the whole night she grieved this gravely, and lamented her own negligence: but toward daybreak, having departed from her senses, until sunset she roamed the heavenly realms. Led to a place conspicuous with remarkable brightness, where neither earth, nor water, nor air was perceived; she found an altar built with most ingenious work, of gold, silver, gems, and various colors, though sick, about to lack Communion transparent like radiance. Then she sees ministers come to perform the divine service. Peter the Apostle was clothed in the Pontifical mantle: Laurence acted as Deacon; but Clement the Martyr as Subdeacon. When they had begun the Mass; the most sweet voices of the Angels filled the heaven with a certain sweet harmony, and displayed the highest happiness, since all things resounded with jubilation. she sees St. Peter sacrificing before her, While the Angels attend to these sweet harmonies, Christ stands at the side of his Bride, to her no small delight. When the Sacrifice was completed, Christ asks Osanna whether she desires his sacred Body to be given to her. She asks pardon for the negligence committed, and answers that no thing could be done more pleasing to her. Then Christ commands the Pontiff to satisfy his Bride's wish. He obeys the command, and gives his sacred Body to the Virgin. and she communicates from his hands: But when, having received the Eucharist, she sees that she must depart from there; she asks her Spouse what is the name of the Subdeacon (for she did not know who he was). He answers that it is Clement the Martyr. At last, blessed by her Spouse, she returned to her own home, and lived a most joyful life for three months.

[113] Besides, on the solemnity of St. Thomas the Apostle, a certain Priest came to her in her sickness, to give her the Eucharist. But when he had forgotten to consecrate the Host for her; after Osanna learned this, at another time on a similar occasion grieving that she would be deprived of her longed-for Spouse, greatly consternated in mind, she lets fall little tears from her eyes. But the Priest asks whether she remains sad over this matter: But she; I am not, she said, Father, worthy of so great a Sacrament. But when all had departed from her chamber, Christ offered himself to console her; and bade her be of a calm and tranquil mind, since she would not be deprived of his sacred Body. Then she, raising her eyes for joy, beholds a certain unknown Priest coming forth to meet her, and two white Angels bearing lighted candles. she enjoys a like benefit. To whom when she had risen very reverently; beholding him who had come to give her the Sacrament, she bends her knees: and receives the sacred Eucharist: then the heavenly Priest suddenly snatched himself from her eyes. Once too, about to communicate in the church of St. Dominic, when she had departed from her senses before the opportune time of Communion; she received the sacred and longed-for Host from an Angel: and she remained for several days greatly intent on divine things.

CHAPTER III.

Other favors divinely granted to the Virgin.

[114] The enemy of human nature (as is his ancient custom, to weaken and utterly overthrow all virtue, as far as his strength allows) so greatly envied Osanna; The demon often troublesome to the Virgin because such was the glory of the deeds done by her, that she was a wonder to all. Wherefore for three years especially, particularly when she rose about midnight to contemplate divine things, he afflicted her with troubles. And he was a little more hostile to her whenever she stirred anyone by her exhortations (which was usual for her) to Religion. under various forms, He pulled her importunately by her garments, displaying the appearance of an Ethiopian, who emitted flames in every direction. He sometimes bit her flesh, and seemed to wish to tear her with his teeth. Often too, with a remarkable greatness of body, touching the ground with his feet but the vaulted ceiling with his head, he appeared with an intolerable aspect; and strove to frighten her away with great cries. He sometimes beat her with such blows that he nearly drove her to death. Yet by no art could he ever move her from her purpose, since, leaning on divine protection, she esteemed him as nothing. Hence, seeing his assaults little esteemed, and that they had no strength against the Virgin; full of wrath and threats, he returned to the infernal places.

[115] Once however it turned out far otherwise than he had persuaded himself: for, having assumed the appearance of an Ethiopian, sixteen years old, of indeed unconquered strength (who, with curly and disordered hair, when he had even put on the form of an Ethiopian, which was what he was, was figuring a demon), in his great onset he bursts into her cell, and tries to bring into her mind that the things which were done in her mind, while she was departed from her senses, were not foreshown to her from heaven, nor to be referred to the Maker of all. Do not indeed, he said, think it right and consonant, that God should impart these distinguished gifts to little women: to whom the weak genius of women is open quite enough and more. He warns besides that she ought to provide for herself; intending to render the divine favors suspect to her, and beware lest she pay infernal punishments, lifted up by these illusions: for these were such things as could lead the wisest man away from reason: that he was induced to say these things by no other reason than great pity for her: yet let her provide for herself. But most upright Osanna, trusting in the divine patronage; Do you think, she said, that I am so demented and insane that I do not understand your tricks and your inventions? You who feign piety, most impious of all? Are you ignorant that it was said by my Spouse that you are both a liar and the father of lies? I know most certainly that I have been endowed with these benefits which you assail by God the greatest: not that he himself thinks them equal to my merits, she is put to flight by her humble reply. but that he may crush your pride and your haughtiness. So go to the evil cross. The demon could not bear these answers: but, struck with wrath, leaping upon her with his fists, he strove to beat her with all his strength. But she, laying her hands on him, cast him struggling to the ground; and trampled him with her feet. Wherefore, greatly confounded, at her bidding he rushed out of the house: and thereafter he by no means dared to attack her openly.

[116] When she was eighteen years old, on one day she was entangled in household care; a certain old man, of venerable aspect and with flaming eyes, In the 18th year of her age, Christ coming to her in the form of an old man pushes at the doors of the house, to address the Lady. To whom when the little maidservant replies, he says that he needs to meet her Lady at once; she at once reports the old man's wish to Osanna. But, since she was unwilling to be interrupted in her exercises for a slight cause, she sends back the little maid, to draw out the old man's discourse to herself. He declares that he will tell her certain necessary and most important secrets, which are to be entrusted to no one's faith. When Osanna understands this, breaking off her work, with quickened step she runs to the old man. inflames her vehemently by his conversation: When she gazes on him, of a certain divine aspect, she asks with great reverence and modesty what he wishes of her. He, having spoken a few words, which afterward fell from Osanna's memory, snatched himself from her sight. Those words struck into her such ardor for heavenly things that she could apply her mind to no household matter. The whole following night, now this one, now that one, she exhorted to the love of Christ, and seemed to be raving. She burned for Christ's blood, and all her thought was intent on him. There remained too in her heart the highest love for Christ, and such charity toward the poor that when she saw any of them, she venerated him as Christ. But to her praying Christ signified that he had been the one who, acting as an old man, had addressed her from the doorway.

[117] After a long time, when she was going to the citadel of the Prince, summoned by his wife; she had as one meeting her a certain most beautiful old man; who, smiling at her as she passed, and she herself afterward meets him a second time, and bowing with great reverence, spoke no word. Then she in turn, with serene face, nodded her head, for, inspired from heaven, she knew that it was Christ himself. And his aspect was so divine that the maidservant too, beholding it, came into the greatest suspicion that it was Christ. In like manner he met her a third time as she walked along the road, and, having greeted her, disappeared. Whenever Christ offered himself to meet her in this manner, it was an evident sign of the loss of someone dear: for as soon as she saw him, illumined by heavenly light, she understood that a kinsman would die: and a third time. which the event proved. For a certain kinswoman first, then her two brothers, departed this life. And these things happened on these days, namely on one Good Friday, then on the solemnities of John the Baptist and John the Evangelist.

[118] On that day which is dedicated to Stephen the Protomartyr, burning with charity she shut herself in her chamber. Then, standing before a certain wooden image of the Crucified, she wondered at the divine clemency, Kneeling before the Crucified, which had affected her on the previous day with the greatest sweetness and the highest delight. Then, bending her knees, and gazing with motionless eyes on that very image, she addresses Christ: I give you immense thanks, most merciful Spouse, though they are far unequal to your benefits, that you have used such great kindness with me. Behold, I am involved in continual sins, and hurl viperous arrows at you each day: yet you with a bountiful hand heap most abundant riches upon me. What, I say, do you behold of good work in me, that you show yourself most bountiful to me? and having prayed pardon for her offenses Your piety is indeed ineffable: since you use bounty toward her who harasses you with injuries. Then the image of Christ; In you, said he, Osanna, I have found a thing most pleasing to me: but do not seek it out; let it suffice you to understand that you are most dear to me. When these things had been said, the Virgin's arms were stretched out in the manner of the cross by someone (she did not know by whom): and suddenly her spirit flew up to the heavenly choirs. Then, after a long interval of time, returned to her bodily senses, she could not even bend her arms, for they had grown stiff just like an iron mass: hence she remained motionless for some time, before she drew her members into her own control.

[119] Something greater happened the following day. For, when, holding the aforesaid wooden Crucifix in her hand, she is clasped in his embrace. she kissed it with immense affection and incredible ardor; she burst into most abundant tears; and weeping much she prayed her Spouse. To whom the image: Do not fear, said he, most beloved Bride: for I will fulfill all that you ask according to your wish. Then, leaping down from the cross, he embraces her, and clasps her neck with such affection that Osanna was little short of bursting from sweetness and immoderate ardor. This Crucifix Isabella d'Este, the most illustrious Princess of Mantua, placed in the distinguished oratory of the citadel.

[120] Osanna was (as we said before above) greatly intent on divine things, and especially pursued the sacred body of Christ with the highest (as is fitting) veneration: Having beheld Christ in the sacrament whence it came about that, when she was present at Mass, and the Priest raised Christ's body to be adored by the people; she fixed her eyes, mind, soul, and thought upon him. It happened sometimes that, as she gazed more attentively on the Host, Christ offered himself to her to behold in it, like an infant surrounded with remarkable light: often too he appeared of tall stature and fixed to the cross. Besides these things, while the Priest performed the divine service, he seemed to her, with his Mother accompanying him, surrounded by a great retinue of Angels, who, standing about the altar, sang together with most sweet voices. But this is distinguished and worthy of admiration. As the Priest raised the sacred Host, Osanna prayed to Christ, hiding beneath those forms, for a girl who, in the physicians' judgment, was passing her last day. she obtains life for a dying girl. Then from the Host this perceptible voice came to her ears: This girl, for whom you ask, will not die. But after she received the longed-for Eucharist, a like voice was brought to her. Wherefore, having departed from the church, she at once went to visit the girl. But as she entered the house, the household met her, announcing with tears that she was drawing her last breath. But she, pitying the weeping ones; Do not fear, said she: I hope this girl will remain with us several days. It turned out as she had said: for, her lot being changed, beyond the hope of all she shortly recovered.

[121] One night, lying in the same bed with her niece, who attended to her care, Osanna, cheerful and smiling, said to her, Oh, if you could behold what I do. But she: What is it, aunt, she said, that is before your eyes? I see, she said, a man walking about in this our chamber, which comes to me as great and immense joy. When she asked whether she would be ashamed before the man, since the dark night made all things invisible, and they lay in bed with all witnesses removed: Would you, said she, be ashamed before your father? I would be ashamed, she said, if it were not especially known to me that he is the father to this the other; But do you recognize the man who has entered this chamber? I know him, she said, and know for certain who he is. Then she: What if it were a demon, who, having deceived you, had entered here? I have such knowledge of this man, she said, and have for so long made trial of him, that as soon as he set foot in my chamber he is manifest to me. The niece, led by the earlier conversation, thought it was Christ.

[122] When at Carbonarola, according to the custom of the citizens who in the time of heat dwell in the countryside, carrying water she is helped by an Angel, she was staying with her brothers; delighted with works of humility, she wished to perform all the exercises of the utmost servitude, against the will of all. Hence she often went to the bank of the Po, to carry water back on her shoulders. But since she was very weak and of little strength, because the utmost abstinence afflicted her body, and she was often caught up in long rapture; she could by no means place the water vessels on her shoulders, on account of their too great weight, unequal to her strength: yet she attempted and strove to come off superior. But, wearied for some time, when she implored divine help; a heavenly spirit came to bring her aid: from which help received, she placed on herself the vessel to be carried with the highest ease. Often too, when she had filled the water jars, soon a spirit was at hand to bring her help. This matter the household and intimates too perceived, when they saw her carry very heavy vessels upon her shoulders, which a woman of the most unconquered strength could not have lifted from the ground. They sometimes wished to bring her aid: but she refused the help of all.

[123] At that age at which others do not yet grasp spiritual movements, she had so bent her mind to divine things that whatever she did, She has Christ as companion to the church, she is lifted from the ground, she always addressed Christ, in mind, I say, and thought: but she also dealt so familiarly with Christ that he was at hand for all her wishes. Therefore, while she was staying in the countryside with her mother at that season, when on a certain day the women of the household wished to go to a certain church, distant one thousand five hundred paces from her house; they take the girl Osanna as a companion. But while going, Christ, brought to her side, accompanied her. Holding sweet and secret discourses with him (for she was a little separated from the others) she did not touch the ground with her feet, but, a little raised, walked through the air.

[124] She had undertaken to govern certain sick persons: in caring for whom, applying all diligence, in a moment she is carried to where there was need. she omitted nothing that she thought would be useful to them. But when on one day she was away from their chamber, and it came to her memory that something had to be done concerning the sick; she grieved greatly, and complained that she could not be present at the opportune time. Then at once by a heavenly spirit, no one looking on, she is carried to them as quickly as possible; and brought them the help she desired. Something similar happened on another day: for when she wished to carry a vessel of water to the kitchen, and it was unequal to her strength, she strove by all the means she could to overcome her strength. But when she had often done this in vain, and was very doubtful what more she might do to fulfill her desire; a heavenly spirit carried her with the water jar to the place she desired.

NOTES ON BOOK III.

BOOK IV.

Touching briefly on the benefits obtained at Osanna's intercession for men.

[125] Just as to natural and corruptible things their author applied certain determined causes for all of them, God, for working miracles

and bade man come forth from man, lion from lion, olive from olive, and the rest of that kind from things like themselves or near to their nature; so he proposed to do many things by this law, that they should be asked of him by prayers. For there is no one who denies, unless he is ignorant of true philosophy, that God can grant all things by himself, and admit no other productive cause in effecting things. Yet he takes created things to himself as ministers for doing these corruptible things: that they may liken the divine nature not only by their existence, but also by their work and industry. Thus to impart individual benefits, with no intermediary and intercessor employed, deigning to be moved by the prayers of the Saints lies in his own will: yet he decreed that he would grant certain things to their outcome when moved by prayers; that it might be known to mortals that those have obtained much authority who have cherished his laws and devoted themselves to him with a sincere mind. For the assiduous prayer of a just man, the sacred Scriptures say, avails much. James 5:16 How many and how great things did Moses obtain by his prayers? Did he not for the most part drive the divine wrath from the shoulders of the Jews? Did he not bring water from the hardest rock? Did he not provide the sea dry and fordable for the Jews crossing? What of Joshua? He could, I say, by his prayers stop the headlong course of the sun, until he carried off victory over the enemy.

[126] The founders of the Christian Republic too obtained countless things, which it would be most idle to enumerate. Finally, how much the prayers of the Virgin Osanna availed with God the best and greatest, all Mantua knows: for there was no one who did not employ her as intercessor in his affairs, and did not obtain his wish by her intercession. But also from these things, she obtained many things for men by her intercession. which we have written in this fourth book, it will be able to appear more clearly: for since she was most pleasing to God, as we explained in the preceding book, she had obtained such grace and such authority that nearly all things were very easy for her to obtain. To this matter remarkable and distinguished testimony is added in that she was for the most part admonished and bidden from heaven to supplicate for Italy and for the whole world. God had conferred such efficacy on her prayers that he showed he would by no means do certain things except by Osanna's intercession. But these things will be explained more fully below: wherefore, besides her other remarkable and distinguished works, the force of her prayers, which availed greatly with the supreme Emperor, most openly manifests her sanctity.

CHAPTER I.

For averting the calamities of Italy and of her native city, she prays effectively at Christ's prompting.

[127] Accustomed to use most fervent prayers There was nothing that more refreshed Osanna's soul than prayer. Whatever leisure she could seize, she gave it all to prayer; except a little time, which she spent in reading the sacred books to pluck spiritual lessons. And it was her custom, whenever she spent effort on prayers, first to pray God for herself, that, loosed from her frail body, he take her to his happiness; then for the whole world, and for Italy, and much more carefully for Mantua; then for those who had implored her help, and this for one matter sometimes for three months, she most diligently performed the office of intercessor. And she conducted herself with such importunity that she sometimes wrung from God as if by force the things demanded. Often, as soon as she had offered her prayers, she obtained whatever was in her mind: but sometimes she labored for several days before she obtained her wishes. Then she left nothing untouched for obtaining the divine pity; she continued her prayers; she afflicted herself with torments, and implored the help of others, until she obtained her wish. She sometimes prayed for three continuous months for obtaining some matter, and God seemed unwilling to hear them in any way: but at last he willingly yielded to her opinion. Once a woman came to her, with penances added too. who was very familiar with her; and found her sitting alone by the fire, girt with most harsh chains, which tortured her so greatly that she could scarcely lift herself and rise from her seat. When she had asked her the cause of this matter; she said she did this because she had not been able to obtain a certain thing from God by prayer: that she wished to try every extreme, to obtain the divine clemency: she therefore applied all her help, all her zeal, all her industry to prayers. She was pressed by such anxiety, when, hindered by anyone, she could not more quickly bring help to those asking her prayers, that all the words of those speaking were as arrows to her. Wherefore very often, having addressed one person by mouth, she interceded for another in mind and thought.

[128] With such ardor and such effort she applied her mind to prayer that she gathered her mind, thought, sometimes she is lifted into the air; memory, and all her powers to that work. For she desired, out of her highest and most blazing charity, that all be satisfied no otherwise than herself. She was of such piety toward strangers that she cast all things behind her shoulders to obey them. It happened therefore once that with a most blazing soul she asked for the safety of Mantua, and the welfare of certain private citizens: and she did this with such charity that her spirit lifted her body with itself into the air: for it stood raised from the ground about two cubits for some little time. When she had perceived this, greatly wondering, she looked about whether anyone had seen her: for she would not have wished this to be beheld by anyone. When she saw that no one was standing by, she gave to the supreme Creator such thanks as she could.

[129] On that day on which the Christian religion recalls that the Magi came from the East to Jerusalem to adore Christ, the Virgin's mind, rapt by divine aid to the heavenly palace, had Christ, surrounded with most pure light, as one meeting her. When she had beheld him, in rapture she is admonished by Christ to pray for Italy, falling prostrate at his most holy feet, weeping she deprecated the divine wrath from herself; accusing herself, that she had been very senseless and idle; that she acted as a sinner for the welfare of Italy, and declaring that this had happened because of her scanty faith and far smaller charity. For the Gauls had then devastated Italy with great onset: but she referred all its calamity to her own crimes. But, raised from the ground at Christ's command, and first she intercedes for Mantua: she began to pray with great importunity for the safety of Mantua (for it seemed to be in the greatest danger). Then Christ; Not only, said he, dearest daughter, must you bear the people of Mantua, but all Italy, on your shoulders: for the Pontifical and Imperial Princes harass me with the utmost injuries. The memory has fallen from them that I am the supreme King, and can by my will drive each one from his kingdom, lead him captive, endangered by the incursion of the Gauls and afflict him too with the utmost punishment. The Ecclesiastical Pontiffs persecute one another with intestine hatreds, and turn their rivalries and conflicts to the ruin of the Christian Republic: this too I count most grave, that all their life is hidden in obscene and unchaste pleasures. But the secular Princes have weakened the whole coast of Italy with mutual dissensions and deadly discords, so that it has now nearly fallen: and so Italy has turned the sword of foreign nations against its own throat.

[130] When Osanna had heard this, very sad and lifeless; To me, she said, most merciful God, someone reported that peace was being treated among the Christian Kings (for so it was commonly said), from which matter we think an end will at last be brought to our adversities. and because the hope of peace was dissipated. In what way then does Italy prepare death for itself? Unless you yourself turn the minds of the Kings elsewhere, we seem now about to lead a safe and tranquil life. But he, That rumor of peace is not vain, said he: but the matter will come to nothing: for know that the greatest danger threatens Italy. Osanna added: By what work of ours then shall we be able to escape this disaster? I beg you as a suppliant, by your clemency, and by your piety, that you deal more gently with us. The prayers, said he, of frugal men will be able to bring some help to this evil. You especially perform frequent supplications, because your authority avails greatly with me. From then on she interceded more earnestly for Italy.

[131] Besides, at the time when in our age the Gauls first broke into Italy, under the leadership of Charles; on the fifth of the Ides of November, when Osanna was addressing a certain religious man of the Order of Preachers; it happened that fire crept into a monastery not far distant from Osanna's house. As soon as she learned this matter, terrified by the cries and tumult of the neighbors; She extinguishes a fire arisen near her house she went there with the rest of the household to give aid, with the greatest speed she could. But when the flame had been raised to the topmost peaks, perceiving that no bodily help could be brought by her to the fire, she departed with no one noticing: and continually fleeing to prayer, she asks her Spouse with these prayers: Ah, most merciful Spouse! do you see your maidservants about to be consumed by fire? I beg you, by that charity with which you have always pursued human nature, that you bring them help. There is indeed nothing except prayers that can be brought by me to so great a danger: do not at least deny these, I pray. Ah God, quench this fire. and by it she is admonished again To these words she was of whole sense: but when she repeats the same with greater ardor, she is wholly carried into Christ: for he offers himself to her with the greatest (to use her words) inestimable, ineffable, incomprehensible brightness, and addresses her. My soul, dear and beloved daughter, this fire is very small and of little importance, and I will quench it at once. Wherefore do not afflict yourself for its sake: but I bid you grieve for another fire, and pray you to lacerate and torture yourself to extinguish it.

[132] Greatly moved by these words, Osanna, weeping, asks her Spouse with suppliant palms to explain to her what this fire will be. What, she said, is that fire, dearest God, of which you speak? Ah my God, dear Spouse of faithful souls, to labor for extinguishing the more harmful fire. what does this fire mean, with which the whole world is aflame? Then the Savior Christ Jesus; My daughter, said he, that fire which I pray you to blot out, and that you pray my Majesty to shake it from the shoulders of mortals, know to be the fire of atrocious hatred, which creeps among secular and religious men: but that which harasses me vehemently and in greater measure is the fire of foul wantonness, with which both secular and sacred Princes are mad: for all are driven by unbridled lust, and with such license that all continence has been cast behind their shoulders: by which crimes especially it is necessary that all Italy feel vast tumults and a most wretched disaster. It will therefore be your part, my daughter, my soul, to perform ardent and frequent supplications for the whole world, and especially for Italy, that the thunderbolt of the divine Deity by no means rage upon it. These things he complained of most gravely before Osanna, and often bade her intercede for the rational creature, redeemed by his precious blood. He also foretold that many adverse things would shortly come: which the event of the matter proved. For all Italy was in danger, and there was no one of the Princes who came off immune from disaster.

[133] Osanna, terrified and utterly consternated in mind, when she had returned to her senses, applied all her strength to ward off the threatening fury of God the greatest from the neck of Italy.

And she said that no one's heart was so hard, which, returned to her senses, she does at once so iron, so stony, so like adamant, that it would not be softened on hearing these complaints from the divine mouth. But she herself remained greatly afflicted, both deprived of the divine presence, and revolving in thought the complaints of God, and finally esteeming highly the injuries which she had understood were being hurled against the divine Majesty. Wherefore she lived anxious between joy and sadness, and between hope and fear; and was of a heart at once glad and sad. She was toward her country of singular love and remarkable piety, since she thought she owed much to it, which had begotten, fed, and nourished her: wherefore among her first prayers she placed Mantua. She would indeed never have prayed without commending her country most carefully to God. especially solicitous for her city Whenever she perceived that some evil threatened it, or learned it from the report of others, she not only insisted on prayers (which was most usual for her), but also tortured herself with dire torments, until she had freed her country from danger, or at least had rendered the blow milder. She embraced her Princes too with the highest goodwill and charity, and prayed continually for their safety and happy state, and often beat herself to blood. They would indeed have fallen into many dangers, had not Osanna been a help to them.

[134] For she often saw God angry, and indeed vehemently angry, and threatening them with the utmost evils: but she herself insisted with such importunity to whom she often saw the scourges threatened that she stirred him, almost unwilling, to piety and clemency. It was sometimes signified to her that countless sins, and those indeed most wicked, were committed at Mantua with the utmost license; and that men conducted themselves in such a way as if they esteemed God as nothing. By this matter she was affected with such grief that she never felt anything more bitter: for she knew with what great difficulty she had for the most part tempered the divine wrath: wherefore she greatly feared lest her prayers at last come to nothing. Yet, pitying her country, she fled to prayer, to try whether she could implore mercy for it. She therefore asks God the greatest to bear patiently frail nature; and to use piety toward Mantua, although it had committed the gravest crimes: for it would come to pass, she said, that it would sometime repent, and, led by penitence, turn its eyes toward God. But if the penalty must be paid, let him rage against her alone, and she offers herself to pay them. and exact from her the vengeance for all those crimes; especially since these evils happen for her sake: for she was prepared to submit her neck to martyrdom, and bear the horrible torment of the damned, provided it were harmless to her country. And she prayed this with such affection and such ardor that the vital spirit shut in her heart nearly perished: hence, when the physicians had come to her, sick for this cause, and had found her spirits very feeble and diminished, their judgment was not free from suspicion of death. For several days she was very sad; and she often seemed, with her heart melting from anguish, about to breathe out her soul.

[135] At last the longed-for day of the Purification of Mary came: then, bending her mind to prayer, she asks that the Republic of Mantua be kept safe. To her praying the Virgin Mary appeared, surrounded by a great retinue of Virgins, She sees the Mother of God with SS. Magdalene, Catherine, Columba and glittering with great splendor: among the rest she had as companions Mary Magdalene, Catherine of Siena, and Blessed Columba. When she had brought to her ardent prayers for Mantua, she, gazing on Osanna with placid and kindly affection, said: Do not fear, daughter, nor afflict yourself: I will bring it about that you obtain your wishes. Meanwhile Christ came, surrounded by a multitude of angels and heavenly citizens, and placed her in the middle between himself and his mother. Then she, pouring forth the same prayers, prays for the safety of Mantua. Then, I had resolved, said Christ, to afflict Mantua with a cruel blow: for it wearies me with such reproaches and such crimes that it drives me to the utmost vengeance. Yet for your sake, because I see you too afflicted and lifeless, I will repress this fury: but let it beware lest, harassed at last, I compensate the delay of punishment with its gravity. aiding her prayers, Osanna gave him thanks, and, a little refreshed, remained more quiet. Besides, on that day which is dedicated to Peter and Paul, when she had given herself to prayer with tears and sobs; and was insisting with ardent charity for the safety of Mantua, which seemed to threaten ruin; Christ addresses her; saying that there was no faith among mortals, no fear of him, no piety: and what is graver, that that wicked crime, on account of which he had consumed the cities of Sodom with fire, had increased immensely.

[136] When Osanna had heard this, falling prostrate at his feet, she asks that he not go to destroy Mantua for its own and others' crimes: and she adds: Why, best God, nor in vain. have you placed me in this city, so that it thinks me its firmest bulwark? Spare it for my sake: spare, I say, the frail people. If there is anything worth wringing from it, demand it of me: since I am the cause of all evils by my ingratitude. He received Osanna's pious prayers, and bade her pray continually for her country, if she desired it safe and unharmed. At that season when she bore the administration of the house and the whole household family, she often drew out a longer delay, rapt, in the church of St. Dominic. Sometimes the gift of being invisible returns. Wherefore, since she feared lest her brothers should bear that delay with a sick mind, and object that she bore the care of the house a little too negligently: she prayed God that no one should see her entering the house. For she did not wish to be a cause of anger or sadness to her brothers. God the greatest often heard her prayers: for no one saw her passing before his eyes: but having gone to her own chamber, having put off her superfluous garments, she girded herself for the household services: and aided by heavenly help, she accomplished what had to be prepared with the best and quickest outcome: but her brothers, thinking she had done something in her chamber, passed it over in silence.

[137] About the same time, interceding for Mantua, she learned from heaven that it was to be afflicted by the plague of pestilence. Pitying its atrocious calamity, when she presses her prayers, The plague divinely threatened against the city Christ offers himself to her: to whom, turning her speech, she addresses him thus: I would by no means deny, most pious Spouse, that this our most wretched city, by the enormity of its crimes, deserves the gravest vengeance: for I have often feared it would fall by its wicked deeds. Yet, as is the frequent custom of your Majesty, to use piety rather than punishment toward the guilty; being utterly unable to avert it I beg you as a suppliant, that you deal with it more gently than its crimes demand. There are indeed nearly countless who hurl cruel curses against you, taking no account of your Divinity, and shrink from no kind of impiety: yet there are very many devoted to religious works, who venerate and cherish your most holy laws. Bring it about, most merciful God, that good men and most chaste matrons do not fall by the audacity of the wicked. If most abandoned men allure you to vengeance; let religious and most upright works draw you also to piety. Then God: Do not weary, said he, Daughter: I have endured these injuries enough: now my mind is that they pay equal penalties for their crimes. Ah, said Osanna, sweetest God, will you now deny the prayers of your Daughter, which you have sometimes professed are of such authority with you? she obtains its mitigation. If you desire to fulfill your mind, I would by no means shrink from your will: yet one thing I would ask of you, that is, I say, that this calamity be at least milder. At last, when by no prayers she could bring God over to her opinion; falling prostrate at his feet, she persevered so in tears and sobs that she obtained her wish. For God, lifting her from the ground; That you may know for certain, said he, that your prayers avail greatly with me; I will do what you pray: I will indeed strike the people of Mantua with this pestilence, but far less than I had foretold. The promise was fulfilled: the plague did creep into the city, but not savage.

CHAPTER II.

A son obtained for the Prince, and other things useful to the souls or bodies of others.

[138] With long and ardent desire Isabella, the most illustrious Princess of Mantua, had desired a son: but when by no art and no counsel she could attain this, Isabella, wife of Marquis Francis, long barren she turned to Osanna, to obtain divine help through her; and urged her with the highest prayers, that she assail the divine ears, and strive with all zeal, that she might obtain her wish. Osanna, having promised her all her help and all her industry, bids her be of good cheer and good hope. For she hoped, she said, that God would by no means fail her. Therefore at once, to satisfy her most upright Isabella, whom she pursued with singular and immense charity, she gave herself to prayer; and with the highest tears prays God to endow her with male offspring, that one, I say, who would most uprightly govern the Republic of Mantua. she asks Osanna's prayers When she had repeatedly pressed these prayers, and poured them forth with invincible importunity; she at last received a heavenly message, that Isabella would conceive a son according to her wish.

[139] But when a very long delay afflicted Isabella, and for that reason she wearied Osanna nearly every day, so to speak; on that day which is dedicated to the Assumption of the Virgin Mary, when Osanna had received the sacred body of Christ, with ineffable hope she fled to prayer; not about to depart from there until sure answers were brought to her from heaven. This hope was by no means vain: for, with her mind raised aloft while praying, and learns from the Mother of God that she had been heard for her and led to the divine sight, her Spouse addresses her thus: Let that solicitude of yours for the Prince of Mantua now depart, sweetest Spouse: for your prayers have been satisfied: Isabella has conceived a son. When Osanna had received this, exulting she gave God such thanks as her soul could grasp. But Isabella, still ignorant of the conception, continually urges Osanna with goads. While she refuses to disclose the heavenly secrets, she exhorts her to place all her hope in God. At last, not long after, with her womb swelling, Isabella, very glad, sends those who would announce to Osanna that she had conceived. She herself displayed great gladness, as if ignorant of this matter, although it had earlier been known to her. But when Isabella had come to visit her, Osanna beheld the son in her belly, and beholds the offspring in her womb. as in a glass tabernacle (to use her words) the Relics of the Saints are wont to be seen. In like manner, staying in her own little cell, she beheld the infant in the womb of the mother, who was keeping herself in the citadel. And so Isabella brought forth a most beautiful son into the light, as had been foretold by a heavenly oracle.

[140] Osanna's soul was not alien from kindness; but, just as it was constituted by nature for contemplation, so it was easy in love and most kindly: wherefore she so loved many that she desired their happiness no otherwise than her own, and demanded it of God with all effort. For it seemed to her that friendship would be of no importance, unless she had as partakers of blessedness with her those whom she had had as friends in mortal life. But

although she wished her help to be lacking to no one, yet certain persons of both sexes were so dear to her heart that she never prayed God without praying for them with the highest ardor and immense charity for eternal joys. Often, as she offered such supplications for those very persons, God promised that he would give them the blessed life as a gift, and she is divinely made certain of it. that she might use their company in the heavenly fatherland according to her will. And she sometimes implored blessedness for them with such importunity that God, to satisfy her desire, gave them to her to behold, just as if they then enjoyed the divine presence. After this, addressing her, he said: I will endow these with as great happiness as you now think they have obtained. There were indeed among them, while she still dwelt with mortals, those who pursued horrible wicked deeds, which by no means escaped her: but she herself, giving faith (as is fitting) to the divine promises, hoped that they would at last emerge into frugality: for God had often pledged that he would change them into better fruit: of which promise and future event she said she had obtained as great certainty as she had rarely obtained.

[141] Osanna referred all her zeal to this, that Christ the best and greatest be held in honor and reverence. She would indeed have wished, if it had been lawful, that all be enrolled in the sacred Religion: but since she thought this impossible, she took care with all effort that at least her own kin and relations should follow the religious life. Wherefore, as soon as she obtained a nephew from her brothers, she prayed God that, initiated into sacred things, he might set Christ's footsteps before his eyes, and renounce secular cares. It happened once that, holding in her hands the firstborn of her elder brother, especially from her own family; she departed from her senses: but led to the divine sight, she asked God to take him to himself as a minister of sacred things, and to bring it about that he reckon earthly happiness as nothing. God granted her prayers: and, having promised that he would do this at the opportune time, he brought it to its outcome: for he professed the habit of the Preachers. Moreover, two other nephews from her remaining brothers she impelled by her prayers to the Order of St. Dominic. For two sisters too and as many nieces she obtained this gift.

[142] I myself often asked her to intercede for a young man who was joined to me by blood; and to pray the divine clemency to urge his mind toward our institute, likewise for the author's kinsman, who was bending his way elsewhere. She, wishing to fulfill my desires, when once she was holding the heavenly palace, prays Religion for that young man. To whom God, Continue, said he, Daughter, your prayers: for at last you will depart heard. Osanna, taking up the command, prayed the same each day: when she had done this for some time, God once addresses her as she prayed: Be of good cheer, most beloved Daughter: for your prayers have been satisfied. I promise you that he will be of the Order of Preachers. After this, on the solemnity of All Saints, while she was in the heavenly realm, he was shown to her clothed in the habit of the Preachers. After the said promises, for four years that young man had a mind wholly alien from Religion, and I could not sufficiently persuade him of the excellence of Religion: at last, when I had fallen from all hope of obtaining my desire, he sends me letters, beyond all hope made certain from heaven of the outcome. in which he asks me to set forth to him the institutes and manners of Religion. I did all things willingly, and was never gladder: but I also at once announced the matter to Osanna: which came to her as great joy, since she saw that things long promised were to be carried into execution. But when, with many letters sent back and forth, I thought I had now brought all to its conclusion; he seemed to depart from his former opinion. Then suddenly I signified by letters to Osanna how the matter stood; adding that no hope of this matter was left to me. She wrote back that in this matter she persisted with greater faith than I: and bids me trust the divine promises. I remained very glad at her words: although I saw no trace of the future matter. It happened therefore after a few days that, beyond the hope of all, he flew to the standard of Christ and the habit of St. Dominic.

[143] When a certain noble Matron was languishing with a grave disease, to Osanna praying for her a message had been sent down from heaven, that she would pay the debt of nature, and that this would be very useful to her. When therefore the languor had increased, and the physicians asserted that her last hour had come, Longer life for a dying woman; which did not escape Osanna; certain persons come saying that many things had to be settled by the sick woman, which, if they were not dispatched before she departed this life, would cause the disordered affairs to produce some dissension: and they employ her as their intercessor, to implore from God a little time for that matron. Osanna, pitying those asking (for all things were most well known to her) prays God the greatest to grant the languishing matron at least so great an interval of time as to be able to set a measure to her affairs. God granted Osanna's pious prayers, and promised that he would grant her as much opportunity as she needed to arrange all her affairs: yet he bids her hasten the work. Therefore, recovering beyond the opinion of all, she attained such health that she set a measure to all her affairs: but all things being arranged according to her wish, when the third month was completed, she met her last day.

[144] A certain religious man, loathing the manners and observance of his Religion, had resolved to try another: and had already wrung freedom for this work from the Apostolic See. But, perceiving that it was something great that he dared, to one wavering in the Order he had undertaken since he himself was distinguished and held in great honor; fearing too to stray from the right way, he was unwilling to trust his own judgment; but discloses to Osanna by letters whatever he was turning over in his mind, and asks her counsel. She answers that he should decide this matter by more mature inquiry, and consult more wisely for himself: for it was a diabolical persuasion, which would lead him to the utmost ignominy, and the utmost ruin: that she promised she would intercede for him before the prior of all: and besides asked one thing, that he not fulfill his desire without her knowledge. That man yielded to Osanna's warnings, and resolved to decide more advisedly about so great a matter, although he continually persisted in his former resolve. After several months had passed, he came to Mantua to Osanna, to intimate that he wished entirely to try every extreme: since he could not bear his institute, and so great sanctions, and so many fasts; that he would find where he might live more quietly and tranquilly.

[145] When he had disclosed these things to Osanna, and moreover had added that he would carry this matter to its outcome against the will of all; she grieved vehemently, and lamenting his obstinate mind, strove with all zeal to frighten him away from such a resolve: and now resolved to pass to another but she ground water (as they say) in a mortar. But seeing him persist in his opinion, she asks that he stay at least some days at Mantua. He obeys: and acquiesces in her wishes, out of the highest reverence with which he pursued her. Then she, approaching Christ with tears, prays that he not let the man fall into so great a danger: especially since he prepared not only ruin for himself, but disgrace and ignominy for Religion. To whom Christ, coming: Do not doubt, said he, Daughter, for by your prayers it will be brought about that he change his opinion. On the following night, as he turned over what he had resolved in his mind, and pondered it for a long time, suddenly, his mind changed by a certain spirit, perseverance in the former. he began to inquire with deep thought how much evil and how much disgrace and infamy this matter threatened him: which he could by no means earlier be persuaded of. Wherefore, led by saner counsel, he cut the Apostolic Brief into pieces, and consumed it with fire. When he had reported this matter to Osanna, very glad, she exhorted the man to perseverance; but to God she gave immortal thanks.

CHAPTER III.

Continuation of the same subject.

[146] A certain Prince, summoned by Louis, King of the Franks, For the Prince summoned to the King of France hastened to him with the greatest speed he could. Wherefore, since he was most pleasing to Osanna, fearing lest he suffer something untoward, she performed ardent prayers for him; praying God to be a protection to him, lest he fall into any danger. After some days a false rumor arose that he had fallen into some evil; and the common people believed this, because they had greatly feared at his departure. But Osanna, fearing nothing of this kind, said that she hoped in God the greatest and the Virgin Mary, who would protect the Prince under their wings: yet she did not desist from prayers. But as soon as she prayed, God, showing some wrath against him, gave Osanna no answer, which terrified her vehemently: then on another day too, when weeping she prayed for the Prince and the safety of the State, she obtains safety. Christ, offering himself to her: Do you think, said he, Daughter, that I am willing to cast the Prince, most loving of you, into so great a danger? Your prayers will be satisfied. Yet know that, unless you yourself had continually interceded for him, his Republic would long ago have been finished. To her asking the same a third time, a message was sent down from heaven that he himself would not only defend his affairs, but would carry off from the King both honor and favor. The hoped-for matter followed the message: for he returned to his country very distinguished in glory.

[147] The same man had to set out for Gaul: which when Osanna learns, fearing lest he fall into the hands of enemies, or by the difficulty of the journey prepare sickness for himself; She advises him to set out for Gaul she asks God the greatest to protect him from all adverse fortune: but if any evil should threaten, to make her more certain, that she might deter him from this journey. To whom God: Know, said he, Daughter, that this Prince will incur no danger, if you continue your prayers: wherefore let him proceed glad and willing. The Prince, who greatly feared for himself, and was afraid lest snares were prepared for him; asks Osanna repeatedly what would happen; and declares that he is unwilling to leave his country, unless she counsels him this, and says he will go safely. But she, who was wont to conceal all her own affairs; said that she was not one who ought to counsel him in so great a matter: that he had many counselors, who were most experienced in these matters: that counsel ought to be sought from them: that she did not know what needed to be done. But the Prince insisted, and prayed her with suppliant words to give her opinion: the Prince's wife too acted more importunately. having promised he would return safe. Moved at last by many prayers, she hints that he can safely undertake the journey. The same she had earlier signified to me by letters as I lay sick; and had bidden me, if I should address the Prince about this matter, to beware not to say it had been foreshown to her from heaven: and also to consume the letters with fire when read. The Prince, having received this from her as from a heavenly oracle, set out for Gaul, and returned, all things having been done prosperously and happily.

[148] When a certain Prince had been driven from his region, and his wife, who was most devoted to Osanna, lamented so great a misfortune; and had bound Osanna with the greatest prayers she could, to act as intercessor before the heavenly Emperor for her husband; Praying for the Duke of Urbino, expelled from his dominion, she, greatly afflicted by the gravity of this matter, addresses God with such

words. Why, most merciful God, have you permitted this Prince to be driven from his seats? I beg you as a suppliant, and even ask, that you not close your eyes to his welfare. To whom he said: Many wicked crimes of his country have stirred me to vengeance. Then Osanna adds: Alas the grief! How many dwell throughout the whole world who have committed the gravest crimes, set fire to altars, cast down temples, slain foreign men by hidden and unjust death, shrink in short from no crime; whom you not only do not punish, but endow with most abundant benefits? By what reason then do you visit this country with punishment, and afflict the Prince with such calamity that he now flits through the mouths of all? she understands that this was done because of the people's sins. Then he: My mind, said he, Daughter, is that by these miseries they may fear me as supreme Leader, who surpasses all Kings. That I do not punish others far more wicked, I do deliberately: for either, affected by many benefits from me, they will at last recall their minds from all crime; or, if there is anything they have done laudably, they receive rewards in these momentary things, since they are already adjudged to eternal flames.

[149] Again Osanna: Spare me, said she, most pious God, if I deal with you too boldly and familiarly. It is not of human virtue (as is the opinion of all), but it belongs to your clemency, to raise the mind from wicked deeds to virtue: but Christ, moved by her prayers, if therefore you desire that the Prince and the people emerge into better fruit, you must necessarily draw them back from their errors by your power. Then God: I would grant, said he, that the mortal race of men cannot by their own strength raise their mind to the highest summits of virtue: yet if there are any who apply all their zeal to attaining virtue, I am always the highest help to them: and I am lacking to men in no respect in which they have need for acquiring the happy realms. At last Osanna: Will you grant your help to this man? Will you use your wonted mercy toward him? I cannot, said he, dearest Daughter, but humor you: I will have, as you wish, some regard for him, and will bring it about that he obtain his kingdom: and if hitherto he has seemed to struggle with his wife, and to pursue her with fierce hatred, he is first reconciled to his wife, I will turn him back to peace and concord. After this, turning to the Virgin Mary, who seemed to await her son; You see, said he, Mother, with what faith Osanna demands this Prince of me, and with what charity she begs happier times for him. Such great charity cannot go away with empty hands: wherefore I commit to you the care of this Prince: see that Osanna obtain her wish. She undertook with a ready mind the committed task, and bade Osanna hope better things for the Prince. But the matter was not delayed beyond the words: for, with the enemies put to flight by the nobles and people of the Republic, not after many days, beyond the hope of all, the Prince is recalled to his country.

[150] After this, surrounded by new snares of his enemies, by which in the opinion of all he seemed about to yield into their power; he promises, as was then reported, that he would hand over to them his whole region: which matter as soon as Osanna learns by letters, pitying his calamity, she addresses the Virgin Mary: then he is recalled to his country, I remember, most merciful of mothers, that the care of this Prince was committed to you by God the greatest, from which matter I hoped he would escape all dangers under your auspices: but now, restored to his country, he is compelled, as the common people assert, to go into exile again. I therefore beg you, by that love with which you embrace your most beloved son, that you impart your help to him. After these words, stretching her hands toward her, she fell on the ground full of tears. The Virgin, moved; Let it not be, said she, daughter, a wonder to you, where again he was attacked by new snares that this man's affair was conducted badly and unhappily, since it happened by divine providence: his life is indeed placed in great danger; but I, to satisfy your wishes, will draw him from the hands of the enemy. It then happened, as fame reported, that the Prince's allies, who had resolved to betray him, were punished with the utmost penalty by a like treachery, and he had to withdraw into a certain citadel: wherefore it seemed he was finished, since whether he remained there, the same praying again or took flight, he could not, in the opinion of all, avoid the snares of the enemy. But, with affairs nearly desperate, when he judged it opportune to try fortune in so great a danger, leaving the citadel he undertook a very difficult and dangerous journey. At last he arrived at Venice, protected by divine rather than human aid: he escapes to Venice and again recovers his own. finally his fiercest enemy, who seemed to have stayed by his will the headlong wheel of fortune, in one moment fell headlong, and so fell that not even in hiding was he safe. For this reason the Prince recovered all his paternal soil, with the highest consent of the citizens, and the highest congratulation.

[151] There was a certain man most loving of Osanna, who, with loosened reins, seemed to shrink from all virtue, the conversion of a wicked man and to do all things too licentiously according to his will. Pitying this very man greatly, because all his crimes were open to her, Osanna often rebuked him sharply, and exhorted him to frugality and honest manners. But when her persuasions and her warnings seemed to be of little value with him; she resolved to implore divine help; lest he who was most devoted to her should go to the eternal flames. Therefore when she had prayed her Spouse with the highest effort, and with such affliction of mind that her whole face was filled with tears; she receives a message from heaven that he would sometime emerge into better fruit, if however she did not desist from prayers. Osanna continued her prayers each day: Osanna obtains but he continually became more wicked, and slipped into greater crimes. When Osanna learned this, she was greatly afflicted, and more insistently supplicated for his salvation day and night, weeping. At last she filled the divine ears with such importunate prayers that she obtained her wish. For he who had been harsh and criminal, and was always wont to be driven by fury, turned all his remaining life thenceforth to virtue and gentleness.

[152] There dwelt a certain man at Mantua, whose salvation, out of her highest charity toward him, Osanna desired beyond measure: but he was day by day worse and more criminal. Wherefore when she had often prayed God to endow him with a saner mind; God once promises to her praying and great evils from a wanton man that he would bring to its outcome what she asks. But he continued his wanton manners, and could be frightened away from them by no warnings, which Osanna gravely lamented. Besides these things, he set his mind on doing certain things, which, if he had carried into execution, seemed likely to give rise to many crimes from there. And when he had now nearly fulfilled his mind, Osanna, weeping, and drawing deep sighs from her breast, since she thought of countless darts of the greatest crimes to be hurled against Christ; fled to prayer, her sweet refuge, as he was about to proceed with a crime now nearly accomplished and addresses her Spouse thus: Have you not promised me often and yet more often, most kindly Spouse, that you would change this my son into a frugal man, eager for virtue? What then does it mean, that he devises greater and more wicked deeds at every moment? Then Christ, coming to her, exceedingly anxious: Do not, said he, afflict yourself, daughter: for I will keep the faith promised you: I will be the greatest hindrance to him in the things he turns over in his mind.

[153] After some days it is reported to Osanna that he had done nearly everything according to his wish, she hinders it by prayer alone. and was little distant from fulfilling his designs. Wherefore she at once has recourse to prayers, and there tears her breast with tears and sighs. But while praying, she is rapt to a certain most splendid place; where the divine Majesty, with the Virgin Mary, and with the Apostles, was seen. Then with a tearful voice Osanna begins. With the utmost bitterness, eternal Father, I am pressed: with the utmost, I say, and more than enough, because the evils devised by my son have now been nearly brought to their conclusion. Spare me, I say, if I speak too intemperately. I see no faith kept to me by you in this matter. Why do you not draw him to you, as you promised? Why do you not oppose his designs? Do you not see your honor, your glory, your name trampled underfoot? Ah, most wise Creator of all, oppose your hand to this work, or rather I should say to these most wicked crimes. It is your affair that is at stake. For there is nothing, except your praise and his salvation, that induces me to bear these things with a sick mind. I beg you to provide both for your honor and for his salvation. Unless this man puts a bridle on his desires, many things will happen horrible to behold. Then God, answering her from his throne: Be, said he, of good hope, daughter, and promise yourself all my help for fulfilling your desires. This man will indeed complete the work begun: but he will by no means attain the desired end. So the matter turned out. For from the completed work it turned out far otherwise than he had persuaded himself.

[154] When she was once staying at Bigarello, where she was deprived of an abundance of spiritual things; it happened that she fell a little ill. But as the solemn day came, She makes a girl assisting her hear Mass far from the church, on which the whole household was wont to hasten to the church to hear the divine services, although it was very distant, her aunt was unwilling to leave the house, because she feared to leave the languishing Osanna alone. But Osanna, summoning her; Go, said she, all of you, to hear Mass: it will be enough for me that this girl, namely my niece, who is in her seventh year, remain at home. She did as Osanna had ordered. But when they had gone, calling her niece; Having gone out, said she, of this chamber, kneeling somewhere, say some prayer. And when you hear the last signal from the church for hearing Mass, signify it to me. The girl, having gone out, as she had been ordered, knelt down. Then remaining there, she so saw and heard the Mass, which was celebrated in a very distant church, as if she had been present there. And this is worthy of admiration: that she related to her aunt on her return all that the Priest had said to her: that, I say, he had asked how Osanna was: moreover that he had accompanied her even to the vessel of holy water, and had sprinkled her with that water.

[155] It happened one day, when the sun had now declined to the other hemisphere, that a house which was adjacent to her own dwelling caught fire by some chance: She extinguishes a fire, which was an evident beginning of a future burning of her own house: for the fire had invaded the roofs. But when very many had run up, and were greatly intent on extinguishing the fire; she herself brought what help she could by prayers. Turning her speech therefore to her Spouse Christ; I beg you, said she, dearest Spouse, that you not go to consume this our house with fire; although our deserts toward you demand it. I am indeed full of ingratitude, and harass you every hour with the gravest sins: but I know your piety, I know your clemency, I know your mercy, by which I am led to the greatest hope of obtaining pardon from you. But if our

house perishes by fire, I will think, and even say, that my crimes were the cause of it. To her complaining such things Christ appeared, who consoled her, very sad; Do not, said he, be sad, daughter: I will take care of your house, and bring it about that it stand unharmed by the fire. The matter was not delayed beyond the words. For at once a wind, blowing from the opposite direction, turned the flame elsewhere, and shortly checked it.

[156] That a Father familiar to her be detained at Mantua, When the Vicar General of the Congregation of Lombardy of the Order of Preachers was seeking a certain man of his Order, who would accompany him as companion to visit the individual monasteries; and he went there unwillingly, because he saw that Osanna bore it with a sick mind, since she used him as counselor in all her affairs; she asks her to seek divine help, and ask from God what is better. She undertakes the burden: and on one day, in the church of St. Giles, kneeling before the image of the Virgin Mary, sad and anxious, she prays the blessed Virgin to be willing to be a help to her: for she desired, she said, not to be deprived of that Father, by whose counsels she accomplished all things. While she bends her mind to these prayers, surrounded by a wondrous and spiritual light, she departs from her senses; and Christ, offering himself to her; What, said he, do you pray for, Bride? I would not wish, said she, by any means to be deprived of my beloved son and most dear Father, with whom I govern all my counsels: but behold he is summoned to be the future companion of our Vicar General. I beg you as a suppliant, that you accede to my wishes. Yet if it is your mind that I be deprived of him, I offer both him and myself to you. Then he, smiling, Do not, said he, torture yourself so, daughter: for I will console you. I grant you the man: for I will not permit him to go as companion with the Vicar. Osanna gave him such thanks as she could, but returned to her senses, she was relieved of the sadness earlier conceived for this matter. And it happened too as had been foretold to her.

[157] Those who wished anything difficult from the Prince met Osanna, and urged her with all the prayers they could, and that she be hindered by a fever from going to the Prince. to wring from him what they desired: which was most troublesome to her, since she thought that matters of this kind by no means befitted her condition. Yet she could not always refuse the burden: because they drew her with the highest importunity, and demanded such things as charity urged her to do. Certain citizens once asked her to go to the Prince to obtain certain things for them; and met her with so many prayers and so many reasons that she did not dare to refuse their demands. Wherefore, after many excuses, when she saw them obstinate in mind; she promises that she would do all things, if she remained well. But as they departed glad, she herself, fleeing to Christ, prays for a sickness for herself, by which she might be relieved of this burden of going to the Prince. Christ did not pass it by with a deaf ear: he sent into her a fever, so open and manifest that those who had employed her as their intercessor clearly both perceived and confessed her inability to fulfill their wishes.

NOTES ON BOOK IV.

BOOK V.

On the prophetic spirit of Blessed Osanna.

[158] Those who foretell future things to mortals have indeed always been held in the highest honor among all nations: [Those endowed with a prophetic spirit always held in the highest place: because the knowledge of secrets, esteemed even by the Heathen,] because nothing more pleasant can be brought to a man than the knowledge and certainty of hidden things. For we are by our own nature inclined to scrutinize all things: and we inquire into some things the more curiously, the more they surpass our genius, and flee from the gaze of our intellect. Nearly all nations, led by this desire, before this set up idols for themselves, and appointed seers, by whose work and solicitude they might foresee the outcome of their affairs. And they esteemed this of such importance that they were unwilling to begin any difficult matter without first having the answer of their gods (although they were by no means gods). All Princes too, very desirous of this matter, take to themselves physiognomists, astronomers, geomancers, who accurately foretell those things which they cannot measure by their own genius and industry: and they give them such faith that, although they know for certain that they cannot scrutinize human acts by a sure path, since they have even often been deceived and deluded; yet because they sometimes foresee some future things, and conjecture signs of future probity and malice, they observe, venerate, and cherish them. But there is no kind of men who can speak of future and hidden things more certainly than those who behold them in clear, most certain, and divine truth. For to God the immortal alone all things are open and manifest: nor can he be deceived in his understanding in any matter, since he himself is both the maker and the governor of all things. Hence in the sacred Scriptures we read: Announce to us future things, and we will say that you are gods. Isaiah 41:23 They cannot, I say, err who, illumined by divine light, foreshow future things: because the highest truth cannot deny itself; which would happen, if it were the author of falsehood.

[159] But there are very few to whom God lays open the things which are hidden to the rest: but those whom he affects with so distinguished a gift, who imparted it to Osanna. as to admit them to the gaze of his Majesty, and mingle them in his secrets; these are exceedingly dear to him, beloved, most pleasing. Why therefore should we not pursue Osanna with the highest praises, the highest honors, the highest veneration? God the greatest indeed chose her out of the rest, to whom to lay open his divine counsels: that, just as he had endowed her with his marks, so he might raise her above human genius, and make her blessed in every part. These are the things contained in this fifth book: those, I say, which were foreshown to her from heaven. But from many I have plucked several, intending only to show that she is to be held in the highest honor and reverence, since God made her privy to his secrets.

CHAPTER I.

The state of souls known, the death of certain persons, and other secrets.

[160] About that time when the soldiers of Mantua joined battle with the Gauls in the territory of Parma with the highest strength and great contention of spirits; she, taught beforehand from heaven of the whole disaster, Taught divinely of the disaster of the Mantuans in the year 1495 which on both sides was indeed most wretched, remained for a little while doubtful and uncertain, and gave little faith to the things foretold. But as soon as that disaster was reported at Mantua, pursuing the souls of the slain with great piety, and greatly compassionating too the blood of Christ, because, I say, it seemed shed in vain for them; she lamented their damnation (for she greatly feared for them) with sighs and tears. But since she was ignorant of the divine judgment, and the kin of those who had departed this life continually assailed her ears, to pour forth prayers for them; she, to bring them help as far as her strength sufficed, fled to prayer; and prays God to have mercy on them, she supplicates for the souls of the slain; although perhaps they committed many crimes. But if any of them must pay a penalty, and that indeed the gravest, let him demand it of her, and impart to them the happy realms. But Christ, coming to her praying; Why, said he, dearest Bride and beloved Daughter, do you tear your breast? Not all indeed who fell in that battle are (as you seem to persuade yourself) consigned to eternal flames: for very few, and almost none, having obtained a sentence equal to their wicked deeds, are adjudged to perpetual torment. Three immediately possessed the heavenly joys, she understands that very many were saved, because such grief for their crimes, and such affliction, seized them, that they stirred me to mercy, and compelled me to bring them over to the heavenly seats; but the rest, to wash away their stains, hold the places of purgatory.

When Osanna had understood this; from admiration and joy, she remained exceedingly refreshed. And she asserted that she had obtained such certainty of this matter as she had ever had about anything. the blessedness of Princess Margaret, Besides, it was reported to her from heaven that Margaret, the illustrious Princess of Mantua, had attained the place of salvation. Furthermore, when once Osanna's spirit held the heavenly court; she prayed God the best and greatest very earnestly for a certain eminent Ecclesiastical man, who strayed from the right path by the report of all, that, I say, he would turn him back to better fruit, since by his example he brought the greatest ruin to the Christian Religion. But when God by no means heard her prayers; she brought it about that the Virgin Mary, the Apostles, and many other Saints, with whom she stood before the divine sight, the damnation of an obstinate ecclesiastic. prayed the same on bended knees. But God, displaying an angry mind, turned his face from those asking, and was by no means willing to admit their prayers. When this man therefore had departed this life, what lot his soul held was shown to her from heaven as she prayed. But, to conclude many things in a word, she vowed the state and condition of all those whose state she either asked or longed to understand.

[162] When her brother, whose name was John the Good, labored under a most grave sickness, which had brought him to his last hour; it is reported to her from heaven as she prayed She assists her dying brother that he would bid farewell to the living. But although she grieved gravely that she saw the family would be deprived of all human protection; yet she judged that she must never depart from the divine will. Hence, kneeling at the head of his bed, to pray for his salvation and happy death; she at once sees a countless multitude of heavenly spirits making their way toward the languishing man: but when they reached the sick man, divided into two ranks, they made way for Christ and the Virgin Mary passing. Therefore Christ and Mary, placing the soul of the dying man in the middle, carried it with the highest applause to the supernal seats. But returned to her senses, she found that he had breathed out his soul. When her sister asked her, to whom she had related these visions after some time, why this their brother had flown at once to heaven, but not the one who had died first: Because, said she, this one was affected with greater grief for his sins. Besides, when she prayed Christ for someone and she sees the soul carried to heaven now nearly consumed in the jaws of death, and it was foreshown to her from heaven that he would breathe out his soul; raising her suppliant palms to heaven, she prayed that the future lot of the spirit departing from the body be shown to her. Her prayers were not in vain. For as the soul went out from its foul prison, she saw Christ, to whom the Virgin Mary was companion, receive it in his bosom; and, with the harmonies of the Angels resounding on every side, lead it to the heavenly fatherland.

[163] A certain Prior of the Order of Preachers, wounded by some chance, happened to leave mortal things. When Osanna pitied his adverse lot (for he was a native of Mantua) she poured forth ardent prayers for him to Christ. likewise of a Dominican Prior, But one night, as she turned over in her mind his grave misfortune; her chamber is filled with immense splendor, and the aforesaid Prior offers himself to her exulting. When she gazes upon him with motionless and fixed eyes; he, with a glad aspect, said: Let it not henceforth be your care to intercede for me with so many tears: for now I seek the heavenly chambers: and at once he snatched himself from her sight. On that day too, on which mortals make some commemoration of the dead; she beheld with the highest delight souls, snatched from the fire of purgatory by sacrifices and almsgiving, ascending to heaven. and of two others. Again once, fixing her eyes through the windows toward heaven, her face is changed. When her niece, who bore her care, beholds this; fearing lest she be held by some sickness, she asks what has happened to her. Then she: I saw, said she, a soul carried into eternal joys. On another day likewise, agitated by a certain fervor, she leaped upon the window: at which her niece, greatly terrified, ran to hold her, and addresses her thus; What is this, aunt? Then she; Oh how beautiful, said she, how comely, how delightful to behold, that a soul is so adorned, so splendid; and so distinguished by the retinue of the Angels. Finally she saw the soul enter the heavenly delights, whose purgatorial penalty she had asked to bear for two days.

[164] When her other Brother had, several days now passed, met his fate; on one day, having received the Sacrament, she interceded for him more carefully. But while praying, having advanced to the delights of the heavenly kingdom, She also learns the salvation of her other brother she comes to a certain most splendid place, sees a countless multitude of heavenly spirits, distinguished, however, into three ranks. The Apostles and also many most religious men held the highest place: but turning her eyes to the middle, she beholds her most beloved brother there, gazing on her with a cheerful face. Then she speaks thus: Oh wretched me! most dear brother! Oh unhappy! Oh unfortunate me! You now enjoy eternal delights: but I still live a mortal life full of miseries. This one thing, by that charity with which I have pursued you and your sons, I would ask; that now at least you intercede for me, that I may no longer have to return to the bodily burden. and is made certain by him about herself. But the Brother, smiling: Rejoice, said he, and live in the best hope, sweetest sister: for these heavenly realms await you too. Know indeed that you, the greater the hardships you bear, the greater glory and the greater happiness you will attain. This very brother she often saw, when her country was unhappy, blessing his sons. She also learned, with God revealing it, that he had remained one day and a half in purgatory.

[165] Praying for the election of the Provincial Vicar Our Congregation of Lombardy took it as a custom, after two years had passed in which anyone had performed the supreme magistracy over it, which we call the Vicariate, to substitute another for himself, who should obtain the same office. Therefore when the time of choosing a new Prelate had come, Osanna prays the heavenly Father, and that indeed many days before, that this province be committed to a Father good and most deserving of Religion. She is made certain by a heavenly account: that God would send down his holy spirit upon the Fathers assembled for holding the chapter: who would impel them to the election of the best Pastor. Then the Fathers seemed to her assembled: God too seemed to pour the holy spirit upon them in the manner of a flame. Then she saw the election made: and knew the one elected clearly, just as if the matter were being done. It afterward happened at the opportune time, as had been foreshown to her. Besides, when the time of renewing the Magistracy offered itself; she knew the future prelate no otherwise than before, and signified it to me before the matter was discussed in the assembly.

[166] she knew the outcome divinely Besides, it was foreshown to her from heaven whom the Order of Preachers would have as general Master: all things too that happened in his selection she beheld, just as if they were done before her eyes. When the Vicar General of Lombardy labored at Naples with adverse health, and other things concerning other Preachers; a certain uncertain rumor flew about, which reported that he had bidden farewell to the living. But it is reported to Osanna praying from heaven that he would shortly attain health. Wherefore when I complained to her that our Republic would be deprived of so great a man; Be, said she, of good and tranquil mind: for shortly you will be made certain of his health. Nor was the matter delayed: for on the next day letters came from him; in which he signified that he had nearly recovered his former health. The same man, acting as Prior of Milan, happened to be away from Milan for several days: but returning and entering the monastery, she so saw it as if she had been present there. This too must by no means be passed over, that, when many of the Order of Preachers went to Rome to the general synod, it by no means escaped Osanna at what hour they had entered the city, and what they did there.

[167] Certain religious women, afflicted in no small measure by adverse fortune, summoned Osanna to their dwelling, that peace be restored to a monastery, to demand counsel and help from her. When she hastened to them quickly (for she embraced them with the highest goodwill) while going, Christ, the Queen of the heavens, and John the Evangelist offered themselves to her: who make her certain of all their calamities, and foretell that they would shortly have an end. Having entered therefore the monastery, while they wept from anguish and grief, she herself exhorts them to trust the divine goodness; an injury done, saying that it could not be that God the best and greatest should not have mercy on his devout maidservants. They, greatly refreshed by Osanna's words, and giving them much faith, remained silent, and shortly obtained the highest peace. To a certain man asking her prayers more importunately, she promises that she would do this. But when she prayed for him, as she had pledged; the immortal God complains to her that he was being harassed by injury from that man: since he had affected certain persons with reproaches, and displayed no penitence for his evil speech: but he bids him, if he wishes to obtain pardon, the injustice of a lawsuit, be reconciled to his neighbors. Then she, addressing the man with sweet words, prevailed on him to receive into friendship, after pardon was sought, those he had affected with insults. Besides, a certain citizen met her, and signifies to her that he was entangled in a certain lawsuit: which whether he had begun justly or not, he did not sufficiently understand: wherefore he seeks her prayers in this kind of matter. She willingly undertakes the burden, and promises him her help. Then, having prayed God the best with the highest diligence for this matter, she received a heavenly message that the lawsuit was unjust; and that that citizen ought greatly to beware lest the penalty of injustice be wrung from him. Osanna reported the divine answers in the most hidden words she could, and deterred him from the lawsuit begun.

[168] A certain woman, who for several months had turned over in her mind by what means she might bring to its outcome a certain wicked and unchaste deed, comes to visit Osanna: the hidden sin of an unchaste woman, when Osanna beholds her face, what evil she was contriving, or what unchaste thing she was handling, illumined by a certain divine light, she clearly perceives. Wherefore, pitying her, because she turned her designs upon her own throat, she addresses her thus: Beware, daughter, lest, on account of the crime long turned over in your heart, by which you have resolved to harass the Majesty of God, you turn the divine wrath upon yourself. She, wondering and terrified; By that love, said she, with which you embrace Christ, sweetest Mother, I beg you not to conceal from me why you hurl these words at me. Osanna set forth all the woman's designs, and explained all the wicked deeds, by which she was about to strike the greatest stain upon herself. Wherefore, when she conjectures something divine in Osanna, she familiarly relates what the truth of the matter is. Then Osanna, meeting her with holy exhortations, easily impelled her to frugality and a chaste life.

[169] Besides, a certain little woman, to claim for herself the fame of sanctity, the hypocrisy of another woman feigning ecstasies feigned a public rapture from her senses. But Osanna first perceived those fictions by a certain interior light, then understood them most clearly by a heavenly account. Wherefore, grieving, and lamenting her wretched lot, she intimates the matter to her spiritual Father, to whom that woman too confessed. He, wondering at the woman's arrogance and remarkable rashness, bids Osanna, by her prudence, wring the truth from her. Osanna obeys the commands: and when

she discovered through her that the matter was as had been revealed to her; she sharply rebuked her, that she had dared so great a deed, and was not ashamed to feign divine things. She, greatly confounded and terrified, and counsel for her niece on entering religion, asking pardon for her madness and rashness, promised, and kept this with perpetual faith, that she would thenceforth never commit so great a crime. When her niece, who is now called Sister Ludovica, met Osanna, to explain her mind toward Religion and her long-confirmed resolve; and was standing before her, and did not dare to disclose her purpose; Why, said Osanna, have you come here? It does not escape me what you wish. You desire to serve Christ, and to be made a Religious. She confesses that this is so. Then Osanna, Do not fear, said she, at the opportune time you will obtain your wishes. Why should I linger over many things? She knew human thoughts so openly that there seemed to be nothing in the minds of men that escaped Osanna in any part.

[170] Besides those things which we related above, she also foreknew from heaven the death of many: for, when a certain kinsman of hers labored under adverse health, when she had gone to visit him, she found him held by a slight enough fever. Yet, having exhorted him to receive the Christian Sacraments, about to fight against the ancient enemy of our nature, she departs. But having gone away from his house, while going, with her mind raised aloft, she asks her Spouse Christ for his salvation. But a certain perceptible voice was sent down to her from heaven, which intimated to her his future death: and it happened not after many days, as had been expressed by that voice.

[171] Besides, when Frederick, Prince of Mantua, was about to go to the war of Tuscany, he sends to summon Osanna, to deliberate with her about his affairs. When she had come to him, by Marquis Frederick about to go to war besides many conversations which they held with each other, he commended his wife to her with singular faith, praying that she diligently bear her care, and be willing to be a comfort to her in all things: moreover he promises that he would make her more certain of all that happened. And when Osanna had promised him all her help; I set out, said he, with a secure and tranquil mind, since I leave you as protectress of my wife and sons. left as protectress of his wife and children But when he had set out for the war, Osanna began to ponder in her mind how great a burden she had taken upon her shoulders, and addressed herself with these words: O my wretched soul! O poor and beggarly sister! O unhappy Osanna! It was always dear to your heart to fall away from the world, and to tear yourself from temporal cares: behold, solicitudes flow about you on every side. Having often complained in this manner with tears, she fled to prayer with immense affection of heart, and addressed God thus: she complains that she is distracted by many cares, Why, dearest God, does your Majesty permit that I be held by such great friendship of Princes? when I am a very feeble little worm, and so great an honor by no means befits me. What is the reason that such men have such great faith in me; when I am such a one, in whom nothing of virtue, nor of approved work, shines forth. Then God, Have patience, said he, Daughter: so it has been decreed by my law and my providence.

[172] But while she at last awaited her own desire to be satisfied, she was each day oppressed by greater cares, she foretells the death of Princess Margaret because the Prince's letters flew about night and day; and the Prince's wife, who governed all her counsels by her opinion, frequently went to visit her. Once, amid these storms of the world, applying all her effort to prayer, she scorned all earthly happiness, and esteemed the friendship of Princes and Matrons as nothing, bending her mind only to divine love. But when she prayed for happy days for the Princes of Mantua, it is reported to her from heaven that the Marquis's wife, whose name was Margaret, would depart from human affairs: which had also been foreshown to her in the past Lent, when she had remained rapt for three days. and the death of her aunt: And it happened as the heavenly message had foretold to her: for from this revelation, in the fifth month, she closed her last day. Besides, one day, having entered the chamber of her sick aunt, lying in bed; she beheld death entering with quiver and bow, and hurling a drawn arrow at her. But when the disease had grown strong, and she herself was passing her last day; while she interceded for her, she saw the Virgin Mary receiving in her bosom the soul departing from the body. And she declared that the Virgin Mary had been present at her death, because she fasted on Saturday in her honor.

[173] she learns that a Minorite dear to her had died, A certain man of the Order of Minors, a religious man and most eager for virtue, whom Osanna loved exceedingly, was gravely ill: and she sent those who often visited him in her name, and poured forth frequent and ardent prayers for him. But it happened that, while walking to the monastery of St. Vincent, she entered the house of a woman with whom she was most familiar: but while speaking, agitated by a certain divine spirit, Oh! she said, Daughter, that man from the Convent of St. Francis, whom you know to be most dear to me, will depart this life: he will depart, I say, about to receive at once an eternal and most happy reward. Then departing from there, having entered the monastery, she hastened to the church: and there, kneeling, she beheld his soul enter heaven: which, when she returned home, likewise Antonius Alduinus. she disclosed under secrecy to the aforesaid woman. And when they wished to make trial of this matter, having sent those who would diligently inquire into it, they found that at that very hour the man had breathed out his soul. On that night on which Antonius Alduinus, an eminent and most upright man, who acted as Counselor to the Prince, exchanged life for death, turning to her niece; Antonius Alduinus, said she, has left mortal things at this hour: which was found by the report of the household by no means to stray from the truth.

CHAPTER II.

Various future things foretold by Osanna.

[174] A certain poor Priest, with whom she dealt familiarly while staying in the countryside, driven by many calamities and misfortunes, often begged the help of her prayers. Praying for a poor Priest, she understands he would become Archpriest, She acted with singular friendship, and with continual prayers sought God the greatest for his protection. And when once she intercedes for him more earnestly, it is signified to her from heaven that a certain Archpriest would yield to that Priest the rights of his benefice: but fame reported of him that he could never be induced by any entreaties of friends, nor by any threats of Princes, to substitute another for himself. When Osanna knew this matter for certain by the report of others, she addresses God thus: It does not escape me, most wise God, that this man was unwilling, even at the urging of Princes, to yield too far to the opinion of very many of the leading men of this City, demanding their rights. By what art then, or by what effort, will he be able to be moved from this his tenacious and firm resolve? Then he: Is it not, said he, of my power to change the hearts of men? I will draw him into such an opinion that, with no one compelling him, he will think it most pleasant for himself. Yet know that your Priest, as soon as he has obtained this gift, will suffer difficult troubles.

[175] After a short interval of time, that Archpriest comes to visit Osanna: the one yielding who had denied he would do it, when she asks him whether he is going to yield his benefice; he answers that he would never do this, since he wished to act as Archpriest until his last day. But scarcely half a year having passed, he, with no one persuading him, substituted for himself as Archpriest the Priest whom we mentioned above. Who, when he had begun to administer the church, and to defend its rights; labored under such adverse fortune that he was little short, seeing that affairs were in extreme danger, of leaving the Benefice: yet he persisted by Osanna's warnings, who exhorted him to patience. When he had once set out for Rome to obtain his rights, and had returned with the matter unaccomplished; there were those who advised him a second journey to Rome: but he, cast down from all hope, refused the counsels; since he saw especially that all things there would be venal. When Osanna too urged him to go there, and foretells to him that the cause would be obtained at Rome, he said that he could by no means accomplish so long a journey, because, as he traveled, blisters arose under his feet, which were the greatest trouble to him. Then Osanna bids him set out, and foretells that all things would turn out for him according to his wish. He could not but fulfill Osanna's commands, because he pursued her with the highest veneration, and held her as a divine messenger. So he committed himself to the journey to Rome, and returned safe and unharmed, all that he had desired most easily obtained.

[176] When I visited her, sick and lying in bed, because I was about to set out elsewhere; Oh! said she, do you leave me thus sick? What if, in your absence, I should die? And that she would not die of her illness, I, terrified by this speech, because I saw her almost lifeless, and knew that nothing would come to her more pleasant and more desirable than death; explored whether she had had anything certain from heaven about her last day. She answered that she knew she had found out nothing: yet if I returned shortly, perhaps she would bring something. To me returning the next day; Set out, said she, with a secure mind: for I will not only not die of this sickness, as has been reported to me; but I must necessarily endure many troubles and the greatest difficulties. I departed: and returning found her unharmed.

[177] The author to be freed from colic, I labored under a most grave sickness of colic, and had come to the very threshold of death (for my sight had now failed me). When Osanna, who loved me most tenderly, about to enter our church, had learned this through the physicians, and bore it with a most sick mind; she fled to prayer, to obtain life for me. To her praying Christ appeared: who, bidding her, weeping, be of good hope, promises that he would grant me life by her prayers. At once the matter followed the words. For on the day on which I seemed about to breathe out my soul, by the remarkable work of the physicians signs of health began to appear: and the following night, which on account of the conjunction of the moon with the sun was very suspect to all, I passed most quietly. And Osanna sent letters to me, in which she exhorted me to hope; and from which I could understand that she had been made certain from heaven of my future health.

[178] A woman, who attended to Osanna's service, setting her mind on Religion, a sick woman to be healed disclosed her wish to her: and from her she not only easily obtained freedom to fulfill her desire, but, both admonished and greatly confirmed in her resolve, was raised to the highest hope. After a little time a certain fear and almost despair assails her, because she had labored under a certain most grave sickness, which seemed to her no small hindrance to the future. When she reports this to Osanna, she bids her be of good cheer and the best hope, since she would repair her former strength. It happened as she had foretold: for, having obtained health, she enrolled herself among the sacred Virgins in the Monastery of St. Vincent. But she seemed, after she had dedicated herself to Religion, to be a little ill: wherefore the physicians had decreed to purge her with bath water. When she had intimated this to mother Osanna, she admonished her to abstain from the baths, because, with them set aside,

she would be healed: which the event of the matter afterward proved.

[179] When a certain most upright matron, Magdalena, I say, and another wife of the invincible Count Gibert Borromeo, was held at Mantua by a grave languor, and now, in the physicians' opinion, looked toward death; Osanna visited her with remarkable kindness. But when the Count said to her that she was in extreme danger of life, and asked whether she thought she would die; Do not fear, said she: for before the sun returns to our hemisphere, you will see her recover in a wondrous manner. It happened as she had foretold: for she so recovered that night that she not only relieved all of the suspicion of her death, but even seemed to have obtained complete health. But toward daybreak, Osanna inquires through her maidservant how Magdalena was faring. The maidservant first performed her lady's commands before Gibert: then adding; My Lady, said she, sent me to explore the sick woman's lot: but, as I could conjecture from her words, she knew for certain that she had been better. From then on Magdalena began to repair her former strength, and shortly, beyond the hope of all, attained the best health.

[180] A certain young woman, whom Osanna was instructing in spiritual manners, fell gravely ill: and the disease grew so strong that the physicians asserted she would die, and a third too who would become a Nun. and promised her only three days of life. When Osanna had come to her, having understood what the physicians had foretold, to bring her hope of obtaining health, since she had foreseen the matter from heaven; Do not fear, said she, daughter: you will recover from this sickness, and moreover you will give your name to Religion in the Monastery of St. Vincent. The young woman recovered, as she had foretold; and devoted herself to the sacred Religion of the Preachers.

[181] To the aforesaid young woman once she enjoined prayers for fulfilling the wish she was carrying in her mind. and she learns that she had prayed for her She willingly did what had been ordered by the mother: but the next day, when she had found her on the road, she invites her with herself to dinner. The young woman assents, and promises she would go. And when she had gone there at the opportune hour, as she entered the door Osanna meets her; with great applause, I say, and outstretched arms: then she clasps her in sweet embraces, and rushing into kisses weeps sweetly: she kisses too her forehead, eyes, lips, hands, silent and speechless. The young woman wonders at such great goodwill and such great familiarity, since it was new and unusual with her. Wherefore, struck at once with joy and admiration, she bursts into tears, and trembling addresses the mother: Oh, sweet mother! What is the reason that you pursue me with these embraces and these kisses? Then she: I do, said she, these things, dearest daughter, lest I incur with you the mark of ingratitude. But the young woman, wondering much more: What, said she, is this you say, Mother? Has anything been imparted by me to you, that I have deserved so well of you, as to be received with this courtesy? Do you think, said Osanna, that it escapes me what you accomplished with the highest diligence for my sake? She could not but wonder at these words, since the prayer made by her for her did not come to her memory: and had obtained what she desired. wherefore she declared that she was ignorant of what she had done for her. Then Osanna, smiling: Do not, said she, conceal this matter from me, daughter. I saw you about midnight, at the sixth hour I say, stand before the sight of the divine Majesty, and obtain that I attain my desire. She asserted that she had indeed prayed, as had been ordered her; but had done nothing greater toward the Mother than what is fitting for a daughter; and that she was bound to her by such great obligation that thanks ought not to be given her as to a stranger. At last, an end being put to this contest, they filled that day with sweet conversations.

[182] Often, when she prayed for pardon and eternal happiness for those washing away their crimes in the lower regions, Often she sees souls in purgatory she was led to those places in which souls were tortured by demons. There she beheld Angels, who, to console the sad men, promised them, after immense and most fierce torment, the heavenly realms and a happy life. The souls existing there she clearly knew, and addressed them courteously and familiarly. Often too, having set out to the places of eternal punishment, which were indeed most spacious; she asserted that she had seen many wicked men there, who had been unfaithful to the Christian Republic, and in hell, lie beneath the Jews and Mohammedans. A religious man, who with a wicked mind had disturbed someone's election, she saw infected with a stain in purgatory: which she continually lamenting, when it had been wholly abolished, he flew up to the heavenly realm.

[183] When between Osanna and a certain woman familiar to her talk had arisen about the demons, and that demons are hostile to the dying hostile to the dying; being asked whether the things commonly reported were true, namely that demons tempt the souls of the dying, and strive to cast them headlong, entangled in hidden snares, into the infernal places: Why not, said she: since they reckon nothing more delightful to themselves (if indeed they can be affected by any delight) than the perdition of men: but know that the contest is not continuous but intermittent: for, overcome in the first encounter, they undertake another battle after an interval; to try whether they can sometime come off superior. For if they assailed a man with continual troubles and onsets, which is forbidden them by the divine Majesty; there would be no one who could long resist them (so great is their cunning and so great the keenness of their genius). Besides these things, the citizens of the heavenly fatherland, whom each one especially venerates, run together to his aid: and they ward off the deceitful spirits from the sight of the dying.

[184] When a certain religious and most eminent man, of the Order of Preachers, had preached in the church of St. Dominic in Osanna's presence, turning his speech to Christ, he prayed that he would impart his blessing to the people standing by. and that certain persons were blessed by Christ: When Christ had heard his prayers, he blessed all, Osanna alone looking on. For the most part too she brought it about that God blessed the people of Mantua, the Princes, the citadel. I remember that, when the woman who nursed the son of the Prince of Mantua had departed this life, Osanna looking on; she brought it about that God blessed the citadel, the Prince, and his wife. Sometimes God seemed unwilling to affect with that gift those whom she wished: but she conducted herself with such importunity that, drawing God into her wishes, she wrung from him what she prayed, namely that they be blessed.

[185] That religious and most upright woman of the Order of Canons Regular, Sister Margaret Seraphina, I say, that a certain woman would become a Religious in a monastery not yet built. of whom we made mention above; before she had dedicated herself to Religion, having accompanied her most beloved Osanna to the house of a certain singular matron, Margaret, I say, Lupa, made a long stay there. But after much conversation held on both sides, when they had to depart, and were now joining right hand to right hand; Osanna, fixing her eyes on this woman, illumined from heaven, perceived that she would be a maidservant of Christ; and would shut herself in a monastery, which not only was not built, but of whose erection no traces yet appeared; nay, twelve years after this vision had passed, it began to be constructed. From then on, embracing her always with the highest goodwill, Osanna conducted herself most familiarly with her. Hence, often meeting her in the said monastery, she held sweet discourses with her, and sometimes lay in the same bed with her: which was a token of the highest charity toward her.

CHAPTER III.

On the death of Osanna and certain visions that followed.

[186] Whether she foresaw her death or not, I hold quite uncertain, since she herself revealed it to no one. She seems to have foreknown the day of her death Yet as far as I can attain by conjecture, I am of this opinion, that both her death and the day of her death were foreshown to her. For indeed six years ago she urged me with the highest prayers, and repeated it often, that I should take care to be present by all means at her death, since this was most desirable to her. I had promised that I would use all zeal and diligence, that she might obtain her wish, if it were in my power. But I had not only promised, but had most earnestly entreated, that, even though distant by a great interval, she should summon me when about to die. But, that she might beware, I admonished her not to summon me in vain: but only in that case in which the day of death had been foreshown to her for certain. who, when asked, summoned the author from Milan not in vain, She had pledged that she would do this; yet she had bound me with the greatest entreaties she could, that as soon as letters about this matter were brought to me, I should hesitate at nothing, but hasten the journey, and set out for Mantua with the highest speed. Such things therefore we had agreed: then I moved from Mantua to Milan. Meanwhile she often asked me in how many days I would accomplish the journey from Milan to Mantua; and she said she asked this, that she might conjecture whether she would have time enough to summon me.

[187] When therefore she was finally ill, she sends to ask Isabella, Princess of Mantua, to summon me from Milan, and asks the same of him as he came to her: she added too that it would suffice if I were summoned on Monday: which I think referred to that day on which I received the letters (for it was Monday). How then should I not think that she foresaw her last day? Besides, before the letters about her sickness were brought to me, a certain importunate thought about her death agitated me night and day, and she did it on the precisely necessary day, and I could not persuade myself that she would not leave mortal things: wherefore I was awaiting letters as about a most certain matter, and had prepared all things which I needed for going there. Meanwhile he whom I thought would furnish me horses sets out for a town distant forty miles from the city: which I bore with a most sick mind, fearing lest something be lacking to my desire and Osanna's. But by divine providence it came about that he returned to the city a few days before the arrival of the letters. This matter I intimated to one only, in whom I greatly trusted, before I was summoned: and I said that I was expecting every hour those who would summon me to the dying Osanna. What did that vehement thought mean, except that it was a certain messenger of Osanna calling me? But how could this be, unless the day of her death had been foreshown to her?

[188] Someone will perhaps say that this was done by the divine wisdom, that Osanna's wishes, not to say mine, might be satisfied without her knowing; that, I say, I might be prepared for the journey, and be present at her death. But if in this matter, which brought nothing of utility to Osanna's mind, God acceded to her wishes; why ought we not to think that he imparted to her that thing which seemed likely to profit her greatly, and than which there was nothing she more desired. But if for that reason, in the opinion of some, God put into me a foreboding thought of her death, that she might be held more distinguished and renowned by my oration (which I think no one of sound head would say: since I am not such a one as can bring glory to anyone by my work; and her life too was so distinguished that it needed not my praises and my testimony) much more did he wish that she should foresee her own death, that she might

cultivate herself to seize the heavenly delights, let us confess, since her honor was of such care to him externally. There is besides what induces me more to this opinion; that, as we explained above, God the best and greatest had long before promised her both that he would announce her death beforehand, and that he would be present with his Mother. But who is so foolish as to think that God wished either to deceive anyone, or was unwilling to bring to its outcome what he had promised Osanna, with whom he always dealt amicably and most familiarly? It must therefore be held as a firm opinion that Osanna foresaw her own death; although she revealed it to no one; since she summoned me, forewarned long before of the future matter; and prepared me for the journey by an importunate thought of mind; but it had been promised her from heaven by divine sanction.

[189] After a long desire of death, increased immensely, she fell into a languor: which continually growing strong, bidden to ask for a longer life she obeys, and giving the greatest suspicion of her future death; many entreated her, and especially Francis, Prince of Mantua, and his wife Isabella d'Este, to pray God the greatest for a longer life for herself, most desired by the people of Mantua: they brought it about too that this be commanded her by her Superiors, whose commands she greatly observed. She pledged that she would satisfy their wishes, and obey her Superiors' commands. But, when she was asked whether she would live; concealing what she herself knew. she answered with an ambiguous speech. Wherefore some had raised themselves to hope of her life: for to those asking she said that they would be glad and content: which the event proved was referred by her to life. For those who fiercely lamented her death, beholding through her, when she had finished her mortal life, distinguished and wondrous deeds being done each day; and the people running together to her tomb, undertaking vows; gloried that they had not now lost their Mother, but had exchanged her for a better lot. But although she labored under a most grave disease, yet she never had a mind alienated from divine things: nay, there were those who thought that even on her last day she suffered an ecstasy.

[190] So great was the concourse of men and women to her, sick and dying, that it was necessary to station at the doors those who would ward off the indiscreet and tumultuous multitude. The Prince of Mantua, and his wife Isabella, who had pursued her with the highest goodwill and veneration, and likewise had been loved by her as most dear children; The Marquis and Marchioness come to the dying woman, conducted themselves with such kindness that nothing greater could be done for her by them. They indeed often visited her, sick, and were lacking to her in nothing. But on the day on which she breathed out her spirit, from daybreak until her last hour they never left her house, but, in the most fervent heat, which was stirred by the multitude of the people, they sat by her bed, with that love and that piety which befits children. But this I would by no means omit: when, as she was now looking toward the heavenly fatherland, the Prince begged to be blessed by her; and ask her blessing, she, taking the Priest's hand, showing by nods that it belonged to Priests above the rest to bless, imparted to him the sign of the Cross. But when certain persons insisted that she bless with her own hand; and it seemed she could not raise her arm; a certain religious man, taking her arm, blessed the Prince with it. Then she, showing that she pitied him, raising her arm as much as she could, endowed him with her blessing: and when she had let her hand fall, she never moved it thereafter.

[191] At last, with many religious and eminent men of the Order of Preachers looking on, the Prior of Gradaria of the Congregation of Monte Oliveto, Francis Gonzaga the most invincible Prince of Mantua, piously dies his most illustrious consort Isabella d'Este too, Sigismund Gonzaga the Prince's brother, Protonotary, with many nobles and matrons finally, she sent back her angelic and divine spirit, with a gentle and easy passing, to the heavenly court. At that same moment those who were present burst into weeping and sobs: just as if they had been deprived of the Mother of all, and that indeed most dear. You would have heard pious groans, you would have seen bitter tears, you would have perceived deep sighs from the breast: which would have moved even an unwilling and resisting mind. They kissed her lifeless body, and clasped it in sweet embraces; so that with the greatest difficulty, until the funeral was prepared, a great concourse occurs could they be moved from there. After this, leave being given to each to approach, there was made so great a gathering of the people at the house as was never seen at Mantua. For it was worth the trouble to station those who would repress the onset of those running together in crowds, and beware lest anyone cut off her garments. Each one knelt at the Virgin's body, and adored it no otherwise than the bodies and relics of the Saints are wont to be adored. in the year 1505, on June 18. Crowns, cloths, rings, and whatever was dearer to each, they applied to the body by touching, to keep them as rare relics. The opinion of her sanctity drew them: the virgin aspect drew them, which displayed an image of all the virtues: a certain sweet odor drew them, which she breathed from her mouth. And this concourse of the people lasted until that hour at which she was consigned to the tomb. She died in the year one thousand five hundred and five from the birth of Christ, on the fourteenth of the Kalends of July, about the seventeenth hour, but in the fifty-sixth year of her age, six months and one day.

[192] Just as, while she lived, Francis, Marquis of Mantua, supremely loved, venerated, and cherished Osanna; so, when she died, he pursued her with all piety. I would omit that he remitted to her nephews, for her sake, all taxes for twenty years, because he displayed the highest goodwill toward her; I will explain only what he did at the funeral. He himself proclaimed the funeral, and performed the obsequies at the highest expense and in royal manner: for he summoned all religious men, and all the clerics who dwelt at Mantua, and the Suffragan Bishop, to accompany the funeral. The Marquis takes care of the funeral, All these performed the obsequies with white candles lighted (something new and, before that day, unusual at Mantua). The body religious men of her Order carried. and conducts it But the Prince with the whole court, the Royal legate of the Franks, all the nobles, every age, sex, order, mourning no otherwise than in a domestic grief, accompanied the bier. Meanwhile, while the funeral is carried out, all the bells of the surrounding churches are solemnly rung at the Prince's command: so that not now the body of a deceased person, but the relics of the Saints, seemed to be carried about.

[193] But after they had come to the sacred church of St. Dominic; to the church of St. Dominic, on a pyre built for this, surrounded with white candles, they placed the funeral. Isabella, the Prince's wife, was present then, most sorrowful, I say, that she was deprived of such a Mother. But silence being commanded, a funeral oration was held about the manners of the Virgin Osanna, with all bursting into tears; since they understood many things which surpassed their opinion, which was indeed very great. But when the oration was finished, the Prince with his wife ascended the pyre, and having kissed his beloved Mother, departed; about to go, I say, to Florence, for which, for the sake of seeing her and taking care of her funeral, he had deferred setting out. where the concourse is renewed. But the body had to be kept unburied until the time of Vespers (although the obsequies had been performed early in the morning). For the multitude of the people ran together, and each one strove both to behold and to kiss it. They brought too their young sons, thinking that by the touch of the sacred body they would avoid many adversities. But the concourse of the people grew so frequent that they were compelled to lay the bier down on the pyre, lest, with the mass broken, it should fall. They placed the body in a brick tomb, until a marble sepulcher should be built, to be fashioned at the great expense of Princess Isabella.

[194] On Osanna's last night, when a certain most upright and most religious woman, to whom many divine things were foreshown from heaven, had given herself to prayer; She sees a place being prepared for her in heaven, she saw the heavenly fatherland shining with immense brightness, and a certain man of the Order of Preachers praying something to the divine Majesty on bended knees. Then, while she looks about, she sees a countless multitude of Seraphim prepared and arrayed to go to meet Osanna. Then the Virgin Mary offers herself, most beautifully adorned, I say, and shining with the highest grace. She passed through the midst of the Seraphim, and addresses them thus: Wait a little while: for the hour of departure is not yet; since it is worth the trouble that a certain person be present, who has not yet arrived: for she will draw breath until the ninth hour. And it happened as had been foreshown to her. For after he who was expected arrived, with the sun bending its way from the meridian, she passed over to the heavenly dwellings.

[195] On that night which the Christian Pontiffs assigned to the sacred rites of John the Baptist; in the same month and year, I say, in which Osanna died; while the woman whom we mentioned above calls her spirit from her senses, Osanna offers herself to her from her tomb in the church of St. Dominic. and six days after learns that the wounds were granted her while living, And when it came to her memory that she had now exchanged life for death; she remains greatly terrified and speechless. Then Osanna, calling her by her own name, and taking her hand; Do not, said she, be afraid, daughter. Putting too her stigmata in the open; Behold, said she, the marks of my Spouse Jesus Christ, with which he had marked me while living; although, at my entreaty, they remained hidden. Then, having kissed her after mutual conversations, appearing to her little nephew, Osanna helps him confess fully. she snatched herself from her sight.

[196] When one of her nephews, a boy and gentle, was confessing in Osanna's chamber to a certain man of the Order of Preachers; he saw her standing before the Cross which was placed at the side of the bed, at whose presence, struck with admiration, he beheld her silently. But the Confessor, fearing lest, led by modesty, he should keep silent; exhorts him, and bids him be bold: but he spoke no more, because he fixed his eyes and thought on Osanna. At last, when, persuaded, he had confessed all his sins in his own opinion; Osanna, coming to him, and murmuring in his ears, recalled to his memory a certain sin (although it was light); and at once hid herself.

[197] She was of stature not beyond the common measure tall: of distinguished and excellent form; The disposition of her stature and face. not such as would entice men to allurement, but to integrity of manners. Of a face a little oblong, inclining to a dark color: yet suffused with a certain redness, especially in youth: bowed, with grayish-blue eyes, which she moved with such ingenuousness that they displayed something divine. Her cheeks were a little swelling, to win the favor of men. She was besides of a slender body, but in old age more languid and infirm: and indeed so emaciated that her skin clung to her bones.

NOTES ON BOOK V.

on April 2; but from the preceding March, it is not the fifth but the seventh month, October. Either Hippolytus therefore erred in naming the month, or this writer in the number here.

h Namely June 24.

BOOK VI.

Miracles done through the Virgin in life and after death.

[198] Since it belongs to God alone to work above nature, Nowhere among the nations has it been found that men have excelled with such great genius and such great industry that they could accomplish anything above nature by their own power. There have indeed been very many, and there are in this our age, who, using the work of demons, have produced certain wondrous things beyond the common lot: but although they have led the beholders into great admiration, those things either they did by certain causes secretly cast through deceitful spirits, or they fashioned them before deluded eyes. For it belongs to God the best and greatest alone, by no means to another, just as he created all things, and put into individual things a sure and definite law from which they cannot deviate; so to urge them by his will in whatever way he desires. Wherefore the miracles celebrated throughout the whole world are to be referred to God the author alone: since those things, if they are true miracles, exceed the measure of nature, and are superior to human faculty. But although it is implanted in no one by nature that he can equal things of this kind by his own strength; yet that they can be effected by us in two ways, Gregory, an eminent and most distinguished man, taught. For who would deny that men have obtained many things from the most merciful God? All those whom we trust about ancient matters have sprinkled their books with these things. Therefore religious men sometimes obtain by prayers that miracles be done by God.

[199] and by him alone is the grace of miracles given to the saints Often too they obtain from heaven a certain power, by which they become ministers of the divine power for performing them. For Peter, easily the Prince of the Apostles, sharply rebuked Ananias and Sapphira, because they had lied to him; and so rebuked them that by the rebuke alone he cast them lifeless to the ground. Who is there who would deny that there was power in Peter's words, by which he could afflict liars with the utmost punishment? Benedict I pass over in silence, who, when he had turned the gaze of his eyes to a certain peasant, bound behind by the arms; by his look alone, with the greatest speed, cut the thongs by which he was held bound. I think indeed there is no one who would not confess that a certain divine power had been sent down into his eyes, by which he loosed the folded bonds. But this power in men is not firm and stable (for by their will they would fashion miraculous works, which all the divine writers deny); but, just as in the presence of the sun the air is adorned with light, but when it bends to the other hemisphere they are covered with darkness; and just as the power of painting remains in the brush, only with the artist moving his hand; so by this remarkable and distinguished power, heavenly and divine men then only perform miracles, when the immortal God uses them as ministers for those things which are more excellent than nature.

[200] That Osanna did miracles in both ways, all Mantua knows: such as was also in Osanna. and each one will be able easily to understand from those things which we have written in this last book. For from many and nearly countless we have chosen a few, lest their multitude be a weariness to those who read. I would add this; that mortal men are endowed by the divine Majesty with the grace of miracles, either for the sake of confirming a truth proclaimed by them, or that a witness may be added to their sanctity. Wherefore, since Osanna never ascended a pulpit to preach, and for that reason her words were not to be confirmed by miracles, we must necessarily confess that she obtained this gift only for this reason, that nothing be lacking for proving and even exalting her sanctity.

CHAPTER I.

Miracles of the living Osanna.

[201] Called to Mantua by Frederick, Prince of Mantua (for she had gone to Carbonarola), she sailed to him with an honorable retinue. The boat overturned in the Po, But while sailing she began to ponder in her mind that the servants of Christ ought not to seek the favor of Princes: and she was led by a certain penitence, that she had committed herself to the boat at Frederick's prayers; although she had undertaken the journey out of charity alone. But while amid these things she had raised her spirit to heaven, the boat, agitated by various storms, all fell into the Po with much furniture: which when, returned to her senses, she had beheld; she bids her brother first, who seemed to be in danger, then the rest, full of hope, to trust: with upturned hands raising her eyes to heaven, she prayed God the greatest for their safety. While the rest were repeatedly submerged under the water, her brother especially; Osanna, holding the Crucifix, she saves all the passengers and the furniture, which before she fell from the boat she had in her hands, is by no means submerged; although for a long time the rocks drove her hither and thither along the river. She was indeed burdened with winter garments: which, when, soaked with water, they had increased her weight in a wondrous manner, were likely easily to drag the Virgin's infirm body to the depths, had she not been preserved by divine protection. And it seemed to her that she had a certain hard mass placed beneath her feet, which sustained her wherever she was driven by the waves. But this is worthy of admiration, that many earthen vessels had surrounded Osanna as she floated along the Po, and, floating on the water, followed her, she herself, standing on the water, saves them. just as if they were wooden, or things of that kind most light. While they were tossed for some time by those very waves, a certain unknown boy at the doors of the church, which was placed near the opposite bank, cries out that a boat had suffered shipwreck in the river. When the men, who had assembled to hear a sermon, had understood this; at once, carried in small skiffs, they brought all out of the river with the furniture.

[202] Since she embraced her kinswomen (as we said above) with the highest love; She makes a she-goat not yet having given birth give milk, she strove to bring them help in all things. Wherefore, when she had undertaken to feed the two little sons of one of them, she used such great solicitude in nourishing them and washing their filth, as if she had carried them in her womb. One day, seeking goat's milk to be given to the infants, she commands her maidservant to milk a certain she-goat ignorant of offspring (for someone had then given it as a gift to her brother administering justice at Bigarello). She laughs at the command, and smiling; Who, she said, ever saw animals give milk before birth? Yet, to satisfy her wishes, with her looking on she tries to milk it: but the labor was in vain. Then the goat being led to Osanna, she milks with her own hands the one not yet having stretched udders, and wrings out as much milk as she thought would suffice for preparing the dishes. This done, the goat gave milk for several days, before it brought forth its young; which yet there was no one, except Osanna, who could draw out, even with much sweat.

[203] When a certain woman, the wife of John the baker, whose name was Catherine, was in danger from a difficult birth (for the fetus was reversed, and had thrust forth a hand from the womb), several physicians and midwives were summoned, she eases the birth of a woman in danger of childbirth, who might bring her help. They, having tried all remedies, could neither relieve the mother of pain, nor by any industry bring forth the fetus. Wherefore, to save at least the mother, they cut off the son's arm; thinking they would provide him an easier way of coming out. When they had attempted this too in vain; ignorant what more to do, committing her to divine providence, they withdrew very sad. A certain woman, pitying her lot greatly, since she esteemed Osanna's prayers highly, and trusted that she would do what the physicians could not obtain by their arts; sends to ask her to impart her help to the languishing woman, in the highest torments. She promises that she would bring help to that woman. Then, approaching God the greatest, and pouring forth ardent prayers to him, she obtained the birth for her: for in the same hour, beyond the hope of all, she brought forth the lifeless fetus, and shortly recovered.

[204] A certain woman, poor and a beggar, having a withered hand and fit for no use, met Osanna; and with the highest faith in her speaks thus: It does not escape you, sweetest Mother, how poor I am: she heals a withered hand, behold I bear a withered hand, deprived of strength; with which I would provide myself a living, if I could use it even moderately. I beg you as a suppliant, by the Passion of Christ the greatest, that you grant me your help: for no way of obtaining health is left to me, except your prayers. With this gift alone I desire to be endowed by you, that, I say, I may be able to draw thread from a distaff, by which I may save my life. Osanna, pitying the poor woman, placing her crown on the sick hand, exhorts her to be of good hope, and to give faith to the divine clemency. She, full of hope, departing from Osanna's sight, the next day, when she had attempted to make trial of her hand by spinning; found herself in the best health and with whole strength to perform whatever work she pleased.

[205] A certain woman, laboring gravely under an ulcer which they call a cancer, could by no art attain health, except by the application of fire. she drives away a cancer, And when she was greatly tortured, and was by no means willing for fire to be applied to her; having set out to Osanna, in whom she had placed all her hope; she laments her wretched lot, and asks that she implore heavenly help for her, since she could be healed only by fire, and could not bear it with a secure mind. Then Osanna; Return, said she, home, daughter: I hope God will bring you help. Whatever the physicians order, do willingly: but when they wish to remove the ulcer by fire, let me know first. She, taking up the command, drank the medicines the physicians offered. But when they had appointed fire for the ulcer on the following day; she reports the matter to Osanna, and begs her prayers. She, beholding her greatly afflicted, and almost lifeless from fear; Why, said she, do you fear, daughter? Be of good hope: for I do not think God will forsake you. She departed, greatly refreshed by Osanna's words: and when the following night, awakened after rest, she had applied her hand by touching to the ulcer, she found herself entirely so healed as if there had never been any stain there.

[206] When a certain noble and most upright Matron was gravely ill, the languor grew so strong she saves a dying woman, that she looked more toward death than toward life: for she not only took no food, but held her teeth clenched, as is wont to happen to those drawing their last breath. The household sent to summon Osanna, because they gave her the highest faith; and knew openly with how great love she embraced that Matron (for she was most pleasing to her). They were besides of this opinion, that she would altogether bid farewell to the living, unless she were recalled to life by Osanna's prayers. She came familiarly and amicably, and inquires how the matter stands. When they had related that they could send no food down the sick woman's throat, with her teeth clenched in a wondrous manner; she bids some food be brought to her. Then, the sick woman with gentle words

addressing her, she exhorts her to bear all things patiently, and to take food from her hands. And when, having taken a spoon, she had parted the clenched teeth (which was very easy for her to do), putting a little food in her mouth, she bids her be of the best hope, and trust in the divine Passion of our liberator Christ: for it would come about, she said, that she would repair her former strength. The sick woman seemed to return as it were from the dead: and she began to bring forth firm words, so that she gave no small hope of her welfare. From then on she began to be better, and at last came out unharmed: then she herself, and all who were present, referred her health to Osanna's merits.

[207] A certain wart, between the nose and the eye, tortured Bonaventure of Crema, she cures a gangrene, and was now turning into a cancer: which the physicians, noticing, resolved to cut off, lest perhaps it should defile and corrode his whole face. But he greatly feared lest he meet death by that incision: After his wife Beatrice had perceived this matter; she admonishes and exhorts him to go implore the protection of Osanna, a religious and most holy woman: for she said she knew that she had accomplished many things beyond human faculty. He assented to his wife's persuasions, and commended himself to Osanna with the greatest readiness of mind he could. Then after rest, summoning his wife, he offers the wart to be beheld, which had fallen off of its own accord: for he was healed in every part.

[208] When a certain young woman, who attended to Osanna's service, was tortured in her eyes; she resolved to keep her, caught up to heavenly things, the pain of the eyes, to obtain health by her touch: for she had great faith in her, since she had beheld her heavenly and almost divine life. One day therefore, beholding little tears flow from the rapt woman's eyes, silently collecting some, she anointed her eyes with them, and at once she recovered.

[209] When a tertian fever gravely afflicted a Monk of the Congregation of St. Justina, he one night, on which he awaited the fever, a fever, prays Christ to impart health to him by the merits of the Virgin Osanna. To her too, though absent, turning his speech (for he thought she was of such sanctity that, though absent, she would understand his prayers too) he asks her with suppliant palms to impart her help to him. The prayers of the faithful man did not go away empty: for thereafter he never felt any trace of that fever.

[210] A certain citizen had a daughter, ill in her legs: for, on account of contracted sinews, deprived of strength, she could not even stand, much less walk. and the contraction of the sinews, But after many remedies, and those indeed vain, the father took the counsel of meeting Osanna, in whom he greatly trusted. When therefore he had brought his daughter to her with the highest hope; he begs as a suppliant that she set by her prayers some measure to his adverse fortune and his daughter's unhappiness. But Osanna; I am not, said she, good man, such a one that you should give me such faith. To you indeed and your daughter I promise all my help: but God will do what he himself thinks right. But as he conducted himself importunately, and stirred her to compassion, she led the girl into her chamber with all witnesses removed. Then a little after, having gone out, she returned the daughter to her father unharmed; and so unharmed that she returned home on her own feet.

[211] The maidservant of a certain Matron, affected by sorcery, went to visit Osanna, who was sick, at her house. she frees one infected by sorcery, And when, pushed back by the multitude of those standing by, she could not approach the bed; beholding her from afar, she commended herself to her in mind and thought with the highest faith: for she had placed such hope in her sanctity that she did not doubt her thoughts lay open to her. Wherefore returning home, as soon as she set foot within the house, she vomited up all the sorceries, and was most fully healed.

[212] and a girl from a fever, When a girl, eleven years old, whose name was Isabella; the daughter, I say, of the most distinguished Pietro Francesco Benadusi, physician of the Prince of Mantua, labored under a most grave fever: every day she sought out Osanna, thinking she could easily be freed from all sickness, if she beheld her face. When Osanna had understood this, who pursued the girl's father with remarkable goodwill (for she had often most diligently cared for her, sick, and restored her, dying, to life) she sends to her, through her maidservant, since she herself could not go there, what we call her Crown for greeting the Virgin Mary. The girl received Osanna's Crown, with great and sincere faith, as if sent down from heaven: then, while she puts it around her neck, immediately and at almost the same moment, she obtains health. And the girl gave such faith to that Crown that she was by no means willing for it to be drawn from her neck: fearing lest, with it removed, she should fall again into sickness. by the touch of her Crown. The same girl, two years having passed, laboring under a pestilent fever, most fierce indeed and one which brought nearly all the sick to death; in the same manner continually sought out Osanna, in whom she had placed all her hope. When therefore she had come to the sick girl, not free indeed from suspicion of death; at once the girl began to be better: and shortly, beyond the hope of many, recovered. Then Osanna, having set out home, never set foot from there on her own: for she lay sick in bed, and left mortal things from that sickness.

CHAPTER II.

Miracles by which God soon honored her after death.

[213] At the time when the Virgin Osanna passed from this life, Mantua labored under a certain pestilent fever, grave indeed and most sharp, Invoked, she heals a pestilent fever, which in a short time brought a man to death. This therefore, invading a Soldier, tortured him with a most fierce pain of the head; and stirred torment in his shoulder, which a falling stone had once wounded. But when a boy had come home, and reported that Mother Osanna had breathed out her spirit; he conceived a vow to her, if he should be restored to his former health. He, soon relieved both of the fever and of both pains, went to see her before she was consigned to the tomb. Wherefore, when they charged him with imprudence, and said that, if he went there, he would prepare death for himself, since the earthly air blew with great force; he, scorning their opinion, went to see the sacred body, and returned home unharmed.

[214] As Osanna was passing her last hours, a girl not yet past her seventh or eighth year became so lifeless a girl held for dead. that for three hours she had no use of her senses, and displayed no sign of vital spirit. Wherefore her parents, thinking her dead (for she had been struck for ten days with a most fierce and pestilent fever, and now, five days having passed, had taken not the least bit of food) close her eyes: and, with lights placed around, they wept, grieving greatly that they would be deprived of their daughter, who was their only one. Meanwhile a message is brought that Osanna had expired, with a great throng of the people looking on. When the mother, who had always cherished her with the highest faith, learns this; she vows that she would clothe her daughter in her Habit, if she would restore her to her alive. Then at once a thought entered her mind, that if she applied some small remedy, she would obtain her daughter by Osanna's merits. Therefore having brought to its outcome what she had conceived in her mind, the girl seemed to breathe a little. Then about midnight, as if roused from a deep sleep, addressing her mother, she asks for wine-soaked bread: and having received it, she rests until daybreak. From then on, most fully healed, before Osanna's body was consigned to the tomb, the mother led her to kiss it, thinking she had been restored to life by Osanna's clemency.

[215] A certain noble woman had from her daughter a little granddaughter, She frees one woman from a fever, who was tortured by a pestilent fever and a most grave pain of the head. When it was reported to her that Mother Osanna had left mortal things, at once running to her, placed on the bier, after she had poured forth, and with great faith indeed, prayers for her granddaughter, she applied two Crowns to Osanna's body. But returning home, she addresses the sick girl, lying in bed, with these words: Behold, daughter, that most holy Mother of ours Osanna, having left us, has ascended to the heavenly chambers: but with these Crowns I have touched her body: if I affect you with the sign of the Cross by them, I hope you will come out unharmed. When she had done this, with the girl assenting, sleep seized the sick girl. But awakened, when she was asked how she was; Mother Osanna, said she, has endowed me with health. Wherefore, rising from her bed, she was thereafter held by no fever.

[216] Magdalena, wife of Dominic of Bergamo, for about fifteen days seized by great fevers, and pain of the kidneys and of the whole body, and another woman was so tortured that she found no place that brought her rest. But when she had conceived a vow to the Virgin Osanna, she began to fall asleep a little. And Osanna appeared to her in her rest, with great brightness, and emitting splendid rays from her head (as we are wont to depict the Blessed). When she had beheld her, Oh, said she, dearest Mother, I pray you to have mercy on me: for I have cast all my hope on you alone. Do you think I will be freed? Osanna asserted that she would come out unharmed: and suddenly snatched herself from her sight. It happened as Osanna had foretold to her: for, roused from sleep, she was safe and unharmed, just as if she had never been ill.

[217] likewise one laboring with a ravenous hunger A certain man, healed of a most sharp fever, when he used immoderate and harmful gluttony, fell back into a languor: which afflicted his parents with grave trouble, because they had not resources enough to care for him. Wherefore they exhorted him to have recourse with sincere faith to Blessed Osanna, who had now become famous by many miracles, and to implore her aid. He did what had been persuaded him: for he vowed that he would do something in Osanna's honor, if she would endow him with health. Then he seemed to take a little rest: but when he had awakened, to those asking how his affair was going; I am, said he, fully healed by Osanna's merits. And this by no means strayed from the truth: for from then on he remained unharmed and quite healthy.

[218] When a carpenter was fitting a certain lofty roof, he learns that Osanna had passed from this life, certain persons announcing it. she saves one fallen from a height, Then, speaking with his companions about her sanctity (for she was very familiar to him), the wood broke and he fell to the ground. But while he fell, he implores Osanna's help, and demands her as savior. When, fallen to the ground, he lay lifeless, it seemed to him that he was taking rest upon a soft bed. Thereupon Osanna offers herself to him, marked in the manner of the Blessed, and prays God for his health with him looking on. But roused, he felt no injury in any part (except a small stain on his forehead); though he had thought his limbs were bruised and broken. and a man perishing from the French disease

[219] A certain disease, from the coming of Charles the Younger into Italy, occupied nearly the whole world, which disease the Italians called the French. A most violent disease indeed, which not only defiled men with certain pustules and horrible ulcers, but, tormenting them with most fierce pains, led them to insanity and madness; by this John Andrew Bellinus, greatly afflicted, night and day without intermission raised his cries to heaven. But when he had heard the things that were done each day by Osanna's merits, he conceived a vow to her with the highest faith. Then, with a piece of cloth which had touched the Virgin's body, by his wife on his

forehead and on the limbs, in which he was especially tortured, marked with the sign of the Cross; at once obtaining health, he came out free of all pains: and immediately he was freed from the fever, which had consumed him for eight days. But on the next day, about to make trial of his health, he ate garlic, onions, lettuce, and the rest of that kind which are wont to stir up languors of this sort, held back by no bridle: and as these in no part harmed the man, he gave such thanks as he could to the Virgin Osanna.

[220] and a young man There was a certain young man at Mantua, who for two continuous years and eight months had labored under the French disease, very savage indeed; and had fallen into such weakness that, deprived of all strength, he could by no means put his hand to his mouth. He, about midnight of the Kalends of July, struck by a most grave fever, and tortured with most atrocious pains, nearly fell into despair. But as he was greatly afflicted, and at a loss for all counsel, Blessed Osanna came to his memory: and at once bursting into tears and bitter sobs, addressing the Virgin Mary and Blessed Osanna, he implored them as helpers; and prayed that they snatch him from such great torments. Then, conceiving a vow to Osanna, he persevered in weeping; and asked that she obtain for him health not only of body, but also of soul; since he thought he would never be healed of his bodily languor, unless pardon for his sins were obtained. To him weeping and praying the Virgin Mary offers herself with Osanna: whom when he had seen, at once he speaks these things; Ah! sweetest Mother of God, I pray you to proceed to free me from this savage sickness. When the Virgin Mary displayed an indignant mind, and seemed unwilling to impart health to him; turning to Blessed Osanna, he employed her as his intercessor. But she, with the sick man seeing, kneeling before the Virgin Mary, sweetly supplicated for him. But after she had offered her supplications, when Osanna had given him access to herself; having kissed her, he commended his cause to her. Then, as they snatched themselves from his eyes, he began to move his arms at his will: and at once, freed from the fever, leaping from his bed, with no one helping, he went to draw water from the well. From then on, having obtained the best health, he did not cease from the praises of Osanna.

[221] On the day on which the spectacles of running horses are presented at Mantua, a certain Venturinus, cast to the ground with great force from a racing horse, and another thrown from a horse and bruised; and trampled by its feet, so that all his limbs were crushed; implored the help of Osanna, by whose aid he thought himself once restored to life. She offers herself to him, drawing his last breath nearly, and bids him raise himself from the ground, and hope in God the greatest. He rises, and is led to a nearby house, and there, diligently cared for, beyond the opinion of the physicians, who hoped he would live by no art and no industry, shortly recovered. Then he fulfilled his vows to Osanna, pursuing her with the highest praises.

[222] A certain poor woman and beggar, who had recovered her health by the aid of Blessed Osanna, pierced the finger of her right hand with a great and most sharp stylus; an injured finger: so that it was necessary, even with the greatest difficulty, to draw it out with her teeth. But when she had commended herself to Blessed Osanna, at once she received health: so that in the same hour she washed linen cloths with no harm.

[223] The most illustrious Isabella, Princess of Mantua, having stayed some days at Gonzaga, which is a town of Mantua, was vehemently pressed by a vast pain of the head. She was indeed pressed by pain no otherwise Princess Isabella from a pain of the head. than if someone were most fiercely twisting her head. But the thought of Osanna entered her mind (for she had always had incredible faith in her) and she pondered conceiving a vow to her for her health. When she had scarcely turned her mind from these thoughts, and had conceived a vow to her; suddenly and at the same moment all pain vanished: there remained only a certain disturbance in her head, which occupied her mind in a wondrous manner, and rendered Isabella (as they say) astonished; just as is wont to happen to one who, from adverse fortune, by a certain sudden and unexpected chance, comes into a safe harbor. But indeed, after a very short interval of time, she fully recovered from such great disturbance of mind. This matter she signified not only by words and letters, but testified also by a silver head, hung at the sepulcher of Saint Osanna.

[224] I could have committed to writing many other deeds of this Virgin, and could have described countless miracles of hers; which can easily be conjectured from the images which are hung each day at her sepulcher. Other miracles occur daily. But lest the multitude of the things done by her be a weariness to readers, I have plucked from very many the more distinguished; those, I say, which will bring both honor to the Virgin, and no small utility to the Christian Republic. For whoever sets these before his eyes as an example, I do not fear but that he will come out a most upright and most holy man. Thus far the former Life; but there follow the place and author of the printing, with the Privilege of the Prince of Mantua, in this manner:

At Milan, with Alexander Minutianus, in the year of the Lord 1505, on November 19.

COPY OF THE PRIVILEGE

Granted by the Most Illustrious Marquis of Mantua.

[225] Francis, Marquis of Mantua, etc. There comes to light the Life of Saint Sister Osanna of Mantua, written by the Venerable Brother Francis of Ferrara of the Order of Preachers, no less faithfully than elegantly. To which the more certain faith is to be given: since he himself was a most eyewitness of her deeds, and an assiduous devotee. We are induced the more willingly to favor so holy a work, for the renown of the name of this venerable Mother: whose memory we so cherish, as we looked up to her living; for the example and incitement too of the good. Since therefore Alexander Minutianus of Milan has taken care to have this Life printed in faithful characters, wishing to beware lest corrupted copies come out from another's printing-shop, by these our public letters we decree and command that no one print works of this kind, except those printed with the characters of the said Alexander, or sell elsewhere-printed copies in our Dominion, or bring them for sale, for two years only; under penalty of fifty Ducats, to be applied to our Treasury for each volume; and of the loss of those which shall be found thus printed or imported against our intention: these present letters to be valid for two years. Given at Mantua, under the faith of our seal, on October 26.

Battista Scalona, Secretary, wrote it.

PTOLOMÆUS.

ANOTHER LIFE

From the Italian of Brother Hieronymus the Olivetan. Spiritual son of Blessed Osanna, and privy to her inmost secrets, printed at Mantua in the year 1507.

Osanna Andreasi, Virgin of the third Order of St. Dominic, at Mantua in Italy (Blessed).

FROM THE ITALIAN OF HIERONYMUS THE OLIVETAN

PROLEGOMENA

The way and gate of Paradise and of all the virtues.

[1] This present book is divided into three principal parts, with the Chapters of each part noted. And in many of the said Chapters various glosses are noted in the margin, Division and form of the work, for the comfort of readers, that they may more easily understand the more difficult parts of the work. (No account, it seems, is to be taken of these glosses in this version, for what those would provide, the marginal Synopsis, formed in the usual style of our work, will do much more perfectly.) But one would need to have the spirit of the Virgin herself, who would wish to understand it well. In the first part are narrated some matters of the life of Blessed Osanna herself, beginning from her tender age. In the second, are various spiritual conversations, held with a certain spiritual Son of hers, collected over the space of many years with great difficulty, because many supernatural matters are contained in them. tripartite, The third part has some of her Epistles, written with her own hand, to her aforesaid spiritual Son, in various years and times: but these are the smallest part of those she wrote, lest, namely, if all were placed here, the volume should grow too large. Would that, however, all had been preserved up to now, and brought to light; surely no less worthy of it than the similar Epistles of St. Catherine of Siena, of which a whole volume is had.

[2] In the beginning is contained an Epistle to the persons to whom the work is dedicated, the Argument, the Proem, with certain preambles. on the name of Osanna, the Testification of the work.

Chapter I. Here begins the life or passing of Blessed Osanna of Mantua, and how she was taught by an Angel. (About to give a division of the Chapters proper and conformable to the rest of our work, I will henceforth write the numbers of the Chapters, placed at the end of each title, in such a way at the beginning, that at the end our numbers are noted, at the beginning of each Chapter, noting them in the margin too, corresponding.)

II. The Prayer which the soul makes to God.

III. The beautiful apparition of God.

IV. The Petition which the soul makes to God. The titles of the chapters of Treatise 1.

V. Her prayer while still a little infant.

VI. On the first attraction of the Virgin, and how God and the Mother of God instructed and taught her.

VII. The battle which the Demon brought against her, on account of Confession.

VIII. On her humility, and the as-it-were annihilation of her own self.

IX. How the little Jesus appeared to her, fixed to the cross.

X. On the holy love which remained in her soul.

XI. On the affliction which her father brought against her, in her youth.

XII. When she took the Habit of St. Dominic: and how her father wished to give her in marriage: but she was betrothed by God.

XIII. On the many tribulations which her Brothers brought against her.

XIV. On the macerations of the body, and great penances.

Here begin the holy conversations.

I. The first Chapter of the second Treatise.

II. On a certain petition, and of the second, made by the Virgin to God, when her soul was placed in prayer.

III. On the time when she received the crown of thorns, and the other pains of the Passion of Christ.

IV. How she saw the soul of her companion, when she died, set out with a great light.

V. On her great charity and patience.

VI. On her scanty food and sleep.

VII. When she received the pain of the side and the other pains of the Passion of Christ.

VIII. A repetition of her pains, with the provision and demonstration of her Confessor.

IX. On the many things foretold by her.

X. On her Profession, and her many tribulations.

XI. On a certain great union with the eternal Father.

XII. How Sister Columba of Perugia appeared to her the first time.

XIII. On a certain Prior who died at Naples, who appeared to her after the end of one month.

XIV. The knowledge of a certain soul devoted to her, and of her salvation.

XV. On her death and its pains; and how she foretells a certain great infirmity of hers.

XVI. That which she herself knew of her death.

XVII. On the infirmity, foretold to a certain spiritual son of hers.

XVIII. On the pains of the Passion of Christ noted above.

XIX. A repetition of many things, and the testification of the Author.

XX. On a certain thing foretold to her kinswoman.

XXI. On the many pains of the Passion of Christ mentioned above, which she suffered, and the testification of the Author himself.

XXII. A repetition of the pains of the Passion, and the prolongation of her death, and the salvation of certain souls.

XXIII. A certain wondrous vision of the order of the blessed souls, and the salvation of certain souls.

XXIV. On Italy, and how her death was deferred.

XXV. On her penance, and a certain devout person of hers.

XXVI. A repetition of the pains of the Passion of Christ, and on her death.

XXVII. On the frauds of the demon.

XXVIII. On her Confessor, how he died, and she knew the state of his soul.

XXIX. A repetition of the pains of the Passion.

XXX. A fuller certification of the age she had, when she began to suffer ecstasies.

XXXI. A repetition of the pains, and especially of the heart.

XXXII. On the wrath of God, and the scourge prepared for sins.

XXXIII. On the Pope and the Church, and other persons.

XXXIV. On prayer, and whether it was hindered for her by occupations.

XXXV. On the prayer which she made, abstracted into God.

XXXVI. On a certain soul devoted to her, and the two goads of the soul.

XXXVII. A repetition of the increased pains.

XXXVIII. On certain persons in particular, whom God threatened.

XXXIX. On the many things which God worked, with her mediating, and indeed with the Virgin as it were unwilling.

XL. How, when she was rapt in spirit, a boy was seen near her.

XLI. How she could not explain in words certain things of great mystery, seen on the Day of the Nativity.

XLIII. How God changed her heart.

XLIV. How her heavenly soul was betrothed by God.

XLV. How some visions were not imaginary, but intellectual.

XLVI. On the knowledge she had of persons, good and bad.

XLVII. How the Virgin herself made prayer.

XLVIII. On a certain miracle.

XLIX. On the miracle of the submersion, which she suffered in the Po.

L. How she drew milk from a she-goat that had never given birth.

LI. How she saw the majesty of God, and Hell and Purgatory with their dwellings.

LII. How she freed a Nun possessed by a demon.

LIII. On the temptation by which the devil assailed her.

LIV. On the union made with the eternal Majesty.

LV. On her great humility.

LVI. On the signs of prayer heard or not heard.

LVII. On the five petitions which she asked of God.

LVIII. When her soul was rapt above the mysteries of the Passion of Christ; and afterward on another sense of hers.

LIX. The union in which the soul feeds only on itself.

LX. How the Virgin twice beat the demon.

LXI. On what the demon did to her at St. Vincent's.

LXII. On the monastery of St. John.

LXIII. On the Duchess of Urbino, and a certain other person.

LXIV. On the three things which she was asked in prayer.

LXV. On her penance.

LXVI. How she foretold future things, threatening a certain spiritual Son of hers.

LXVII. On the death of Lady Margaret, Marchioness of Mantua.

LXVIII. On a certain thing foretold concerning the Chapter of her Brothers.

LXIX. On a certain Preacher, tempted to leave the Order.

LXX. On a certain great union with God, and how she saw her whole life.

LXXI. On the Duchess of Urbino.

LXXII. On the nurse of the Lord (Marquis) and her death.

LXXIII. On the pains of the Passion of Christ which she felt, and their time.

LXXIV. On Sister Columba of Perugia.

LXXV. On the salvation of certain souls, and the scourge prepared for sinners, and the Duke of Urbino.

LXXVI. On the tribulations of the servants of God.

LXXVII. How she could not utter divine things.

LXXVIII. On a certain Communion, and how she saw her whole life.

LXXIX. How the demon appeared to her.

LXXX. How she saw the little Jesus in the manger with his Mother.

LXXXI. How she was miraculously communicated.

LXXXII. The promise of eternal life, and how she prayed for her persecutors.

LXXXIII. On her many disquietudes, and on a certain wondrous Communion, and other matters.

LXXXIV. On her pains, and how she foretold to a certain spiritual Son of hers that he would be present at her death, and other matters.

LXXXV. How Our Lady gave her the little child in her arms, in the temple of Solomon.

LXXXVI. How God moves the soul united to him, to ask those things which please him.

LXXXVII. Inquiries about the pains of the Passion of Christ, which she continually bore.

LXXXVIII. On certain wonders, and how the demon appeared to her.

LXXXIX. How, on account of the great pain of the heart, her side seemed to be opened.

XCI. How step by step she saw the whole Passion of Christ at Jerusalem: and her declaration concerning some steps.

XCII. On the resurrection of Our Lord Jesus Christ.

XCIII. On the places of certain souls, beheld in Paradise.

XCIV. On the return of a certain spiritual Son of hers to his country.

XCV. On her infirmity and death, and where her body was placed.

XCVI. The testification of her writings.

There follows the third Treatise, or the third Part, the argument of Treatise 3. into which are inserted certain Epistles from the hand of Blessed Osanna herself: in which are contained many devout matters, for the confirmation of her holy conversations, and of the trust which she had placed in a certain spiritual son of hers; and there are in all forty-three Epistles, arranged in order one after another.

The testification of the work.

DEDICATION OF THE LITTLE BOOK.

3. To the most Reverend Father and Lord in Christ, To the Gonzaga Marquises, as spiritual sons of the Virgin, Lord Sigismund, Cardinal of Mantua, and to the most Illustrious Princes of Mantua, Francis and Isabella.

Brother Hieronymus the Olivetan, The Life and Conversations of Saint Osanna of Mantua, of the third Order of Preachers.

So the Author in Latin, the rest in Italian, and thus often through the context Latin words are mixed throughout this whole work: which, although I have kept them unaltered, it has nevertheless not seemed good to distinguish by typeface. And Sigismund was the brother of the Marquis, but he is named here in the first place, because Julius II had created him Cardinal in the year 1503; afterward in the year 1511 he was also made Bishop of Mantua, a man most praised on every side. Him therefore, and the Marquises, the Author thus addresses, at the beginning of the printing begun: for what we have set forth above, being now finished, were printed to be placed before the book: nor is any other title prefixed.

Just as it was impossible for me, most Illustrious Lords, not to undertake this most healthful task, of writing the mellifluous and spiritual matters of our Seraphic and most illumined Osanna; this work about her is offered so it was necessary that I should dedicate my writing to your Lordships. For the invincible love which she had, while living, toward your most Illustrious Lordships, requires that, according to the observance, which was assiduous, highest, and tireless in her concerning your souls, and your bodies and your estates; so also by your favor and proclamation her prerogatives, graces, and praises be extolled among mortals in her absence; inasmuch as you were her most chosen Sons, and Princes most diligently cherished, and most cordially always loved. Let therefore your most Illustrious Lordships receive the maternal praises, and supernatural graces, written and dedicated by her, though unworthy, servant, and reduced into a volume by no means long (because her mental conceptions cannot be expressed) and may you fare well with the Lord Jesus Christ.

ARGUMENT.

[4] The secret conversations of the holy life, and the wondrous spiritual sweetnesses of the heavenly Osanna of the Andreasi, of Mantua, of the third Order of St. Dominic, held between her and a certain spiritual Son of hers, containing matters learned from her conversations over 19 years. over the space of about nineteen years (although long before they had been bound together by God through friendship) newly compiled, are brought to light, for the common salvation and utility of many souls; but especially of faithful, contemplative, and devout creatures, by whom this little work will be more subtly understood, and tasted with greater sweetness.

PROEM.

[5] To confound the horn of human pride, it altogether befits all the faithful to hold for certain that the clemency of God, by his providence, has so disposed and ordained, that for his greater honor he should always choose the weaker: The author gives the reason, and that he has divinely bestowed and worked such wondrous things in the frail sex, over the space of fifty-six years, five months, and one day, in which this divine soul lived in this world; and that I, endowed with slender virtue and learning, should be the herald of so many and so immense graces. And this came to me as pleasing too, that thus God may be the more praised, in the most ample magnificence of his gifts; then on account of my obligation toward his Majesty, and this glittering Star, and for the edification of spiritual minds, why the gifts of God were conferred on the virgin over 56 years especially of those who long ago were planted in spirit by that heavenly gardener while she was on the way. Although I grieve enough, that, on account of my scanty virtue and learning, I am found unfit to undertake so great a task; and that much will be lost to it through this, that fitting sufficiency for it is lacking to me: but I think the divine providence has thus preordained this, lest such sanctity be attributed to human learning. It also displeases my mind, that things almost impossible to explain and most difficult to grasp must be narrated. Nor am I less burdened when I consider that there is great danger lest food be set before nauseated stomachs, and pearls be cast before swinish throats. Let God therefore prepare suitable readers, though he himself unequal to the work, may write it; by insinuating into minds the hidden mysteries, which cannot be explained in words, except perhaps to souls experienced in such things; by repressing too the fastidious, and confounding the biting barkers, that his divine Majesty may enjoy the ampler magnificence of his sublime works.

[6] But we will narrate only those things, and bring forward most truthful witnesses, which I saw and knew by eyewitness faith in this holy Virgin. and though the matters are almost incredible, For just as the most kindly hand of God is wont to be continually generous and very strong in his true servants; so it was neither weak nor stingy in that blessed soul; but always most generous, beginning from her tender years, and daily until the end progressing for the better; so that from childhood she was instructed by divine ministry and (if it is lawful to say) deified, as will be abundantly proved through the context of the following narration. Psalm 93:12 For she is not found ever to have learned letters through any man, as it is written in the Psalm, Blessed is the man whom you instruct, O Lord, and teach him out of your law, and concerning many other things according to what is to be said below. Nor let the minds of hearers take this as impossible, since God has worked similar graces in many Saints of both sexes, except that the frequency of her raptures was publicly known: of which Scripture gives sure testimony, and which, by faith, we believe, even though we cannot have a singular and sensible token of invisible things. Although a somewhat greater knowledge of this precious gem has been imparted to us, because she existed in our times, and because we conversed familiarly with her. Yet I could not say how innumerable times that blessed soul was seen, by men of every condition, publicly rapt into ecstasies, under which she had great visions of the state of Paradise and of the heavenly Court; and what she learned under them, the obscurity of Purgatory too was shown to her, and the horrible places of the lower regions; she foresaw moreover the salvation of many, and foreknew the damnation of certain ones. In the eighteenth year of her age she was betrothed to God, then instructed in the true and sensible pains of the Passion of Christ; finally she had her heart changed and purified by the hand of God, and obtained many other supernatural graces.

[7] Do not think, reader, that she, who was in every act of hers most humble, was content that the benefits divinely conferred on her should come to notice: for she was always most secretive, she herself revealed it to the author, even to her Confessors, if you except a few; and she often asked a certain spiritual Son of hers with great insistence, that he would be willing to burn many letters written with her own hand, lest with them God's gifts in her be made public; always fixed on this saying, My secret is for me. But on account of the long importunity of that spiritual Son of hers, and his most ardent charity toward her, she could not deny him, under the faith of the strictest secrecy, the knowledge of her secrets (with the divine wisdom permitting it), and to allow that, under a promise of keeping the aforesaid epistles hidden, under a promise of secrecy: he should preserve them with himself, and thus satisfy his spiritual desire. Yet she knew nothing of the Memorial which was being written by her aforesaid devotee: because he continually desired and prayed God not to reveal it to her, as he had her other secrets; and thus he wished her to be deprived of such delight. yet he secretly wrote down what he heard. But neither was he then occupied in writing any book, and he intended only the salvation of his soul and spiritual consolation. Meanwhile I am certain that either nothing or little is known by him, in respect of those things which he did not know; and so it must be said that what can be written of her is the least, in comparison with many other things.

[8] We will therefore relate, by the indulgence of God's grace, some small matters; Whence this work arises, and first about the name divinely given to her, narrating her wondrous childhood and conversation, nay her sanctification, and the beginnings of her sublime ecstasies, and that in her own words, just as I found it written in a little book in her own hand. In the second place, the lengthy interviews and holy conversations, often repeated with her most unfit spiritual Son, with no care taken of order, except of the time at which conversations of this kind were held, often repeated, namely about her pains; altering nothing by ornament of speech, woven almost in Osanna's own words; but simply writing her pure and familiar conversations, just as they were held between them, according to the very words of the Virgin by which she explained herself; so that, being natural, they may more strongly breathe to devout readers their native sanctity. In the third place we will attach to the work as a kind of crown some of her most delightful Epistles, written with her own hand. But if it happens that another work be compiled, in which certain greater things about her are narrated, it must be believed that she revealed those things to other intimates of hers too, however few, because she was most secretive, and as it were jealous of the divine gifts in her. Indeed, as often as she spoke of spiritual matters, she almost always cut them short, and smiling said, Another time we will speak of this too: which she did thereupon, on account of the sudden and very easy ecstasy, by which she feared that spiritual discourse would be hindered from proceeding at length.

[9] Furthermore, for everything we will give praise to God, from whom all things proceed. But there would be great remorse of conscience, with certain particulars omitted, if we did not say all that is in us, about this holy Virgin; except certain particular minutiae, which it would now be unseemly to publish; yet these are kept in mind, with the purpose of leaving a memorial for posterity. For I firmly believe that the divine providence therefore wished these secret matters, reserved for another time. done to that heavenly soul, to be held by eyewitness faith; that at some future time they may be published, and that so many divine graces, conferred on that blessed soul, be not buried together with her body: which without doubt would have happened, had not God hidden from the Virgin the writing of them, since she was beyond measure scrupulous.

On her name.

[10] The name of Osanna seems divinely given, That holy name Osanna, as regards the naming of creatures unusual and new; whether it was imposed on that blessed soul by a man, by human instinct, I indeed do not know; I would rather believe it was given to the little girl by divine inspiration. For I do not recollect that a name of this kind was given to any creature, especially a Christian one, to signify her salvation and that of many through her, before that blessed soul, except to God alone. Because this name, Osanna, is a Hebrew name, and is interpreted, I beseech, Give life, Save in the highest. That name was consequent by effect to a supervening cause, showing a heavenly soul, to be Saved in the highest, and through her many to be saved: and just as it connotes and signifies Loftiness; so it was a demonstrative sign that her conversation ought always to be in the heavens by mental elevation and divine contemplation. and the sublimity of her contemplations. And for this cause we call her, A heavenly Soul, because she was always carried up to heavenly contemplations. And it is the pure and mere truth, as can be verified by many attesting, that whenever the Virgin could obtain a quiet time and a secret place, she was more in heaven by contemplation rapt into God than on earth.

[11] We will therefore say of this blessed soul that she was, Osanna, that is, A heavenly Dwelling, saving herself, and through her others; as in the course of the History we will clearly narrate, that God often said to her; that he wished to save many souls through her; and she herself too often with her own mouth declared this same thing to us; wondering, on account of her insufficiency, that she had been chosen for so great a grace. Hence we said that the divine providence has well fitted and squared the name of his chosen Bride, consequent and different from others; to show that her sanctity was as far distant from the sanctity of other common creatures, as the name itself was of greater excellence. And therefore, The Author knows of none so called before, just as no others are found to whom such a name (as we said) was given before her; so (in our judgment) let no creature be found in these our times who had such great familiarity with God. Yet we submit our judgment to any other sounder one; we have said this only to this end, that this name may sprout in the holy Church, and her sanctity be known: but the declaration and definition of this holy name we will leave to better and subtler interpreters than we are.

Indeed, after so many Latin and Greek monuments examined in this work on the Saints, nor do we know one I confess that the name of Osanna, given to anyone, has not occurred to me hitherto any more than the name Hallelujah. But although I see it could have happened that to someone born on Palm Sunday, when the Church sings the joyful Hosanna with the Hebrew children meeting Christ, this name might be given, to testify the common joy of the family at such a birth; yet we cannot think this of our Virgin, who, as will soon be said, was brought to light on January 17; but at most that the woman who received her baptized from the sacred font, and gave her her own name, or another earlier one. Yet this very thing could scarcely have been unknown at Mantua: much less if it had been left and handed down by ancestors from the Lombard tongue. Willingly therefore in this so unusual appellation I would acknowledge something of extraordinary providence, which, however, that it did not come more distinctly to the notice of the writer inquiring into it, I will always wonder, only 58 years having passed from the birth of the Blessed, when it is not credible that no one survived who retained in memory the cause or occasion of imposing the name.

St. Osanna, sister of Osred, King of Northumbria, for she who flourished in the 8th century in Northumbria whose cult in the northern parts of England beyond the Humber, in the church of Howden, Silvester Giraldus found, when visiting Wales with his Archbishop of Canterbury Baldwin about the year 1188, mentioned by Henschenius in the omitted ones, does not seem able to be drawn in here; nor ought it to be doubted that her name, as well as that of Oswith, Osred, Oswald, etc., is Saxon, and so has nothing in common with the name of the Virgin of Mantua. Yet since there will nowhere else be an occasion of treating of her, the knowledge of the day on which she was wont to be venerated being lacking: I would willingly add here from the Chronological Index of our Alford, that there were two Kings Osred in Northumbria, of whom the first reigned from the year 705 for 16 years, the second only one year from the year 789: but of whichever St. Osanna was the sister, it seems consequent that she flourished in the 8th century. About her this matter of more recent memory was told to Giraldus, that the concubine of the Rector of the church incautiously sat upon a wooden tomb, raised in the manner of a seat above the floor: who, when she wished to depart from there, with her buttocks fixed to the wood, could not be torn away: until, the people running up, with her garments torn and her body bared, and afflicted sharply with frequent disciplines until a flow of blood, with many tears too and supplications, compunction following and penance enjoined, she departed loosed by divine power. St. Osanna has a Saxon name. There is also in Brittany the cult of St. Osmana, a solitary Virgin: whether she has anything in common with the Northumbrian Osanna, it will be permitted to examine on her day, September 9.

The testification of the work.

[12] What we saw with our own eyes, what we heard with our ears, and perceived by eyewitness faith, about that blessed and heavenly soul Osanna, this alone we announce under holy faith, and testify that we had it from no other creature, but only from her virgin mouth, and that we drew it from a certain little book of hers while she was living. And this Testification is wholly expressed in Latin words. But the rest in Italian: whose ancient division into three Treatises, as above into books, it pleases here too to follow, with the numbers of the Chapters contracted to fewer and the old number noted in the margin.

TREATISE I.

Almost from the Virgin's own Manuscript, on the beginnings of her spiritual life.

CHAPTER I.

At six years old, invited to holy love first by an Angel, then by the little Jesus appearing, she gives herself wholly to him.

[13] This little girl and divine little plant was born in the year one thousand four hundred forty-nine, on the seventeenth day of January. Her father's name was Nicholas; Born in the year 1449, on January 17, her mother's Agnes; noble citizens of Mantua; from whom several other sons and daughters, of great goodness, took their origin. The divine providence looked down from heaven on the little girl, and orderly governed and preserved her in such tender little age, foreseeing the future successes in her. But when she had come to that measure of years in which nature begins to grant some use of free will, namely within the fifth and sixth year, God began to show his gifts in her, that is, to draw to himself the soul of this little girl, as we find in a certain little book of hers, and she herself related of her own accord while she lived. Therefore at such an age she was placed, inspired by the Holy Spirit, to contemplate her condition: and while she thus meditated, she heard a great voice saying

to her, O little daughter, life and death consist in loving God.

[14] Then her soul was rapt in spirit, and an Angel offered himself to her, who, taking her by the hand, led her up above the heights of the heavens, teaching her and showing her the supreme Deity, and at the same time saying: See, little daughter, and attentively consider the works of God, not yet six years old she is instructed by an Angel to the love of God, and for what cause they were made. Lift up your eyes, and behold the supreme Trinity, how it remains forever. The Angels were created, and many of them were suddenly plunged into the great lake of perdition; and this because they were unwilling to acknowledge and love their Creator; but others, because they loved him, persevered in the highest and blessed love. Behold, little daughter, to what one comes by not loving God; but by loving, to what sublime degree one ascends. Afterward the Angel led the little girl through the midst of the choirs of those singing praises to God, in token of holy love: and thus he instructed her according to the condition of each place to which he led her; and he said to her; These first ones, O daughter, are the Seraphim, inflamed with holy love and full of love. But behold above the loving God, with his beloved Bride and mother of the incarnate Word, awaiting whether perhaps some creature on earth seeks and asks holy love, and ready to give them the blessed vision too. Next stand the Cherubim, wholly in wisdom, who live by holy love. Likewise the Thrones, the Choirs of Angels being shown to her Virtues, and Powers, all blessed through love and veneration, standing continually before the supreme God, occupied in chanting his praises in acknowledgment of his Deity. Afterward the Principalities, Archangels, and Angels were shown to the girl, with the whole heavenly fatherland; and it was explained to her how through the love of God they were blessed, and how through sincere and divine love the soul comes to a sublime degree in heaven. And the Angel said to her, O sweet daughter, see and understand how this blessed life is possessed only through true love and the holy love of God.

[15] But when he had led her by the hand through all the aforesaid places, and had shown her all the heavens and all the elements, he said to her: and the elements, angelic little daughter of God, note well and imprint on your memory what you have seen and heard, that you may be inflamed with a perfect desire of the true and holy love of God, which few know how to find. Behold the heavens and the elements, continually running their course, and communicating their influences to the earth, only that they may please God; and especially that they may instruct the true lovers of God, continually ready to contemplate the whole machine of the world; and looking to this, that they may come to the true knowledge of God, and his perfect love. Behold, sweet daughter, how all the animals of the earth and sea were created for the sustenance of man, and likewise whatever is born from the earth, teaching her that love: namely herbs and the other things lacking sense. Consider how every creature by its being cries out or shows nothing else than, Love God, all you who live upon the earth, because he made all things only that he might be loved by you. It is certain that anyone lives in death, unless with a perfect heart he loves God above all things. O sweet daughter, this is the way by which you may be imbued with the perfect love of God, and serve him alone.

Chapter II.

[16] Here the Angel disappeared, and the girl, returned to herself and wholly anxious, which she imprints deeply on her mind, found herself more afflicted than ever before; firmly retaining in her mind what the Angel had said and shown her: and she conceived much fear from the aforesaid vision, because she knew that God was not yet truly and perfectly loved by her, as he ought to be. Wishing therefore also to come to true perfection, she began to speak to God thus with tears: * O my God, my God! By love you made me, who before was not; and this that I might love you and know your immense and innumerable benefits. O my sweet Lord, incline the ears of your piety, and hear a little while my petition, and do not despise my intention and holy desire. Meanwhile I wholly tremble, my Lord, because I neither love nor know you as I ought. Yet, O eternal goodness, my mind is disposed to love you alone, my God, in the highest degree, and to serve you alone most diligently: only let me know, O my sweet Lord, how to find the reason and the way by which I may with the effect of holy love and holy works embrace you alone. Therefore I beseech that you would be willing to illumine me with the fire of the Holy Spirit, and in this way to teach and establish me, that I may wish and be able to love you alone, my God, perfectly, and to serve you with all my heart.

Chapter III.

[17] While I persevered in this complaint, lament, and petition; behold there appeared to me he who alone is the true consoler of all the afflicted and those thirsting for holy love; the little Jesus, I say, Then the little Jesus appears to her, brighter than the sun, and full of all fragrance; splendid, lovable, bright, wholly gracious, and whiter than snow. His eyes were altogether pleasant, and his mouth shining. Great indeed appeared the comeliness of that luminous aspect and divine majesty, which my soul beheld, by a certain mode of intuition, which I cannot explain. But he, fixing on me with a loving regard, drew my soul to himself by that splendid appearance. And the little one seemed to have hair somewhat colored, in the likeness of shining gold; and above it a crown of thorns very pricking. And when I thus considered the little one standing by, he seemed, turned toward me, to entice me as it were gently. with the cross on his shoulders; But behold upon his shoulder a great cross, much greater, as it seemed, than himself: and in such a form the little Jesus began with a placid face to speak these formal words: O daughter and beloved soul, I am the son of the Virgin Mary and your creator. I have always loved little ones, and have them and want them in my company, because in them I find no defect, nor do they have a taste of carnal foulness, and therefore it is pleasing to me to be continually with them, pure and clean, and to keep them as companions: but pure little virgins I take, and wish to have as immaculate brides, keeping them always in holy cleanness: but as soon as they cry out, O good Jesus! I at once answer, and present myself to them. Hence, O Reader, the little girl began continually to turn over in her heart these sweet words, O good Jesus! and to repeat them with her mouth too while speaking: whence her ordinary exclamation was this, O good Jesus!

[18] Moreover the little one added: O daughter, to every fearing soul, when it calls upon me, she drives away the demon persuading otherwise. I at once answer; What do you wish, my beloved soul? Do you not know that I am God almighty, and remain with you, not permitting any evil to approach you? If you wish anything, ask it of me confidently: for I am most ready to console you, on account of the holy love which I bear you: and wishing to save you, I did not shun death. Then the girl, hearing him bring forth such sweet words, answered: Welcome, Jesus, my beloved. Just now the worst serpent was suggesting to my mind that I should let go your holy love; and at once I ran back to you and cried out, O sweet Spouse of faithful souls! But you immediately came to me, and that wicked serpent at once took flight, She asks therefore to be established in love; when he heard your name invoked; and when he saw you, my Spouse, present, confused with great shame, he withdrew. But when he had departed, cruel and malignant, I found myself with you, beloved Jesus: I cried out, and you, my Lord, at once were present. Wherefore I ask you, my sweet Lord, that you would be willing to remain with me, and with your holy taste and love inflame my icy heart. I am wholly sorrowful, and seem to myself to be utterly desolate: therefore, my sweet Lord, I pray you to come to my aid, and not to look upon my great sins: but let me taste a little of your highest sweetness and goodness, that I may be more solicitous and more fervent. I would not wish to be found any longer so insipid and cold, in your holy and nourishing love.

[19] The most sweet little Jesus answered: O my beloved daughter, doubt nothing, which the little Jesus promises, because in this which you ask, you will be consoled; and I will give you my goodness and highest sweetness to taste so copiously, that you will desire bodily death rather than life. You know, my daughter, how you were instructed by my Angel, and saw the supreme Trinity, with the whole heavenly fatherland, and all the other lower creatures. But now, to show you that in all things I wish to console you, and to give you my grace; see now and attentively consider how, for love of you, I bore great pain and affliction: through much patience: but let this be to you an evident sign, that through much suffering and much affliction you must pass for the sake of my love. Yet do not be afraid, my beloved daughter, because over all things you will obtain victory through holy patience. Only strive to remain perseveringly in my holy and pure love; then I will always be with you. Yet you will not always taste my sweet manna, but I will sometimes depart and you will remain deprived of that sweet savor; but I will not on that account remove my grace from your soul, being always its preserver. As long as you remain conformed to my will; let anything happen, you will never be forsaken by me.

[20] The girl answered: O good Jesus, my beloved; come to me: for you alone I seek, you alone I wish to love, yet he bids her first cleanse her heart. although I do not know the way, nor by myself know how to find the road. Come to me, my most kindly Jesus, and teach me to do whatever I can and is pleasing to you: for my heart wishes to desire and attain nothing else. The little Boy answered, O my sweet little daughter: I will come to you, and will give you savory teachings, full of mellifluous manna. Prepare your clean heart for this immortal teaching of mine. Yet, beloved daughter, since you desire to find true and holy love; you must first reconsider and cleanse yourself from every stain of sin and earthly and vain desire, but with purity of heart and holy affection give yourself wholly to me as a bride, whole and gracious, and love nothing else: and I will graciously and kindly receive your offering with the highest will: and I will give myself to you as an immaculate bridegroom, and will be as it were continually present to you, to celebrate the sweet and festive nuptials, which are so sweet and glorious that a spiritual soul would wish to taste

and feel nothing else. Therefore doubt nothing in me, beloved daughter: for I will instruct you to live lovingly and holily. Take comfort therefore, and place and fix all your hope and trust in my divine providence.

Chapter IV.

[21] When that sweet Boy had departed, I remained as it were wholly astonished; and I began to think within myself what it befitted me to do; firmly disposing in my mind that I would wish only to serve the little Boy Jesus faithfully, Inflamed by these things she and to embrace him alone with holy love; because he is so gracious to those who love him, that he never forsakes them, unless they have first forsaken the most sweet little Boy. So I began at once to give myself to holy prayer, and to divine meditations and contemplations: and when the most sweet little Infant returned to my mind, I continually asked him to give me his holy love, and to bestow on me grace, by which I might become his true and worthy bride, giving me understanding of his will and holy love. But as often as the sweet child Jesus was represented to my memory, it occurred to me also to say this or the like to him; begins to be carried wholly to loving, O good Jesus, sweet Little One, I beseech you, that you would be willing quickly to place and establish me pure and holy in your holy love, that I may no longer offend your holy goodness. And whenever I remembered the little Infant Jesus, whom I had seen so splendid and gracious, although I sometimes labored, I raised my mind to him and prayed, saying;

Chapter V.

[22] O my sweet salvation, beloved and good Jesus, I beseech your divine clemency that you would be willing to consummate me in your immense charity and your sweet and holy love. and to ask continually for holy love, O sweet Jesus, and savory manna, I pray that you make my heart split apart for the greatness of your sweetness. Bring it about that, like foul pus, I always shun whatever I see or feel of vain and earthly things, and taste and savor only your holy and sweet love; and thus continually persevere, having in mind that sweet and divine little Infant Jesus: but standing or walking, or doing anything else whatever, may I always have some sweet conversation with that divine little Boy, sweetly praying him to be willing to take care of me. Hence among other prayers, on a certain occasion he commanded me to say to the Little One with the understanding of my mind: O good Jesus, my beloved love: you are he whom I always wish to love, holding all things after you. But I pray you to do me this grace, that the holy desire of you always grow in me: and that in that bright fire of your holy love, may all my rest be. I ask besides that it be granted me, that to all the young girls who wish and desire to serve you in holy love, you grant your help, strong and stable, having them in all things commended. Those, I say, O good Jesus, who take you alone as immaculate bridegroom, despising all vanity, and earthly taste; and embracing your great goodness and immense clemency alone.

[23] Then my heart sought and thought nothing else, than to find Jesus, and to be sweetly affected at the name and memory of Jesus, that sweet Little One. Him I desired to have everywhere present to me as companion; him alone I turned over in my mind, and I always strove to do something that would please him: I could speak or do nothing about any other matter, than about the sweet Savior Jesus. Sometimes I seemed to myself immersed in a deep sea of sweet thoughts about Jesus: and when I spoke of that little Boy, I tried to inflame all who heard with the love of him alone; especially certain little virgins of my own age, by whom I desired Jesus to be diligently loved. Nothing was more pleasing to me, whatever I had at hand, than to find and read written the little Jesus. Then that sweet name wholly melted me, and often with great devotion I lingered, reconsidering that beloved Little One. O greatest sweetness, which dissolved my whole soul in holy love! So greatly did that honeyed and sweet name of Jesus savor to me, that when, reading it, I pronounced it, I licked the lips of my mouth, and my whole tongue was sweetened. My ears were exceedingly delighted in hearing so sweet a name, and the whole soul was dissolved into God, and to be diligently devoted to spiritual matters. and melted in holy love. My heart opened at the sound of the sweet name of Jesus: and my eyes, filled with moisture, could not refrain from pouring forth sweet tears. And I often found myself amid those sweet nuptials and delicate foods: there I was delighted and tasted the sweet voices of the little Jesus, ruminating as it were on the sweetness of that name. These were holy dishes, by which there was kindled in me love of the sweet Jesus, son of Mary. At that time, when I was thus a little girl, I felt great spiritual consolation in my soul, and my mind was continually raised to God, so that I thought and knew nothing else than to consider Jesus; and to meditate on that sweet little Infant: so that prayer alone was often my food.

CHAPTER II.

On account of her frequent ecstasies she suffers much from her parents; she asks only for the pure love of God.

CHAPTER VI.

[24] But the Virgin, continuing her discourse, said also these things: My beloved mother found me in various places of the house so hindered that I could answer her nothing. And when I had returned to my bodily senses, Her Mother, anxious at her frequent ecstasy, I found my mother wholly sorrowful and tearful, who said to me: O my daughter, tell me, and do not wish to conceal, what that is which so often I find you, in various places through the house, so hindered, that you neither speak nor feel anything, when I ask you, plainly as if you were dead? I believe, daughter, that you will be the cause of my death, and the reproach of our house. I do not know what is wrong with you, or by what evil you are held. You afflict me with such great grief that I think death desirable for me, Osanna consoles her as she can; so that I may not see nor feel a thing so bitter. When my sorrowful mother addressed me with such things, I answered her nothing else than; Have patience, my mother: for I cannot do otherwise, nor do I know what this is. But since God so wills it, have patience, and acquiesce in his will. And thus I consoled my mother as best I could. But daily, wherever I was, it seemed to me that the little Jesus spoke to me, and coaxed me with his mellifluous words.

[25] Hence when I was wholly immersed in such an appearance, and on a certain occasion had gone to the garden for the sake of recreation; I felt my mind raised to contemplate the diversity of flowers and herbs. her finger pricked by a thorn, While therefore I was thus engaged there, I began to gather curly grapes, and while gathering one of the thorns pricked my finger, and when I felt a torment great enough, I raised my mind to my sweet Little One, and his Passion and especially his crown of thorns, thinking how gravely it had pricked him. At that same hour the Crucified appeared to me with a cheerful face, with all the instruments of his Passion, and showed that it was necessary that for his love I should carry the cross of many tribulations. she sees the Crucified: Which indeed was well verified throughout the whole time of my life. For when I was thus a little girl, and these things befell me daily, and sometimes I was utterly deprived of all bodily sense, my mother was more and more afflicted; which to me, a little girl, was a great martyrdom, out of compassion toward her thus afflicted.

[26] On the other side my father, ill content, could not endure me; she suffers much from her harsh father, for he did not compassionate me as my mother did, but was indignant; nor could I avoid his threats; hence I was likewise afflicted, and compassionated him. O how many tribulations I sustained from the harshness of my father, because he did not know nor could comprehend that I was thus held and governed by God: but all thought I labored under the foul evil of the falling disease. Alas for me! how many labors, how many hardships I sustained in this manner! so that I cannot grasp how at so tender an age I could sustain such things. But the divine goodness and providence, who believed her to labor under epilepsy. which supplies strength and powers to youthful age, as well as to anyone else placing trust in it, ruled and governed me in holy patience, so that I was never disturbed nor hindered from loving my little Jesus; but, wholly fervent and burning with desire of the sweet Jesus, I sighed for him alone and sought him, setting aside any other matter, and continually adored him: and thus often, by the sweetness of a certain new delight, I found myself absorbed in God.

[27] But let us return to the little Crucified one: who in this manner and so graciously addressed me, saying: O my beloved little daughter, She learns from the little Jesus purity of heart, see how many pains I sustained for love of you, it befits you too to pass by the same way, and such will be the course of your whole life. Hence, wholly dissolved into God, I had my heart continually kindled with ardent and holy desire: and often during the day I shut myself solitary in my little chamber, and there I remained with the little Jesus, praying and meditating; and praying him thus, I was often anew rapt away. O good Jesus! From him I learned pure and holy love, and I always asked him what would be most pleasing to him; but he answered me, and taught me his holy will, and said: O my beloved daughter, know that my only desire is to find pure and true lovers, who are in perfect charity. It does not please me that they delight in vanities or earthly things. I wish, my Soul, that you well bend your mind to all that I say and wish to teach you: I wish too that you strive always to remain pure and clean from every evil thought, and the contempt of every worldly thing; and removed from any earthly stain, and with great humility subject to me your creator. See too that you are lovable, kindly, gracious, and continually look upon me your Savior as upon a mirror; if you do this you will please me vehemently.

[28] Therefore when my soul heard from the little Jesus words so gentle and so sweet, I remained inflamed with holy love, and strove to carry into effect all that I had heard: and turned to myself, I said repeatedly: O my soul, you have well heard and understood what pleases God: now therefore it befits you to esteem all earthly things as worthless and to strip yourself of them. Let your treasure and possession be only the good Jesus. I do not wish to apply myself to the stinking earth or to delight in any vanity of this world; but to cleave to my Lord, the sweet and good Jesus, and to serve him with as perfect a heart as I can, and she goads herself to the pure love of God: as I promised him in holy baptism; and let me strive to become his true and faithful servant and maidservant.

To him alone I wish to give myself wholly: he created me, to him I offer myself in sacrifice. O my sweet, gentle, honey-flowing, and full of fragrant perfumes! O good Jesus! true hope of all who serve you faithfully. O my God, good Jesus! to you alone I wish to give my whole heart, nor do I wish to love anything else than you, sweet Little One. Of earthly things and vanities I wish never again either to hear or to speak, because they displease the most sweet little Boy: but if perhaps it happens that I hear or see something vain; quickly, quickly, with all my heart I will invoke my good Jesus to help me in every place and time; and always for the sake of help I will have recourse to him; and I hope from his highest goodness that he will at once stretch out to me his helping right hand.

[29] Persevering in such petitions, I recognized that it was not pleasing to him that I should often go and be in public: and so I shut myself within my little chamber, she is taught letters by the Mother of God, where I prayed and studied, as God and the Mother of God had taught me, and continually taught me, and thus from them alone I drew the skill of letters and of all other spiritual matters; not however from any creature. Ah! I cannot say how delightful that school and that holy study was; never did weariness come upon me from it, but daily greater and greater delight was born. Then, always thinking of that sweet little Boy, I contemplated his immense loftiness and ineffable blessedness, in which my soul was fed. But knowing that every sin displeased the little Jesus, I firmly resolved in my heart to abstain from all of it utterly; she daily renews confession before God; and I took up this holy rule, to confess daily: which, because it could not be done before a mortal Confessor, the opportunity of him being lacking, I withdrew myself in the evening to some secret place; and there in my mind I gathered all the actions of that day; and whatever in them through pride, negligence, or any other cause I had offended in, I confessed to the good Jesus: and this I did daily, until I could approach a Confessor to whom I then enumerated all my sins. By this means I strove to keep myself continually clean and pure from sins and all earthly foulness, that the sweet Little One might always find me white, and stained by no spot of sin.

Chapter VII.

[30] Meanwhile the venomous serpent, full of all malice, seeing me thus persevere, was bursting with envy, and always strove to draw me back from what I had begun and to deprive me of the sweet gifts of God. agitated by scruples from the demon, And so he often brought back to my mind all my past sins, and many too which I had neither done nor ever thought; which greatly hindered my peace and quiet, since he tempted me, as if I had never confessed well. And this the ancient enemy did, to make me live in sadness, and to disquiet my mind. But I, recognizing that this could proceed from the cunning of the venomous serpent, resolved to direct the course of my life by the way safest of all; and turned to myself I said: If you make a general Confession, she institutes a general Confession; you will be freed from such temptation. When therefore I had now resolved this, suddenly the wicked enemy assailed me with his deceits, to strike fear into me, lest I make such a confession, saying: You will never be able to do that, give it up, and do not wish to weary yourself so greatly in vain: for it will be impossible for you thus to confess well and meritoriously. Agitated in this way, I commended myself to the good Jesus; and placing in him all my hope, I began to arrange a general Confession, gathering my whole life and proceeding with great fervor and grieving over my sins: and persevering thus to act for some days, I afterward made by God's grace my general Confession, just as I had thought and arranged: and when it was finished, I remained consoled with joy, as much as ever before; and all sadness departed from my heart.

Chapter VIII.

[31] In all my works I proceeded with as great fervor as I could, and according to God's will, always taking care to have holy humility: she exercises herself in humility; and often subtly reconsidering my poor condition. I said to myself: You are a wretched sinner, ungrateful and full of faults, nor worthy to stand upon the earth. You are food for worms, and have deserved great penalties. But you, O good Jesus, are the highest goodness, clemency, purity, sweetness, refreshment, and great sweetness of souls who faithfully serve you. You are my God, and sweet Savior, my only hope; while I of myself am a daughter of wrath and perdition. O good Jesus! do not look upon my iniquities: but make me know your immense charity, toward me unhappy one. Bring it about, my Lord, that my whole will may be she understands that by nothing more would she please him to taste and enjoy your holy and honeyed love. In this manner I often returned and cried out from my heart to the sweet and good Jesus; and he always answered me graciously: wherefore once I said to him: O sweet Little One, I would wish to obtain from you the grace, that you tell me which thing is more pleasing to you, and which I ought to embrace more zealously, and continually for your love hold and desire, fixing my heart stably on it; so that the infusion of the Holy Spirit may always direct to you all my intention and powers. than by true love: Then the sweet Jesus answered me a second time, and said: O my dear daughter, know for certain that your works are very acceptable and pleasing to me, because you have begun and founded them in pure and truly holy love; whence the beginning proceeds of coming to all good and to union with my will; without which no good can be found that pleases the eternal Majesty: and all the divine Scripture is founded upon this. This therefore, dear daughter, you ought especially to ask and only to desire.

[32] Having received such an answer from the good Jesus, and known his will and truth, I found that I would not wish to ask anything else of God upon earth, than holy love, pure love, immaculate love. So persevering I often found myself with the little Jesus, and was wholly dissolved in the love of God. O good Jesus! O my lovable God! she asks that this be confirmed and increased in her, for such you make yourself to be named and invoked by your true servants through love. You are the highest goodness, perfect charity, holy love. You are conquered by those who love you. O my God! just as in this holy love, by your goodness, you preserve and rule all things; so I beg you, that you rule and nourish my soul, in that same holy love of yours. O good Jesus! I ask pure and holy love: I do not now wish to ask any other virtue or grace. Therefore, my sweet Lord, bestow on me your perfect and holy love. I believe indeed that every other virtue without love would be to me a great suffering, a great torment, and a cruel punishment: but if you give me love, as I ask, I will be utterly quiet and consoled, because I will remain placed and confirmed in your most holy and glorious love.

[33] O my God! give me this immaculate and holy love, and I will be content with your great goodness, knowing how to ask nothing further: but, if you leave me without love, know that I will always complain of you, my God! preferring to be with him in hell than without him in heaven: yet I will not complain of affliction or anguish, whatever may happen, as long as I feel that I love you, my sweet and divine love. I would indeed prefer, with your love, to remain rather in the great lake, with the damned spirits, than without it to be in the empyreal heaven. Wherefore, O good Jesus! I pray you, that you would be willing to give me upon earth holy love; that holy love, I say, which my heart desires, without which I will never believe I can please your immense goodness, with which I shall be loved by you and shall be beautiful in your sight. O my kindly and pious Lord! you would indeed be esteemed cruel, if you denied me so holy a desire and love: show me therefore the manner and the way, and with such a petition she ends all her prayer. by which I may be able and may know how to find so sweet a love. O my sweet master! teach me your true doctrine, which consists in your holy love. If you grant it, my Lord, to my soul that loves you, I believe that I shall remain continually in your sweet contemplation, and perpetually taste your penetrating and sweet love: and in this manner I ended all my prayer.

CHAPTER III.

Having seen the little Jesus crucified, teaching the pure love of himself, she is more and more kindled toward him.

CHAPTER IX.

[34] Another time, when I was at prayer, and was asking the grace of loving God alone, behold there suddenly offered itself to my mind that sweet Little One, Seeing the little Jesus crucified, whom while considering so beautiful, pleasant, gracious, white, and wholly bright; in a moment I saw him with his shoulders burdened with a heavy wood, as I said above; then he appeared to me wholly bloody and fixed to the cross. Nothing remained of that first comeliness, with which he had given himself to be beheld by me in so pleasant a form; but that same little Boy was cruelly fixed to the cross, wholly covered with wounds, in whom the Scripture was well fulfilled; in him there was no beauty nor comeliness. His delicate and little hands he had pierced, his feet likewise lacerated and flowing with gore; his side opened in such a way as if it had been newly pierced. Alas for me! that delicate little body, how bloodied it appeared! Then, seeing too the sweet Little One carry on his head a crown, she is greatly saddened, woven of pricking thorns, which pierced and wounded all his gracious head; I recognized the great and faithful love which the little Jesus bears toward the soul. And so I, who, placed in prayer, was wont to be wholly cheered with the little Jesus, at such a sight felt myself altogether languid, and my breast wounded with great grief, that that sweet little Infant was so badly and cruelly treated. But although he was wholly bloodied, and covered and disfigured with spittle; yet his kindly eyes, whenever he raised them, seemed to me like two most bright suns, piercing my heart.

[35] Beholding me therefore thus tearful and altogether gravely mourning; he seemed to me to compassionate me vehemently, and is moved to compassion. and turning his eyes to me, he said: O soul beloved by me, this indeed is the fruitful and holy love which I bear toward you, and toward all who truly love me:

and this is the price which I paid for them, and the medicinal draught which I myself drank to heal them. Therefore, my soul, I wish that this mirror be continually before you, and be your refreshment. Alas for me, sweet little Jesus! whenever I remember this vision, the loving wounds are always renewed in my heart through compassion, and I feel my soul pierced with a deadly lance. O sweet Little One! O sweet tongue! O divine pen! who by speaking write in devout hearts. O holy love! are we so hardened as iron? O my sweet Jesus! You know how through grace I then received the gift, which to this day I esteem most highly. Ah! what a treasure was mine then, how great the gain, when I was wholly consoled by your holy charity, and my soul inebriated with that honeyed and divine love. O good Jesus! my beloved and sweet Little One; you know what I was, while I heard you speaking, and your sweet and savory tongue said to me with all gentleness;

[36] O my little daughter and dear bride, behold how for love of you I stand fixed to the cross with great torment. He asks to be loved by her, I could not be conquered except by visceral love of my creatures. So you ought to do too, my Soul, if you wish to grow in my holy love. I am your God, the highest goodness and infinite clemency. You ought, daughter, to love me without end, just as I myself am your infinite creator. I am he who without any obligation loved you with my infinite love: and you ought to render me an equal love, at least as to the affection of the mind, unless you wish to be called ungrateful by me. as he deserves, having suffered so much for her, From me you had body and soul, to be esteemed more than the whole corruptible world is worth. Therefore, dearest daughter, you ought to love me with all your heart and all your strength: because I am Jesus, placed on the cross for love of you, and because you were bought by me with so bitter a passion. But if you ask me how that purchase was made; I will answer you nothing else than, Behold me now diligently, and you will know what your obligation is; and that all my lovers are ungrateful toward me, because it is impossible for them to repay me as much love as I had for them. Love therefore, my Bride, him who loves you more than father or mother. Love, dearest daughter, him who can well reward you and make you content in his divine love. Love me Jesus, your sweet Savior: who require and wish nothing else from you, and about to reward her eternally. than your soul. Love, my beloved Bride, him who will always be kindly to you; and when the dreadful day of cruel and horrible death comes, when, forsaken by all, you become food for worms; I, whom you have loved with all your heart, will come in that last hour, with my holy court, and will lead you to heaven and a life to last without end; where you will receive from me the reward of all your holy love and good work done for love of me.

[37] But I wish, daughter, that while living in this world you strive always to grow, She wishes to strive solicitously for this love and not to fail in holy love and good work. Take care too that you are cautious and prudent, that no one steal from you the zeal of seeking holy love: nor ask of me anything else, dear daughter, than pure and holy love: and persuade yourself firmly, that I will certainly bring it about that you come to me by praying fervently and with purity of heart. Then you will feel the sweet melody of my sweet savor. Take care that I often find you meditating, studying, or sweetly conversing about me with my lovers, whom you know to have a good and holy appetite, for seeking me alone continually. I, with you solicitous, will always be solicitous, and from hour to hour I will give you some savor and various sparks of my holy and burning love. But if meanwhile you wish to do some manual work, that will not displease me; provided your mind is far from the earth and earthly things. See too, dear daughter, that at whatever hour and time you are always raised to me with devotion, and always keep holy love in your heart; and continually: singing praises, hymns, or whatever sweet melody about me, the pious Jesus and your Savior. But always ask for holy love, and I will repeatedly raise your mind more and more to me, removing from you the foulness and mire of this filthy world. O beloved daughter, take care that you always seek something of new savor from my holy love: and in no place and time make an end of praising me: but always praise the highest and divine love, saying with a perfect heart; O my good and most kindly Jesus, my holy love! may your name be praised by every nation upon the earth, as in heaven by your Angels and Saints.

[38] The little Virgin's reply. I give you infinite thanks, the Virgin therefore prays him that it be granted her: kindly Jesus, who by your goodness have deigned to give me your holy light, by which I have known your sacred love. Thanksgiving be to you, O highest goodness! because you have given me holy desire and good will, that I may desire to be your Bride, and to have you, my beloved Jesus, as the sole object of my love: which is wholly owed to your grace and goodness, by which you have received me into the number of your lovers and brides. O my sweet Jesus! great is your mercy, my bountiful Lord and God, who have conferred on me, wretched and undeserving, so great a grace. O good Jesus! I ask only your love and grace: to you, my Lord, be continual praise, honor, and glory. Moreover I pray you, that you take care to make me always more solicitous and ardent in your holy love, and that with it my heart be continually inebriated and as it were submerged: for I do not fear such submersion, even to the abyss.

Chapter X.

[39] After the departure of that Little One, I remained with great desire of loving only that little Boy, and of serving him. And this holy love and desire I felt grow more and more in me: which she also obtains. and daily the thirst and hunger of that holy and honeyed love increased. For he who governs the heavens and earth did not leave me without food and sweet manna to taste: but the good little Jesus himself continually refreshed and nourished my soul with holy love: but earthly things were daily a greater weariness to me: and as much as my soul abounded in holy love, so much grew that weariness. But now my soul is so exercised and accustomed to that holy sense and illuminative knowledge, that I seem to myself able somehow to teach others, what it is to love God and Jesus illuminating. Wherefore I would wish to hear or speak of nothing else than such love. O Jesus, my delicate spouse! it seems to me that I cannot ask anything else of you, than holy love, in this life. And this was continually my life and conversation, with that sweet Little One, and good Jesus my beloved.

CHAPTER IV.

The Virgin's constancy in the resolve she had undertaken of a holier life, the communication of the pains of Christ, and the rigor of her penances.

CHAPTER XI.

[40] While my soul thus perseveres with God, in such raptures and contemplations; daily there increased in me the sweet and pleasant fire of love, Her Father, seeking, as he thought, a remedy for an illness, and its mellifluous taste. But my father, much saddened, with great solicitude, had me treated in various ways and medicines; for he believed these things befell me through some infirmity: which was very grievous to me, who knew there was no need of bodily medicines: yet I bore all things with holy patience, for the love of God, lest my secret be laid open. O how many tribulations and adversities I sustained at that time, especially from my harsh father: for I was much vexed by him, because he did not know what God was working in my soul: for there was then no one who knew such a mystery. Meanwhile I was on every side mocked and derided: and if in anything I was tolerated, this was done more because they thought the shame of the family was thus hidden, than because they in any way compassionated me. For they believed I labored under some incurable and gravely harmful disease: and therefore in these beginnings I was despised and reviled much, nay even hated by my household, who turned away from my presence.

CHAPTER XII.

[41] When the Virgin had come to marriageable age, her father much insisted that he should give her in marriage, and said: I believe it is better to give her to a husband, he urges that, having laid aside the votive habit, thus perhaps that infirmity will cease. When the wise daughter understood this, she forestalled him some days before, by taking the Habit of St. Dominic, under the appearance and form of a vow. But when she had thus worn it a long time, the longer delay wearied her father: for he had altogether resolved to give her in marriage. Therefore he subtly investigated all her actions, and through interposed third persons inquired into her will, asking her, when at last she would cease to wear such a Habit? but she answered, when she had fulfilled her vow. she should marry a husband: But her vow and resolve was to wear it as long as she lived, because she had promised this to God. The Virgin was, O Reader, at this time much troubled by the harshness of her father; continually insisting that, the Habit laid aside, she should take a husband: to which when she by no means consented, she was continually afflicted by him and others intervening.

[42] The Virgin often related to me, that she had several times resolved to enter a monastery, wherefore she wished to enter a monastery, because she could not at her will attend to devotion and holy contemplation lest anyone be further troublesome to her by thrusting a husband upon her: wherefore all her discourse was with God, to whom at least mentally she said: O good Jesus, you said to me as I prayed, that I ought to have patience, because you had chosen me for this. Moreover you said, that you did not wish another to rule and govern me principally, except you, my beloved God, to whom I ought to commit whatever happened, nor to doubt that in every tribulation and affliction you would furnish me help and comfort; had not God forbidden it: and that you would do this either by yourself, or by some opportune means; and so I remained consoled and confirmed: my mind was fixed on you alone, on account of so many promises made to me. But I continually

prayed the divine goodness, that he would grant me the pains of his Passion and the grace of never again sinning or in any way offending his divine majesty; and that he would choose me as his Bride, and no further mention of an earthly husband be made to me.

[43] she obtains from him immunity from mortal fault, Then the divine Majesty answered me, saying: O soul, my dearest little daughter, there was never any pure creature, immune from all sin whatever, except the Virgin Mary. From mortal sin you will always be preserved, and you will be consecrated as the bride of the incarnate Word. Persevering therefore in my petition, I was quickly heard; that is, about the eighteenth year of my age I was betrothed to God. O good Jesus, how greatly my soul is obliged to your clemency! But here, Reader, I do not narrate to you the manner of the betrothal, because among her holy conversations I will relate in order and at length how she was betrothed. But as regards the pains of the Passion, she was not so quickly heard, betrothed to him in the 18th year of her age; but for almost twelve full years she persevered in the petition of such a grace, which, because it was so long deferred, she doubted whether she would ever obtain; and she was almost beyond all hope, with her sins (as she thought) standing in the way; and she said to herself: O wretched me, a sinner! If I were a true and faithful Bride of the incarnate Word, I would long ago have obtained the desired favor of sharing in his pains.

[44] O good Jesus! when I least expected it, placed beyond all hope, then your immense goodness granted me that which I had so long asked, that is, the pains of your Passion, but in the 30th year the pains of the Passion, of the hands too and feet and of the crown of thorns. In that hour I thought I would die from the excess of the unusual torment and penalty which I felt; although that torment was not yet full, as in the course of time it was, when it greatly grew, especially around the heart, where it was chief, and much exceeding the other pains. When I obtained this, I remained for three days so constituted that I do not know whether I was alive or dead: but my soul saw its own body, nor could I tell how it was in it or returned to the bodily senses. For it was then united to God with such a sense, altogether the greatest. that I in no way felt the heaviness of the body, and I seemed to be alien from the body. O wondrous thing! But returned to my bodily senses, I remained for three years, esteeming the world or any person as nothing: and so alienated was my mind from itself and absorbed in God, that I seemed to myself to be a wholly other thing: and daily in my soul the divine graces took increase.

[45] O good Jesus! you know how greatly I am obliged to your goodness: On account of the raptures coming upon me in every place and time, because you have given me much more than you had promised. O my Lord! you took no account of my ingratitude and demerits: but through your grace you frequently drew my soul, and united and joined it to yourself, thus beholding your brightness and vision, so that I would not and could not wish anything else, than always to be there, and taste your honeyed savor. O my holy Spouse! you at that time worked so greatly in my soul, that for the greater part I remained in ecstasy. Never, my Lord, did you take account of place or time; but in various parts of the house, in the twinkling of an eye, I was rapt by your Majesty. But this was sometimes such a shame to me, on account of the regard of persons beholding me in such a state, that I was thereby most gravely afflicted. For I was ashamed even before the little children of our family: she is greatly ashamed and weakened. because I remained fixed in prayer, now sitting, now standing on my feet, now reciting the divine Office, even in church and in public: and this was a great martyrdom to my mind: and especially when it happened before many and the common crowd of people. But my bodily strength was sometimes so greatly weakened, that at the beginning of my return to my body, feeling its heaviness, I could not even speak, except with much difficulty: wherefore I would have wished that no one then bring me trouble or speech. But in such a case my discreet aunt Bartholomea and dear companion much helped and comforted me by her prudence.

Chapter XIII.

[46] All these things, pious Reader, I received partly from a certain little book of hers, which she gave me written in her own hand, constrained by my many prayers; partly she related to me with her own mouth: but as she told me as if unwilling, she is much vexed too by the Friars she bore so many tribulations from the Friars of her Order, that she was sometimes cast down in spirit. Such tribulations moreover lasted many years; I believe because they were ignorant of the grace of God, working in her soul. Know for certain, Reader, that God governed the Virgin, and she was ruled by the Holy Spirit: but the friars did not grasp this, and according to their own judgment and the human course wished to direct her, like the other Tertiaries of their Order: but God nonetheless went on to work in her soul singularly, wishing to govern her like the other Tertiaries. far otherwise than in the other Sisters. Do not, Reader, take this in a sinister sense, concerning such Fathers and Friars: for I think that as prudent masters they did these things, to test the Virgin's spirit whether it was from God; as about to procure greater perfection in her, and that her great patience might be known. And for such cause, many adversities befell the Virgin which she with great prudence and holy patience bore for the love of God, and she was in her penances daily more and more solicitous.

Chapter XIV.

[46] For already from her first childhood she had begun to macerate her little body with long vigils and fasts, The rigor of her life and the austerity of her penances, and to use very little food. In holy prayer and contemplation she was assiduous. Over her flesh she wore rough hairshirts, and knotted cords and an iron chain over the bare skin: which chain at last by many prayers I obtained from her, and hold most dear. Very often she scourged her body: but her sleep and rest, little, was taken upon a board or a mat. Sometimes in place of a pillow she had under her head some bricks: and this secretly, so that no one perceived it. There is no need to say that she could never be persuaded to have mercy on her own body, although toward others' afflictions she burned with compassionate charity. But in her youth she treated her body with such harshness, that no one in our times would easily believe it. The demon, considering such zeal for penance and rigor of abstinence, was bursting with envy and grief, the temptations of demons, that by his deceits he could not draw one girl into ruin: and therefore he much troubled her, by appearing in some horrible form, to terrify her and lead her away from holy work. As he once did, when he appeared in the appearance of a filthy dog, and rushed at her so strongly that he made her fall to the ground: and on many other occasions brought her similar troubles: of which apparitions and temptations I have treated more fully in the holy conversations, among which she herself related them to me in full.

[47] I would be too long for the Reader by writing one by one her long and most harsh penances, and the holy and wondrous works, The wondrous works of God in her. which that blessed soul did and God did in her, over the whole space of fifty-six years, five months, and one day: since she began in the fifth year of her age to do some holy works, and her soul to be rapt into God: but every day she added something to the penances previously undertaken. O God wondrous in his gifts! So copiously were the divine graces divinely infused into that holy soul, that it would have been impossible for the Virgin herself to enumerate them, and much less to search them out by human intellect and write them. For for one thing which we write, we leave a thousand, and we can say that we either know or write nothing, in respect of those things which God worked in that blessed soul. Indeed whoever would well understand, know, and explain some part of the divine graces which she received from heaven; he would need to be endowed with a like grace, as she, and a like spiritual sense. The rest of the History of her youth we will leave to the Friars of her Order and other intimates, who will be able to write it in order, as knowledge and memory will suggest to them: but we, with God helping, will begin her holy Conversations which will make the second Treatise.

TREATISE II.

The more secret favors of God toward the Virgin, described from the conversations held with her, almost in her own words.

CHAPTER I.

The Author's familiarity with the Virgin, when and how begun, her remarkable virtues known.

Chapter I.

[48] Solicitously desiring always to find something of spiritual doctrine, and having often spoken with the Virgin, The Author, desirous of spiritual doctrine and having long been engaged in her spiritual conversations; and from there perceiving by conjecture, or rather evidently knowing, that the divine grace worked in that soul above the course of human nature; I resolved in my mind and firmly determined, with all my heart to make myself known to her, that the blessed Virgin herself might be a comfort to me and become my spiritual Mother. So persevering in such a purpose, I continually prayed the divine providence, that he would be willing to bind me with his Bride in his sight, and that she might be a goad to me for spiritual doctrine. But as our holy desire grew on both sides, there grew between us, with God's grace cooperating, a spiritual consensus with living faith and holy charity; so that from two hearts one will altogether began to flow forth in the sight of God. he obtains the familiarity of Osanna, When therefore a holy and spiritual familiarity had been contracted between us, and our minds faithfully established in the way of the spirit; we began to frequent holy conversations, with God alone intervening as mediator, with holy love, on this side filial, on that maternal. Know, however, Reader, that the Virgin, out of her great humility, was unwilling to call me Son, but Father: but I, knowing her great sanctity, asked that she acquiesce, and take me as her spiritual son: to which prayers she at last granted the grace; obtained only with much previous labor.

Chapter II.

[49] On a certain occasion, as I spoke among other things with the Virgin, and asked something about matters of the spirit, she answered: O my son beloved in Christ, and the knowledge of her secrets. I wish to tell you a certain secret of mine, but I fear lest your companion hear. When I once received Communion, my soul was placed in prayer, and was rapt and united to the divine goodness. O good Jesus! how wondrous a thing it is, to see such brightness and majesty of the eternal Father! Then as a singular grace I asked of God, never again to sin, nor in any way to offend his will: and it was answered me that

such a grace was never granted to any mortal creature, except the Virgin Mary, that she should not even venially offend at any time. O beloved son, God greatly complains of the greatness and multitude of sins, which are committed in the world, especially through pride, and another iniquity, which for honesty's sake I do not wish to name. O how great and how enormous crimes are committed upon the earth. O wretched Italy! a great scourge threatens you. Hence you can know, Reader, how great was the purity and honesty of the Virgin, who did not even wish to name carnal turpitude, but was silent, lest she defile her virgin mouth. I indeed cannot explain with how great honesty and purity of heart she proceeded in all her speech, and lived in this world.

Chapter III.

[50] In the year 1498, on February 25, the Virgin said to me, speaking with her, these formal words: Son in Christ, yesterday there were twenty-two years elapsed, since God, by his grace, granted me his crown of thorns, with the other pains of his Passion. [Thus given the pains of the Passion in the year 1476, he understands, in the year 1498] O good Jesus! with how great labor I held back the Virgin, lest she be rapt into ecstasy. Having changed the subject I brought in another, and after some delay I asked her, saying: O dear Mother in Christ, tell me; do you feel more of the pains of the Passion of Christ on one day than on another? But she answered: Dear son, I feel greater pain on Tuesdays beginning after noon, through all Wednesday and Thursday until Vespers, and then all day Friday: and often this continues for me for many days.

[51] Let it not be a wonder to you, Reader, that the Virgin so readily and so familiarly laid open her secrets to me: for many years before this conversation, when she now trusted herself wholly to him, I knew how she bore the pains of the Passion of Christ: although with much difficulty she had begun the first time to communicate her secrets to me: but with God permitting it, and the insistence of my prayers wringing it out, she had now so accustomed herself to me, that she most easily told me such things: but I had bound my faith to her, that I would keep them hidden, which I faithfully performed until her death. Hence such trust was established and habituated between us, with a certain holy familiarity, that she was held back by no further regard from opening to me these her secrets and other spiritual matters, provided she could, and was certain that my companion did not hear: whence while conversing she often mingled these words: I fear lest your companion hear us; at other times most jealous of secrecy, but it was impossible that he should hear, both on account of the distance and on account of the lower voice which we used. Know therefore, Reader, that for many years I was thus engaged with her, before I began to write anything about the Virgin herself; because my mind aimed at nothing but the salvation of my soul, and to attain the knowledge of spiritual and divine matters.

[52] Furthermore at that hour I mentioned, I commended to her a certain soul, who was loved by me as my own; and the Virgin answered: I, beloved Son in Christ, not so to others wishing something similar. will have it commended for your sake, as my own. But know that there is at present no one to whom I have revealed my spiritual secrets, except you. Many indeed entreat me and try with reasons to persuade me, to communicate something of them to them; but hitherto there is no one who could obtain it from me; except you, to whom I can keep nothing silent: nay I would wish that I could tell you all things, and show you my heart, how it is bound to God and spiritually to you, my dearest Son in Christ. Very often, Reader, the Virgin was hindered so that she could not speak, on account of the supervening memory and application of mind to the graces divinely received: But he uses industry to elicit them little by little: which when she felt happen to her, she was wont to say this word; We will speak another time, now I cannot. But I, understanding the hindrance, turned the discourse elsewhere, and distracted her mind, and then returned to the question earlier put to her; and by this industry I gradually elicited whatever I could: but for the most part she could not finish the discourse begun, especially when it was about some sublime mystery.

[53] I, however, desired to understand other spiritual matters too from her, who, answering me, said; Son in Christ, as that, being asked to pray for a certain woman, often asked by a certain woman devoted to me, to pray for her; and as a special grace to ask of God her salvation, and the faculty of doing all her works according to God's good pleasure. Wherefore on the feast of St. Catherine of Siena, placed in prayer, I prayed cordially for her: but there appeared to me St. Catherine and St. Paul, and afterward also Our Lord Jesus Christ, before whom I continued the prayer begun for that woman most dear to me. Then the kindly God with a cheerful face said to me: O little daughter, my dearest soul, know that this person's works are acceptable to me, nor wish to doubt of this: but tell her, that she persevere in such a manner, because such is my will: for good works, without perseverance, she obtained for her the desired grace. cannot be pleasing to me. Moreover I will do her the grace, which she has so greatly asked of me. Indeed, Son in Christ, I was much consoled, on account of the salvation of that soul and the grace promised her. O good Jesus! how immense is your grace and goodness toward the faithful! Here think a little, Reader, how great a joy it was to the Virgin and to me to hear such words, and to know that the souls, for whom she prayed, were in the state of grace. Ah! no heart is so hard, that for such sweetness it ought not to be split.

Chapter IV.

[54] Moreover, beloved Son, I wish to tell you, she said, what God by his grace granted me, at the death of my beloved Bartholomea, your dear companion. When I had suddenly composed myself to prayer, And she saw the soul of her companion carried to heaven. to be made to God for her soul, as one now about to depart; I saw her depart from the body with a great light, and go into paradise. But although I felt enough the loss of her and my bereavement, because I will no longer find one like her: yet I rejoice that she is safe, and God's will concerning her fulfilled: but I desire to be there, where she is. Alas for me! the good pass away, and migrate into Paradise; but I, wretched, remain here on account of my sins. The Virgin wept when she brought forth these words, and this on account of her great desire of dying, because it seemed to her that she did nothing good. But evidently there was beheld in her a heart, burning with longing for death; nor did I ever find her otherwise disposed.

Chapter V.

[55] Her humility moreover was so profound, and her charity so ardent, Her great humility, that when it was lost, there it was to be found: and the former indeed so great and so admirable, that wherever she found Priests known to her, she at once threw herself on her knees, to ask their blessing, even if she met them in the middle of the road. nay even to any other meeting her, she always wished to yield the worthier place. But the charity in her was so great, that to come to the aid of the poor she did not remember herself; nor had she any care of herself, provided she could bring some comfort to her neighbor. To the sick and needy she always did good, either by giving them alms, or by visiting and consoling them; but often she withdrew food from herself to send to others: which done, she said; Now I will eat with quiet. She took no comfort on that day on which she found that alms had not been given by her to anyone, her charity, or some pious work done in visiting the sick. Her patience was so great, that she herself sometimes wondered, how she bore such great troubles, as worldly persons gave her, asking an audience, of whose frequency she sometimes lamented to me, on account of her desire for a quieter life. But many things still remain for me to say of her patience in a more convenient place.

Chapter VI. * Chapter VII.

[56] Her food and sleep were so scanty, that her body could not naturally be sustained by them; nay I say it was rather nourished by the ecstasies and unions of God with the blessed soul, than by any other material substance. her austerity. And this is what could be proved by many named witnesses, if a matter most well known to all who were ever somewhat familiar with the Virgin herself needed them.* When I was about to go to the Chapter, I visited the Virgin who was sick, and under the hands of the physicians; wherefore to me grieving over her ill health, the more so because I had to depart, she answered with maternal charity: Beloved son in Christ, do not on that account be saddened, for so God wills, She foretells that the Author will return from the Chapter to Mantua. and my consolation is to do his will. But I will tell you that which for many years back has happened to me beyond my merit, by God's grace. O good Jesus! you were he who gave me the pain of your side, with the other pains of your Passion: but then, dear Son, I suffer medicine to be applied to me: but it will profit nothing. For such infirmity and torment come to me from the pain of the heart: and although by it the body is afflicted, O good Jesus! yet afterward there is born to my soul such great joy, that I could never express it; and the afflicted body is refreshed, by that sweet spiritual taste which the soul receives from heaven.

* Chapter VIII.

[57] I would not indeed for any thing of the world wish to lack that pain, although it were three times more intense; She rejoices in the pains of the Passion communicated to her and at the same time to be deprived of so great a spiritual joy. O good Jesus! my soul experiences in it such sweetness, that the human heart cannot conceive it, nor the simple intellect grasp it. O dear Son, when you have returned from the Chapter, we will speak of many other spiritual matters. Then smiling I said to her: What if I do not return, O dear Mother, how will you tell them to me? To which she with serene face answered affirmatively, Go, Son, and to the returned author she relates God altogether wills that you return; of which doubt nothing at all. At this I fell silent, ruminating her words in my mind; and with the comfort of seeing the effect of this her prophetic presage, I took leave to depart. Then she, weeping, with great labor, gave me her blessing; and I happily set out for the Chapter, and afterward returned to our former place, as she had foretold me. * But after I returned from the Chapter, I very often visited the Virgin in that same year: and among other times she summoned me on the feast of St. Francis

toward noon; and during that holy conversation she related to me with great labor, how God granted her the pain of his wounds. O how difficult it was for the Virgin to bring forth such things: how she received them. yet constrained by our prayers, she laboriously uttered these things: whence I would willingly have broken off that discourse, but I could not, because I had promised her this. I often changed the subject of the discourse, because I saw her kindled too much in her fervor, and that it would come about that she be rapt into ecstasy.

CHAPTER II.

The pains of the Passion communicated to the Virgin, certain future things revealed, the various transmigration of the Author, and the conversations held meanwhile.

[58] At the beginning of the aforesaid conversation she was so moved by spiritual feeling, that she seemed not to know where to begin; A Confessor divinely assigned to her, yet constrained by our prayers she at last said: O dear son, things of this kind I have never told, except to Father Friar Dominic of Crema, our Confessor, who was shown and granted to me by God, when he was celebrating Mass in the chapel of St. Vincent, within the church of St. Dominic; whom I had not known before, although he had been Master of Novices in the aforesaid Monastery. For then God told me, that to this Friar Dominic I ought to communicate my whole life: and I did so, although with great labor; because I could never weave any narration to its end; as you see happen to me even with you. But he, as he told me, put all things into a certain book, which is not found, because he died. O good Jesus! how great a comfort it was to me, that such a book is lost: for if it had been found, I believe indeed I would have died of grief: but by God's grace I have heard nothing further of it, and I pray him that hereafter it may never be found. Now, he wrote a book of her affairs which she rejoices has perished: dear son in Christ, I cannot deny you whatever you ask of me, for your spiritual consolation: and I believe this to be of the divine will: for my mind has felt no trouble, as it felt with others who wished to hear something of my life. Let God therefore be praised who consoles me through you, and has so confirmed me, that I have no other feeling from it than if I had said nothing. I understood from a certain venerable and devout Priest, very familiar with the aforesaid Friar Dominic, and piously disposed toward Blessed Osanna herself, that it was true what she said about the book, and that many other secrets had been revealed to him by her; for he, in the absence of the said Friar, often heard her Confessions, and she embraced him too with great charity, as he often related to me, commending his devotion. But after the Virgin died, I no longer saw that good Priest.

[59] Then the Bride of Christ said to me: I spent much time, Son, praying God, and asking as a special grace that he grant me his wounds, not as to external appearance, but as to the pains of the Passion. On a certain occasion therefore he appeared to me in the form of the Crucified, and said: Dearest daughter, I will grant you my pains entirely, and she tells the Author that the long-asked grace of the wounds of Christ, and in them you will be consoled; yet not all at once, for you could not bear so great a torment. A few years afterward, on the tenth day of March, I began to feel some pains, greater than usual: and at once I knew this to be the beginning of the grace I had so long asked. But when Good Friday had come, the pains of my head so increased that I did not know where I was: yet I did not omit to go to the Office. But when under it the Passion began to be read, I was rapt in spirit, and so remained standing, and stood for the space of seven hours, was at last granted her, and it seemed to me that my soul had departed from my body; but as I heard those reporting, my body seemed about to fall. In this rapture God perfectly granted me the pain of his heart. Then I beheld my body, as it was, standing; but I could not tell what was then the form of it or of my soul.

[60] Thus I was carried home, not however feeling too much pain then, but as if half-asleep. But afterward I began to feel vast torments through my whole body, with great torment; especially around the heart, so that I was wholly bent over. I felt too in my hands and feet great torment: and I remained a good six months, so that I could not walk on my feet unless supported. At that time I had borne many tribulations and persecutions, and was suffering even then very troublesome ones: wherefore I was continually, with copious weeping and groaning, prostrate before the feet of Jesus Christ, praying that he keep me in his grace, with holy patience and without sins. On the same evening of Good Friday, sick as I have already said, I was rapt in spirit; and at that moment the mysteries of the Passion of Christ were represented to me: and step by step I saw the suffering Christ, as when he suffered from the Jews. O good Jesus! When I returned to my bodily senses, I had such great pain in my heart, hands, head, and feet, that a grave fever came upon me from it. Alas for me! So great was that pain, that I could not explain it.

[61] Then asking, O mother, I said, do any signs too appear? She answered: No, but in such a way that they did not appear outwardly: except that above the arches of my feet there is a little of a rosy color like blood scattered upon the ground: for I had asked of God that the wounds not be apparent; otherwise I would have died of grief. O son! I cannot declare to you those so lofty mysteries, as they were shown to my soul. I would indeed do it for your spiritual consolation, but I cannot: forgive me. I asked further, how she did, when she revealed such things to Friar Dominic her Confessor. She answered: The poor man labored, just as you too; and it much grieves me to reconsider the labor which he bore for me. I therefore, Reader, knowing how the faculty of speaking was hindered for her, refrained from subtler questions about certain other spiritual occurrences: for unless I had proceeded carefully and watchfully, and turned the discourse elsewhere, for the most part it would have ended in ecstasy, and I would have elicited nothing from her. And for this cause our conversations were drawn out long, just as this one of which I treat lasted four or five hours. Then I had from her very particular matters, and certain leaves of permission if she should die before me, which I will not divulge, just as I have not written even half of this conversation: but in paradise all things will be known.

Chapter IX.

[62] When through obedience I had been sent to Naples to dwell there, the Virgin was asked, in the year 1491, to pray that I might quickly return to my country; and she answered that she had long since done this, The Author is sent to Naples in the year 1491, from the great desire by which she wished to speak to me, and that she would do it most willingly henceforth: but that I should be of secure mind, that she would soon see me again: which also was done. For when I had come to the general Chapter, I was appointed to Verona: whence I had an opportune occasion of visiting the Virgin, with spiritual comfort on both sides. Then she told me, how greatly she desired to speak to me, of many matters that had occurred, thence he is transferred to Verona, because more than two years had passed since she had not seen me, and she said that God had promised her my return many days before. Another time, returning from the Chapter, I was sent to dwell at Brescia, and I visited the Virgin with great spiritual gladness. Then, when we had entered into conversation about the union of the soul with God, she was rapt into ecstasy through those and other matters which we spoke of, then to Brescia and Mantua; and our conversation remained unfinished: but after six months, I was sent through holy obedience to dwell at Mantua; whence through holy conversations we began to grow, and to continue our holy desires and spiritual joys, always the greater, the longer the time granted: for I remained in my country more than three years.

[63] I therefore strove with great solicitude, to understand more subtly her life with God, and the graces conferred on her by him: but among other spiritual matters, whence departing she explained to me the pains of the Passion of Christ, which she continually suffered. I labored much indeed to make her set them forth, partly because she could with difficulty, partly because she was jealous of her secrets, before she was sufficiently secure of me: and therefore I gave her my faith of secrecy, for otherwise she would never have opened herself to me at all. In the second year, when, about to go to the Chapter, I was arranging my affairs, he is promised he will return there. the Virgin said to me these formal words: Go, dear son in Christ, and may the divine grace and providence be with you: I tell you for certain, that you will return here: for God by his goodness has revealed to me your return: which divine promise was wholly fulfilled, that is, I returned to my former place, and in that last year I had from her hand several epistles, and we treated of various spiritual matters: and I took care to have daily a holy conversation with her, and to write something of her holy works.

[64] The Virgin had often commanded me to pray God earnestly for her: but on a certain occasion with greater vehemence and tears she said to me: O son, pray God for your mother, much afflicted; The Virgin indicates to him the coming death of her companion, for I greatly fear lest, on account of my sins, God deprive me of my beloved Bartholomea, your companion: which matter would affect my soul with great mourning; for I do not hope to find another like her. But the aforesaid companion of hers within a few days fell into sickness, and I visited her often during the sickness, which was by no means long: for she died according to the prediction of the blessed Virgin, who remained much afflicted, and of her two brothers successively, deprived of the opportune help of so prudent and dear a companion. But when I consoled her and encouraged her to holy patience (although there was no need of it) she answered me; I cannot help but be sad; yet I wish and acquiesce in the divine good pleasure: and sighing she added: This will not be the end; for I greatly fear, dear Son in Christ, lest God wish also to deprive me of my beloved brother Antonius. Alas for me! how sad this will be to me, on account of his great goodness and the need of so many children: and she often repeated to me in that year, to pray that she might not be affected by such an affliction, as great as the loss of so dear a brother would be.

[65] The following year I was placed in the territory of Parma, of whose three salvation she was made certain: where I received many epistles from her hand, and among other things she wrote me the death of her aforesaid brother. Therefore the following September,

I returned to my country to visit the Virgin: who, to me condoling with her over her loss, answered with a groan: Pray, Son, this time too for me: for I doubt about the death of John the Good my brother: because God will permit it on account of my sins and ingratitude. Pray, I beseech, God for me a sinner. Then she also told me, that the soul of her brother Antonius was in paradise, and also the soul of her companion Bartholomea: and that on account of their salvation she had been much consoled. But I, hearing such things, greatly marveled in my mind, considering the great sanctity of the Virgin. But she also told me many other spiritual things singularly, which I pass over in silence.

[66] The following year I was transferred to the territory of Padua, and returning from the Chapter I visited the Virgin; who saw me with great spiritual comfort: as also that the Marchioness would conceive and among other conversations which we had together, she told me to pray God for John the Good her brother, because she greatly feared his death. But she added, O son in Christ, our Lady the Marchioness has often asked me and bound me to pray, that God give her a male son: whence the divine goodness told me, that it would come about that she obtain her wish: for she would bring forth a male. Then I took leave to depart, and pursued the journey begun: and in that year she wrote me various epistles, and among them one about the death of her brother John the Good, and would bring forth a male, as also happened. as she had foretold me; and how she had been freed from a certain infestation of a demon knocking at her chamber every night; wherefore many months before she had asked me to pray God to free her from such annoyance, because it had now lasted many days; but as soon as she was freed, she signified it to me. The following year I was placed at Ferrara, where she often wrote me with her own hand, and learned the birth of the son of the most Illustrious Lord of Mantua, as she had foretold.

[67] The following year, which was 1501, I was ordered to stay at Mantua and there I remained two years: which time was of vast spiritual gain to me. In the year 1501 the Author returned to Mantua Going there therefore from the general Chapter, I proposed in my mind, with all diligence applied, to elicit from that holy soul, according to the measure of my ability, whatever I could of spiritual sanctity, and to understand her union with God, as far as it could be understood: and to confer all my zeal to this as much as I could and as much time as would be granted me. Nor did I bring it to effect less than I proposed: for as soon as I arrived at the monastery, a message was sent of my arrival to the Virgin, then placed in ecstasy; from which when she returned, and the matter was indicated to her, she answered smiling; I know well enough. Therefore on May 20 I went to visit her, who, from joy and gladness at once laughing and weeping, said to me: she is gladly received by the Virgin O Son in Christ! how greatly I am obliged to the divine Majesty; who has given me the comfort, asked through the whole three years you were absent: and she spoke on secretly thus. When I was in prayer on the Good Friday just past, and prayed for you, God promised me your return, infallibly to come, which for three continuous years I had asked of him. O good Jesus! at present you have granted it to me.

[68] and she learns about the Marchioness's son, She told me too many things about Italy, within which frequent discord, wars, and dissensions then flourished among the Potentates. But especially the Pontiff stirred up very many things, and waged war; which much afflicted the Virgin, and therefore she made many prayers to God for the holy Church and for peace: but all things had that outcome, which she foretold me. Among these it happened by chance that our Lady the Marchioness of Mantua was named, and she said to me: I wish, beloved son, to tell you something about our Lady, who insisted with me that I unwearyingly pray God for a male son: how it was revealed to her. but I, desirous of obtaining comfort for her Ladyship, when on a certain occasion I was insisting with God, especially praying that he give her a male son; (O good Jesus!) the divine goodness answered in these words to my soul: My dearest daughter, do not be sad any longer: for your prayer is heard, and what you have asked you will obtain: she will bring forth a male son, who, since he is a son of prayer, ought to follow his origin, working well according to the grace through which he was granted. She told me moreover, that out of modesty she never revealed this to the Lady, nor did she wish her secrets to be too much published.

CHAPTER III.

The Profession made, the tribulations endured, the glory of Blessed Columba seen, other ecstasies.

Chapter X.

[69] After many other spiritual matters, she said to me; Son in Christ, The Virgin indicates the profession made by her: I wish you to see my profession, which I have newly made, here in the chamber before our Father Vicar General. I did not make it publicly, lest it be a wonder to all that I deferred it so long. You may know, son, that I would long ago have made it: but God was unwilling; but now he commanded that I make it, and so I wished to obey his Majesty. I read, O Reader, that profession, and I believe that God was unwilling that his bride should ever make her profession, long deferred, because God wished to govern her by himself. because he did not wish her to be bound by the obedience of any other than his own divine one, and he himself ruled and governed her in his own way: for which cause she also suffered much from her Friars, and other persons ignorant of the secrets of God: but the Virgin herself, since she knew the will of God, wished to obey God rather than men. Yet she was far from giving anyone occasion of murmuring or scandal: but that particular grace, which God worked in that blessed soul, was not understood by all. Nay to those who do not know what it is to taste such grace (because they never participated in their soul of such grace through union with God as the Virgin herself enjoyed) it seems folly even to hear merely the name of these spiritual matters; whence she suffered not a little; and they esteem such persons of no brains, and deride them saying, that the saints do not eat nor drink, as we learn by daily experience. But God permits that his servants, for their greater merit, incur such persecutions; and walk that way by which he himself went before in this world, and by which so many male and female Saints passed. Therefore their afflictions ought to move admiration in no one; since those very afflictions rather offer to true and experienced Catholics a testimony of sanctity, who would rather esteem the contrary, if they did not see them manifoldly afflicted and tempted.

[70] On a certain occasion, O Reader, when we were grieving together over the adversities which all suffer who wish to walk by the way of God, those through whom this was done and over the so many detractions wont to be made against them; she, wishing to comfort me to holy patience, used a certain maternal charity; wherefore I said to her: Ah dear Mother, do you not believe, that when such things are said to me about you and your actions, as often as I hear them so often my heart seems to be split with a knife? she was wont to excuse. But she, smiling, answered: That word of yours, son, makes me remember our Lord Frederick, with whom when I once conversed, his Lordship told me, how our Friars had complained to him about my affairs; and it seemed to him that such words were to him blows of a knife: but I answered, that they rightly spoke so on account of my imprudence; and I prayed his Lordship to take the matter in another part, because it was my fault: and thus I tried to edify his Excellency well.

Chapter XI.

[71] On the day of the second Sunday after the feast of Pentecost, which was June 14, it was told me, that the Virgin, from the morning time at which she had received Communion, Having suffered an ecstasy had been in ecstasy until the evening of the following day: and I went to her, like a little boy to school, that she might explain to me some spiritual doctrine: and I asked her many things, of which some I keep silent, for the aforesaid causes. And she with maternal affection answered me saying: she can scarcely explain Know, beloved Son, how alas the divine goodness, by his grace, not for my merits, drew my soul to himself. O good Jesus! this union was greater than my soul ever had with God, and I greatly fear whether at present I can explain to you what you ask, and what you would wish to know about that union. To whom I: Do not, dear Mother, take the labor: tell that little which you can, and that you may be better able, do not apply your mind to the affection of that union, which your soul had with God; and only narrate the history of the vision perceived, and the act of the soul with God, leaving aside its fruition which the soul felt.

[72] For the blessed mind of the Virgin was so absorbed, that she herself did not perceive it and remained in ecstasy, nor could she prevent it. Yet at last, constrained by my many prayers, how she fared under it, she began to weep and said: Beloved son in Christ, the divine things, which God in this union gave my soul to know, are so lofty, that I cannot even reconsider them. For the soul, held by that so luminous gaze, enjoyed a wondrous sweetness, and gazed into the mirror of the divine Majesty. Then remembering the troubles, and that many things were to be endured by her which worldly people bring upon me, so that they do not sometimes even let me breathe, I asked God to be willing to free me from so great an annoyance; and to bestow on me by his mercy quiet in spiritual matters. O good Jesus! God answered: Dearest daughter, I chose you for the salvation of souls, and therefore I never wished to permit you to enter a monastery: but know that you please me much more in this state, than in any other work whatever: because I will always be with you in your tribulations and whatever befalls, and I will always keep you free from offense: and I will give you such great fortitude and prudence, joined with holy charity, for the salvation of souls. that you need fear nothing lest perhaps my goodness by some chance let you fall into sin. Persevere therefore, beloved daughter, and trust: for to this I chose you, and I wish you to live outside a monastery, according to my disposition, and to be a mediatrix for many souls: for I will always govern you by my prudence. O son in Christ! these things much afflicted and tormented me, because I recognize no virtue in myself; and so many run to me, that I do not know what to do for them or say to them. I wish

nevertheless to bear whatever shall be pleasing to the divine Majesty. The Virgin was sick, Reader, when she said these things to me, nor could she draw out the discourse except with great labor.

Chapter XII.

[73] On the same day her Prior of St. Dominic came, and said to her, that Sister Columba of Perugia had died: and as if smiling he added; But this you know well enough, O Mother: I myself was present at this word. She relates to the Author But the Virgin answered nothing, nor would she say what she knew of that soul. But after the departure of the aforesaid Father, with me remaining to converse with her, she narrated all things, according to the order in which they had happened, saying: Son in Christ, God wished to strike me with a grave infirmity: now I wish to tell you whatever I saw of our Mother, blessed Sister Columba, and which I was unwilling to signify to our Prior, because I do not trust him: but to you, dear Son, I will lay open the whole matter. O good Jesus! Before Pentecost, toward dawn, placed in prayer, I saw the Sister Virgin, that blessed Columba appeared to her, recently dead, clothed in our Habit, with two exceedingly splendid crowns on her head, accompanied by many Bishops vested Pontifically, attending the Virgin herself with much comeliness, order, and devotion: who stood before me with an Angelic aspect: and nodding to me she said; Prepare yourself, Sister, for a little after you will follow me, to receive the immortal reward of eternal life, prepared for you by our heavenly spouse; to which I now go thus accompanied. And saying these things the Virgin passed by, with the company I mentioned.

[74] Indeed I was suffused with great spiritual comfort, Reader, hearing such things said by the blessed Virgin, and reconsidering such an apparition, I wept for gladness. in the greatest brightness; She too, when she narrated these wonders, showed herself seized with admiration; and spoke with such spirit and vehemence, as if she beheld the matter even then present. This conversation was very lengthy, especially because she wished to explain the brightness and beauty, in which she had seen that holy soul and her company; which, as she said, was so splendid, that human tongue cannot explain it. But she said to me in spirit, O son in Christ, if Mother Sister Columba were among a thousand women, I would know her, although I never saw her living in the flesh. O good Jesus! how gracious she is! I am wholly absorbed in admiration. Know, Reader, that some days after the passing of my dear Mother, I understood from a certain companion or pupil of Blessed Sister Columba, that she had died on that very day and that very hour, which my beloved, our Sister Osanna, had said: whence I was much consoled and justified in that which I had asserted I had heard from the very mouth of my dear mother.

Chapter XIII.

[75] On the same day too she said to me, O dear son, on a certain occasion placed in prayer, I prayed for the soul of a certain Prior, who had been my Confessor, and had died at Naples, one month now passed. But while I prayed for him, he appeared to me and said: I give you thanks, and her former Confessor, Mother, on account of the prayers made by you for me: now I go to perpetual rest; whence I remained much consoled; and I myself desired too to die quickly, and this is even now my desire; nor do I seem to myself ever about to come to that so blessed hour of death. Indeed I found, Reader, the Virgin always anxious and desirous of death in the highest degree: and that rightly and deservedly, because I believe that she knew best and was certified from the mouth of God of her salvation, freed from purgatory. just as in several places and times of our conversations she told me: but at this hour the discourse between us was of many spiritual matters.

Chapter XIV.

[76] Moreover she said to me: Beloved son, I wish also to tell you another wondrous thing, which happened at another time. When I several times made prayer for a certain soul, very devoted to me and in turn dear; the divine goodness made me certain of her salvation, and this I wished you to know. But she named her, but I will not indicate her, and that she was certified of the salvation of a certain friend: because she still lives in this world. Then I asked her and said: O dear mother, tell me I beseech, when you were made certain of the salvation of that devotee of yours, did you not also ask your own salvation? But she, answering with a smile, affirmed, that God made her too certain of her salvation; O good Jesus! she said; know, dear Son, that of such things I have been made certain by a demonstration manifestly made, understanding however, if I persevere in the works begun. Then beholding the Virgin disposed to speak, I asked also several other spiritual matters: and she answered me: It would be a comfort to me to reveal such things to no one: certainly there is no other who knows secrets of this kind, like you, nor in whom I trust more; because I am certain that you will be secret; and therefore I am constrained to lay open every spiritual secret to you without any regard: but I lay these open only for your spiritual comfort. Then again I bound my faith, that I would be her faithful secretary, as I also was by God's grace, as long as she was in this world, which is manifest to our whole city. Sometimes, as I said, but she asks that her affairs be kept secret. the Virgin was free to speak, at other times she could say nothing, without being suddenly rapt into ecstasy, on account of the representation of those things which she wished to say for my comfort: but feeling the hindrance she excused herself saying; Forgive me, beloved Son in Christ, because I cannot at present say more: at another time we will say them: and so she dismissed me fasting of my spiritual food; yet I required nothing further, knowing that she could not pursue the discourse begun any further.

NOTES OF D. P.

CHAPTER IV.

Amid the most bitter torments of the wounds and of the head and heart, a vast desire of dying, and proofs of a prophetic spirit.

Chapter XV.

[77] On a certain occasion the Virgin lay in bed burning with a grave fever, which infirmity she had foretold me many days before, affirming that God wished to strike her, Vehemently sick, as is narrated above: and this truly happened; for so great was the sickness that the whole city feared for her death. But when she thus lay, and I saw the evil aggravated so far, I asked her to tell me, whether she knew anything of her death: who answered: I know nothing certain of it, Son, but I suspect it will come soon: because my pains grow more than usual. Then I said: O dear Mother, how do these pains now affect you? And she answered; They have increased so greatly in this infirmity, and my feet are so tormented, especially under the soles and above the arches, that I can scarcely walk: but in my hands too they are so great, on account of the much-increased pains of the wounds and heart, that I can no longer make bread or wash cloths. Likewise in my head I feel most sharp torments and daily they grow graver, so that I seem to have the crown of thorns fixed to the crown of my head: and the skin lifted up all around so affects me, as if at the least noise I hear my brain were shaken out. Yet, dear Son in Christ, above all I feel the pain of the heart so great, that I can find no sleep or any rest day and night: nor did I ever lie nor can I lie upon my left side, so that she could scarcely bear to be touched, since God did me the grace of his pains: so that, beloved Son, that pain of the heart is more vehement than the others. O good Jesus, this pain casts me down, and is the cause of my infirmity. The physicians profit me nothing, because they do not understand my disease: and God by his grace so wills. I would wish to tell you other things, but now I cannot: at another time I will tell them: now forgive me: I am ill, pray for me a wretched sinner. Knowing therefore that further discourse was impossible for her, and compassionating her infirmity, I proceeded no further.

Chapter XVI.

[78] After a few days then, again speaking with the Virgin about her so prolonged infirmity, a certain servant of hers, named Bona, was cooling her hands with a sponge, as is wont to be done for the sick: whence when she showed pain, she asked her not to press so strongly. Which I, seeing, and compassionating her, took the sponge, and lightly touching performed that office of charity: she confesses she greatly desires death; and the virgin said in my ear: I cannot bear a tighter contact on my hands: but let no one know it except you: and out of such regard, I served her before all. But on a certain occasion thus assisting her, again I earnestly prayed her, to tell what she knew of her death. But she answered: My son, I have as yet no certain knowledge of it: yet once placed in prayer, I asked God, to reveal it to me; and as a grace he granted me, that it should come soon: that my hour was not yet present: and now at this very time I repeated the same petition, saying to his divine Majesty: Ah! ah! my Lord, you never wish to give me the comfort of leaving this body in the earth. But thus asking I saw God's Majesty, with his divine face and aspect turned to me, and as it were with a certain smile coaxing my soul, and displaying signs of great cheerfulness in his face; yet he did not say, either Yes, or No: whence I always remain doubtful what will be. I would indeed now wish to die, because I am a burden to all and useless for doing penances or any other good works. but that it was divinely deferred for her: I answered: What is a burden to you, dear Mother, is to all of us a great comfort; provided you are healed, seek nothing further. I would not wish you so soon to forsake your spiritual sons and daughters: that

matter would be too sad for all of us. But she: O son in Christ, my presence in the world is useful for nothing, but to me a continual martyrdom. Only let them wish to act well, I am certain that other better help will be provided for them by God. This blessed city is defiled with many sins, which greatly displease God. O good Jesus! have mercy on me a sinner. O unhappy Mantua and Italy! Then I asked nothing further of her because I saw her vehemently burdened by the disease. But she said, Reader, that a great scourge was being prepared.

Chapter XVII.

[79] On a certain occasion the holy Virgin looked upon me, speaking to her, with a sigh, and raising her index finger said to me: Beloved son in Christ, prepare yourself: for you will have enough to do, and I grieve over your trouble. I then answered her nothing, because I saw the fever she suffered was too intense, She foretells the Author too a grave disease, and that nonetheless the paroxysm of cold was still increasing. But after she had declined somewhat, I said: Tell me, dear Mother, what did the words mean, which you just brought forth? namely that I should prepare myself for many things. What must I do? for over this I remain much astonished and anxious. The heavenly soul answered and said: Know, Son in Christ, that if I had died at present, at once a grave infirmity would have come upon you with many tribulations: but, if I can do anything, I altogether do not wish this to come upon you, nay I will pray God to lay it upon me. wishing it to be transferred to herself, Hearing this I said smiling; Beloved Mother in Christ, my sins deserve great penalties and a severe purgation, you would let it proceed according to the disposition of the divine will. I do not indeed wish that you sustain such a penalty for me a sinner: for that which you now sustain is too grave. But she: To me, however, said she, yours would be graver: but, if I can, you will not suffer it.

[80] Indeed I much marveled, Reader, and considered the matter in silence: but I wish to tell what happened after some days. but in vain, since he had preferred to suffer for her. I, seeing my Mother lie in such torment, from that so grave infirmity; prayed the divine Clemency, to transfer that disease into me, and that she be freed for the advantage and comfort of the city; for I was affected with such great charity toward that blessed soul and the common good, that every penalty would have been a refreshment to me, provided she were freed from so great a trouble. The justice of God therefore permitting this for the purging of my sins, she was somewhat lighter, and I fell into a grave and long disease, so that I doubted I would die: and at the same time many tribulations and annoyances came upon me, The same, concealing the cause of the evil from the household, greater than I had ever felt. Alas for me! How well that heavenly soul had beheld the divine dispensation, and foreseen the future! for she could not otherwise have known that those things ought to happen, as she had foretold me one month before. But after many things then said back and forth between us, the Virgin began to be more vehemently tortured, with groaning and weeping, on account of the pains of the heart, hands, and feet. Then I asked, whether perhaps the pains had increased; and she answered, Yes, and indeed so much, that I cannot stand upon my heels: but I tell my kinswomen, that my sinews are so contracted, that I cannot stand on my feet: and so it is that they do not know the true cause of such hindrance.

Chapter XVIII.

[81] Moreover she said to me: My household, out of their charity and goodness, often would wish to wash my feet: but I do not allow it, lest my secret become known to them; for I could not allow my feet to be touched, without some demonstration. she explains its gravity to the Author, Beloved Son in Christ, you may know that all the pains in this present infirmity have taken great increase: but at the heart they are much sharper than in other places. O good Jesus! my heart is as it were dead, and that whole part of my body even to the foot as it were numbed. O son! I never felt such great torment in my heart and feet as I feel now. Let God be praised, for whatever he does he does well. O good Jesus! help me a sinner. The Virgin was somewhat wearied by longer discourse, wherefore I, compassionating her, put an end to the longer conversation, on account of her grave disease.

CHAPTER XIX.

[82] The following day, the Virgin speaking with me, repeated many of the above-written things; and moreover many other spiritual matters occurred to me which could be opportunely brought forward: to the same visiting her repeatedly for daily I was present to that blessed soul, as long as that disease lasted; nay when she did not see me, she continually asked: Where is the white Prior? on account of my habit, I say, saying so, not on account of my merits. But by the grace and goodness of God, perhaps also by a divine ordination then unknown to us, our conversation and daily talk was of spiritual matters; provided the time favored, and she was fit to speak. Often asked by the Virgin I celebrated within her chamber. and celebrating in her chamber: I do not say this, Reader, for the sake of boasting, but only to show the great love, with which the Virgin was affected toward me by her gratuitous goodness; and to declare the great trust which she had in me, and by which she told me her secrets.

[83] The truthful God is my witness, that it would be the greatest comfort to me to bring in no mention of myself, the spiritual son, though unworthy, of so great a Mother: but since I see that I cannot otherwise relate her holy acts, which he protests is written by him and that due faith would be less easily given to them, if I introduced some feigned person; and that the Reader would in such a way be led further from the truthful knowledge of the matters; I was unwilling to cause so great a defect, and to diminish the opinion of the sanctity of that heavenly soul, or the faith to be given to her works; but I chose rather, to the praise of God and to increase the esteem of her sanctity, only for the sake of God's glory, to blush among mortals, than to neglect God's will, and mutilate the truth. Nonetheless many very particular things about her beloved in Christ, and many other persons even now living, I will pass over in silence, not to be told at present, of which however I hope, by God's grace, to leave some memorial to posterity, to the greater glory of God and his Saint. We will also keep silent about several persons, whom God gravely threatened on account of their sins, for whom the Virgin was much afflicted, but that many particulars are kept silent. and poured forth many prayers and tears with penances, always praying God for their salvation: and she often indicated to me by name, of whom God complained more; showing how he was more inclined to do mercy with them, and to give them grace, than to ruin, provided they wished to amend. Yet she greatly feared the scourge threatening them without any regard, because they were too hardened.

Chapter XX.

[84] She said also to me these words: Beloved Son in Christ, my kinswoman Catherine, wishing to go to the country, to gather the fruits of our possessions, The Virgin denies that she would die of that disease, yesterday evening asked me, what I believed would be the outcome of my infirmity! to whom I answered, that I did not know God's will; let her wait a little. Therefore this night, to me placed in prayer, the Lord by his goodness said, that I would not die of this infirmity, because what he wished to be carried into effect through my intervention was not yet completed. But when morning came I told my kinswoman, that she should go indeed, if she wished, in peace: because I believe my infirmity will be long: but if it should happen otherwise I would take care to announce it to her: let her take comfort, and, with God as companion, set out on the way: which also she did, refreshed by these words, and went to our possession. You see, Reader, how prudently she concealed her secrets, and only that, which was needful, she made known.

[85] but she confesses she can scarcely speak, But when the Virgin said these things, she spoke with great labor: whence I, compassionating her, forbade her to extend the discourse further: but she, laying aside all care of herself, and without any regard to her own afflictions and pains, pursued her discourse saying: O dear Son, many wish and ask that I tell them some spiritual point, even our household, whom I would willingly satisfy: but I cannot. For when I begin to say anything such, suddenly my heart is inflamed and kindled with the sweet sense of God; and, if I were to proceed further, I would fall silent in the middle of the discourse: and for this cause I am compelled to say to men: and therefore often asks to be excused. Have patience, I cannot say more, at another time perhaps we will say it: and thus they are frustrated of their desire; and I much wonder, how I am not despised and held cheap by all, on account of my great foolishness. But I believe that God satisfies for me the hearts of the hearers: for all seem to depart content. This God does by his grace: for in me there is no virtue. O good Jesus! forgive me a sinner. I was unwilling to question her too subtly, because she spoke with great difficulty; but I left her, having promised to tell me at another time certain spiritual matters, and especially those which she had felt the preceding night: from which she remained cheerful in her whole face.

CHAPTER V.

The bitterness and truth of the Virgin's wounds, the vision of St. Dominic in glory, petitions for various persons heard.

Chapter XXI.

[86] In the month of June already mentioned, speaking with the blessed Virgin, one day after supper, I asked her, how she was in her infirmity; and as to the pains of the heart. Again she explains the pains of the heart And she, with an angelic face and serene aspect, answered me: I am in great torment, beloved Son, in that that whole part of the heart is swollen for me, up to the stomach and shoulder; and the same feeling descends toward the shin, with great redness. My kinswoman Peregrina anoints me daily; and I permit it that she may not perceive the secret: yet she notices some swelling and redness. There is there too a certain swelling in the form of a rather broad band, which beginning from the stomach reaches up to the shoulders, with great pain. I asked, and of her head: how she felt such torment in the heart: and answering me she said: O beloved and secret Son, it seems to me that there are two who draw the heart itself on both sides and divide it, and that those two parts are again cut in two, and so my heart remains cut in four, like a pomegranate broken and divided into four pieces. Then I seem to feel a knife, which passes through the middle: and in this way I feel the most cruel

torment in the heart and in that whole side. O good Jesus! from the crown of thorns how great is your goodness! Moreover I feel continually a great pain of the head, since I seem to myself always to have it girt with a crown of thorns, and the skin of my head swollen and raised to the height of one finger: which I never permitted to be seen except just now, when by the physicians' order it was necessary to permit my hair to be cut. But my whole head is shattered: and therefore I continually feel a great martyrdom, on account of the crown of thorns, which pricks just as if truly most sharp thorns were placed around my head, or even more.

[87] Do not wonder, Reader, at our way of asserting the truth of the pains of the Passion of Christ, and the other wounds; which this blessed Virgin bore: for indeed with the best right she could appropriate that saying of Paul, I bear the marks of the Lord Jesus in my body: and I bear testimony to it, and I can say that which John says of Christ, And he who saw it bears witness, and his testimony is true; so I say ours is true and certain. Galatians 6:17 That is, that this Virgin, and all heavenly Osanna, had truly sensible pains of the Passion of Christ, and those in the places of the stigmata as sharp as if they had been visibly apparent. John 19:35 Indeed of such pains I understand more and hold more certainty by practical language and true knowledge (as far as I am concerned) than of the stigmata of St. Francis: because these I only hold and believe by faith, those by experiential knowledge. Yet I protest (as is fitting, that by this I in no way derogate from the sanctity of St. Francis or the truth, as if he had not had the true stigmata of Christ) but this is the way of speaking the truth, which the Author asserts she had true to certify, that this blessed Virgin had in her body sensibly the true pains of the Passion of Christ, apparent by sensible nay even visible signs; that is, by the swelling around the head and around the whole left side of the heart, as is said above, with a red sign above the arches of the feet to the likeness of one denarius. With her hands, (as was openly seen) she could no longer use them for anything that the palm touched: of which matter many witnesses could be brought. Moreover when she spoke with me, she was often so hindered, by the so grave pains which she suffered, and apparent to a certain extent: especially around the heart, that she could not answer. When this happened often before me, and I saw her torment herself, and apply her hand to her breast, and her whole color of face change, and not be able to speak; I ordinarily waited until such anguish had passed; and she nodded to me to speak on; and she was now red, now pale, as the inward pain forced.

Chapter XXII.

[88] Again on another occasion, when addressing the Virgin I asked her about her infirmity, and especially about the pain of the heart; she answered: I feel, Son, great torment; and my heart seems to me broken and split, God defers the death asked by her, as I said, and daily the penalty grows, nor do I know how I live. Then I; Tell me, I said, dear Mother, what do you feel about your disease and health? The blessed soul answered, and said: Last night placed in prayer, and as it were complaining of God, that he so long deferred my death, he answered me in these words: The prayers of many, dearest daughter, have compelled me to postpone your desire, and this for the salvation of very many souls. Do you not know, beloved daughter, that for this end I chose you, and grants her five souls for whom she prayed. and was unwilling that you enter a monastery, because through you I wished to work certain things? Do not therefore be sad, dearest daughter, since such is my will. But the Virgin answered: O my Lord and sweet spouse of my soul, how can I a wretched sinner satisfy the obligation, by which I am bound to so many souls, which for my good, against me indeed, but yet with the best intention, have prayed? Christ answered: know, dearest, that by one occasion, on which you will stand with tears at the feet of the eternal goodness, you will discharge every debt contracted with them. But imprint firmly henceforth on your mind, that all the souls, for whom you have prayed to me, will be saved, if they persevere in what they have well begun. For she had asked to have in her company five souls, which were promised her, but still live in this world.

Chapter XXIII.

[89] In the month of August of the same year, about the fourteenth hour, I was speaking with the Virgin about various spiritual matters, when she said to me: O secret son in Christ, I wish to tell you, what happened to me on the day of St. Dominic. She herself sees St. Dominic While in the morning I was hearing Mass, I felt my heart so greatly kindled to divine things, by the preparation for Communion, that only with difficulty could I receive the body of Christ. But suddenly, after receiving it, I composed myself to prayer, in which I persevered until the twenty-first hour. Then I felt my soul so radiate, and shine with such great brightness, that human tongue could not express it. I saw too the Virgin Mary, mother of God, brighter than the sun, in a glorious company, standing before the eternal Father; and afterward a great multitude of Friars, clothed in white, who proceeded two by two; and them followed a vast throng of Virgins, likewise clothed in white, and walking with a singular appearance of sanctity; and finally after all a venerable old man, of Angelic aspect, as if a processional pomp had been led: and all had a face cheerfully shining.

[90] Then my soul, having seen these things, with singular humility prostrated itself before the feet of that venerable old man, who was St. Dominic, by whom led to the throne of God, and commended itself to him, that it might deserve to share in his suffrage. The holy old man moreover with cheerful face took my soul in his own way by the hand, and led it before the divine Majesty. It was wondrous to see that holy company, with what order they proceeded; and how, as they approached the supernal throne, my soul, as it were driven back by such great illuminations, lay humbly stretched on the ground, and with a pious voice began to say: Ah! ah! my eternal Lord, what am I? I do not deserve to see things so divine. Forgive, Lord, and commended to him, me a wretched sinner: forgive, I beseech. Then my Father St. Dominic commended my soul with great insistence to the divine Majesty: but afterward, O pious Jesus! that good old man, coaxing my soul, said: Come, my Soul, ask now whatever you wish: for you will obtain whatever you desire.

[91] Hence my soul, wholly trembling on account of the sight of the divinity, with humility lay prostrate: she prays for a certain greatly afflicted soul, but by that holy old man it was much helped and comforted: and at last I raised my eyes on high, and began to set forth my petitions to the eternal Father. Ah, my dear Son! The first thing I asked was for that above-named person, whom you know to be set in such great tribulation, and I said: O my Lord I beseech your great goodness and immense clemency, that you would be willing to free that creature from the so great troubles, anguishes, and tribulations by which she is vexed, and to place her in the place and rank, which will please you. To which words my soul received this answer: O dearest daughter, help that soul with your exhortatory words, and understands that she would be consoled and saved; strengthening her to holy patience and perseverance: because in such a condition she has been chosen by me; and this is my will, that with holy humility she persevere, until I provide otherwise, freeing her in her time from so great tribulations. But know that she is reckoned among my elect. O pious Jesus, how great is your goodness! O beloved son! know that the same words were said to me on the very day of Pentecost, when my soul was placed in prayer, and prayed for that very creature. O good Jesus! then the union of my soul with God was greater than I had ever had: and thus united I supplicated much for the holy Mother Church and holy peace: for at that time there were many wars in Italy.

[92] In like manner the Virgin prayed for many other particular persons, whose names she did not set forth to me, helped while speaking by the Author, nor did I ask: nay I even deliberately omitted to investigate many things; because she could not conveniently utter them, on account of the gravity of her disease. But with great difficulty she brought forth the aforesaid matters, rapt by the recollection of the wondrous things, seen and heard by her in that vehement union. But if I had not helped her discourse, thereupon turning the conversation elsewhere, just as is wont to be done when we wish to keep awake someone oppressed by deep sleep, lest she be repeatedly rapt away. I could not have elicited even these things. But her mind thus distracted elsewhere, I resumed my questions earlier left off: and so always and as it were artfully and laboriously her conversations were continued; especially about the more sublime mysteries. But if I had not used this industry, she could not have explained anything perfectly to me.

Chapter XXIV.

[93] At another time she began to speak to me with great modesty, so that her whole face blushed, that she had not noticed about what matter she had begun the discourse; whence she seemed to wish to break it off: At another time invited by God to ask whatever she wished, but I urged her with many prayers, that she had begun to speak in this manner; Beloved son I cannot deny you anything. God, with serene face and with the appearance of royal majesty looking upon my soul, before she set forth her petitions, said: Come, my dearest little daughter, ask what you wish: for I stand ready to hear and bestow your every prayer. O good Jesus! I, when I heard those words, brought forth by God's majesty, began to set forth my desires. O how great a brightness I saw there! how great a joy my soul felt, in that union, which neither the human intellect can grasp, nor the tongue understand! nor the least part of that beauty, and that luminous and wondrous order. O good Jesus! it can neither be spoken, nor understood, such great brightness and uncircumscribed light, she wonders at the ineffable brightness of such a vision, except by those who have seen, tasted, and felt it through holy union. And these indeed and these alone understand it in their mind; but they find no words, likeness, or form, by means of which they may communicate their internal knowledge to mortals, unexperienced in so great a grace. Great God! what at last a thing is that your luminous aspect, that brightness and resplendent Majesty, which no tongue can express.

[94] Beloved son in Christ, always in my prayers I have supplicated and continually supplicate, and she is certified of the salvation of the aforesaid soul for that soul, of which I have often told you, and of whose salvation I have often received a promise, as you know: but at present I tell you, that I have been totally certified of the salvation of that creature, and that without any doubt. I know what I say. Let her only persevere with holy patience, because God so wills her to be: whence, Son in Christ, I take much comfort. Then I fell silent, nor proceeded further, considering the great sanctity of the Virgin, and the wonders which God worked in that blessed soul: so that I remained much consoled by her so great graces and goods.

[95] yet she does not dare to inquire the day of her death Still thirsting for further understanding, I asked her, whether she had understood anything more about her death, and why she did not ask of God the grace of foreknowing the day of it. But she answered me: Alas for me, son! I am too ashamed to ask such a thing, which seems to me to be of great presumption, just as also what is to be the future of Italy. Ah! were it not for intercessory prayers, it would already be wholly submerged. O wretched Italy! A great scourge is being prepared for you. Unless you correct yourself, and return to doing good, it will be able to be said of you that which Christ said of Jerusalem, If you too had known. Luke 19:42 O my son, often I have grieved and wept, and even now I weep, although it is most desired by her. that God so long defers my death, and that lately he did not permit me to die, and so go out from this worldly filth. But God answered me, as I have already often told you, that he wishes me to exercise patience, because for this office he chose me, and that therefore he wished me to remain outside a monastery. Seeing therefore that such is his will, I acquiesced in it in my mind: let whatever the divine Majesty wishes and shall please come, I am content with it.

CHAPTER VI.

The Virgin's earlier penances, union with God, temptations, tribulations; the beginnings of her spiritual life at the age of 6.

Chapter XXV.

[96] On a certain day of the aforesaid month of August, speaking with the Virgin, I said to her: O dear Mother, tell me something for my spiritual comfort. I commend to you your devotees for this feast of the Assumption of Mary: pray God for them, that in his house they may be ordered and established without spot. She answered and said to me: know, Son in Christ, that their memory is inscribed on my heart; nor do I make any prayer, in which they are not commended; but especially that soul, She makes the Author secure about her salvation: of which I have so often told you. I would not believe I would be content, if I thought I would be in Paradise without her. O pious Jesus! the divine goodness by his grace has united two hearts and two wills in one desire: wherefore I reckon this a singular grace granted me by God. Many other spiritual matters were then told me by the Virgin which I pass over in silence.

[97] As the conversation proceeded, it happened that mention was made of penances; when that heavenly soul said to me: she relates to him the penances formerly customary for her, I cannot, son, do penances any longer, as I used to. I remember, that I often put on a hairshirt, and as a custom took to being girt with an iron chain over the bare skin, and to applying harsh disciplines, with many fasts and prayers, and tears so copious, that they were to me as it were for food and drink: often too I persevered seven hours on bent knees in holy prayer; whence sometimes I remained so afflicted, that I could not raise myself on my feet. But now I cannot do so many things, and tears alone remain to me, which often so greatly weaken me, that for three hours I can scarcely breathe. I feel too that the strength of my body has failed, on account of the long past macerations. Often too I remained so weak, that I could do nothing: but God afterward supplied to my soul accidental strength, so that the creature forgets her own body; and God, content with this, fortifies it. Here I, Reader, confess my curiosity: I could not find rest for my mind, until she had given me the aforesaid iron chain, which, as I said elsewhere, I hold most dear.

Chapter XXVI.

[98] Afterward asking, dear Mother, I said, how does it go today with your pains? She answered, O Son in Christ, my heart still remains as it were open, for which the pains of the Passion succeeded to her as I have often told you; and that whole side, where the heart is, is as a sinew stretched over a bow: but I believe rather that it will be worse than better for me: because that whole part is gravely infirm and this pain is continual for me, so that I do not know how I can live. I believe, beloved Son, that I shall be in this world for a very little time, because I feel myself much failing. Hearing this, I said: I know, dear Mother, that this would be your comfort and the fulfillment of your holy desires: but do you not think how many persons devoted to you would remain afflicted and deprived of all their spiritual comfort? The heavenly soul answered: and the desire of death. Indeed I am a burden and hindrance to all. Do you not see that there is no virtue in me, by which I can help anyone? I am certain that God will provide for the salvation of all by another means, if his grace be not hindered by the multitude and corruption of sins. I hold for certain that it will be so: but I much doubt about many persons whom I see obstinate in malice: Pray, Son in Christ, for them, if perhaps God by any way may do them grace.

[99] But I, wishing to understand better that greater union, which we mentioned above the Virgin had on the day of Pentecost, asked her; Tell me, my Mother, something more distinctly about that greater union. She explains her greater union with God, But she answered: It would not be possible for me to explain to you the manner, how it was, nor to give a like form, or find a fitting word for such knowledge: yet I will try to find for you some likeness, although the comparison will not be good. It can sometimes happen, that a certain King or great Lord has had a secretary a long time, and one day calling him says: Come, I wish to reveal to you a greater treasure than ever: and indeed it is shown, wondrous in its greatness and never before known to the secretary, and he is astonished, and that the more, in a certain ineffable light. the less he sees himself able to comprehend the value and beauty of so great a treasure. So, Son in Christ, was that greater union, by which my soul saw and knew all created things, as much as it pleased God, and I enjoyed brightness, sweetness, and eternal Majesty more than ever before. But to say further the quality and quantity of that uncircumscribed light, that is altogether impossible: for it can neither be spoken nor understood, except by those accustomed to fix the eyes of the mind by gazing on that form, which the soul saw and knew: for the bodily faculties do not know and understand it, but only the soul united to God, whom it sees. And it understands, but cannot explain; yet well what the soul sees in its own way, past, present, and future.

Chapter XXVII.

[100] Pursuing the conversation, after many spiritual things interposed, we came into talk about the temptations and frauds of the demon, whence the Virgin said: O son in Christ, our enemy is a veteran and an evil beast; he never sleeps, nor eats, nor drinks: Likewise the temptations of the demon, all his will and cunning tends to the perdition of souls. Sometimes he makes good seem evil, and evil good; the true false and the false true: and he has such great power, that often he even gravely tempts a soul, however spiritual and manifestly placed in God's grace. Yet although such a soul is permitted to be tempted, yet not to its damnation: but such temptation is permitted by God for its greater merit. Sometimes too God permits a soul to be tempted for his greater glory. But often it is tempted by evil and wicked men, because they are members of the devil: and why God lets even the elect be assailed by them. and what often the demon cannot effect in a spiritual soul by himself, that he obtains through evil men; and therefore a wicked man is said to be worse than a demon. Meanwhile it much pleases God, when a creature puts all her hope in him alone, and does not trust in herself, nor firmly hopes in any other person than in God. In a soul so well ordered is found all perfection, since in her is only the love of God, in whom she trusts more, and in whom she delights more than in any created thing. He wishes to be loved above every creature. At these words there came a certain great Matron, who interrupted our holy conversation. And when we condoled with each other over the hindrance, the Virgin said; Another time we will complete the rest of our discourse.

[101] At the same time, that is in the same month, about the sixth hour, as I spoke with the Virgin about various spiritual matters, talk arose about human Judgment, and the various tribulations and troubles, then the tribulations she suffered from men; which the servants of God sustain; and we discoursed at length about those, which two certain persons had long sustained, and even now sustained; whence we concluded, that tribulations are a great sign of great perfection in the servants of God. Then the Virgin said: Dear son, know that in my youth I sustained many tribulations, from persons from whom I least expected them, because they were religious: but at last, confounded, they confessed they had been satisfied by me, and acknowledged their error: meanwhile they had much afflicted me. Let God be praised, who freed me from all and always helped me. O good Jesus!

[102] Afterward she told me another great and secret matter, and how for her former Confessor, which she had never communicated to anyone, in these words: Son in Christ, a certain Friar Dominic, formerly my Confessor and secretary of my whole life, had died at Cremona, and for his soul I made many prayers; because I doubted, whether I had not been the cause of his death; for he had been in these days at Mantua to visit me. But when I was in prayer, and prayed for his soul; I asked God with great insistence, whether I a sinner had been the cause of his death. suffering purgatory for two days, But the divine goodness answered me saying; You were not, dearest daughter, the cause of his death. Then I asked about the state of that soul. Alas for me, a great matter! The answer

was to me: He is in Purgatory. Hearing this, with a groan I said: Ah! ah! my most merciful one, for what cause is the soul in such a penalty? God answered, Because he wished to do his own will and judgment. Then my soul, melted in the sight of God from compassion toward that soul, asked as a special grace, she asked in vain to be tormented. that to herself, that is to her body, that penalty be given to be endured, and that he be freed from Purgatory. God answered: I will not, daughter, because you could not sustain so great a torment. But when I persevered insisting, that that penalty be laid upon me; God answered and said to me: My justice requires that he himself bear the penalty, which if you felt you would suddenly die; but I do not wish you now to depart from this life. I asked therefore, how long that soul ought to be held in penalty; and God answered me, For two days: wherefore I went on to pray for the soul already mentioned, and after two days I heard it ascend into Paradise. But he had written a book about her then lost.

Chapter XXIX.

[103] When the Virgin told me such things, O Reader, she showed in her words great charity toward that soul: and pursuing the discourse she told me, that this Friar Dominic knew many of her secrets, and had written a book about all the graces which God had done her during the time he himself had lived, but in such a form that no one else could read or understand it: but it was never found, as the Virgin told me, of which she afterward greatly rejoiced, nay she said these words: Alas for me; I would have died of grief if it had been found: and I give thanks to God, who granted to my comfort, that I have heard nothing further of it.

[104] Afterward I asked her saying: O dear Mother, how does it now go with you as to the pains of the Passion of Christ. That blessed soul answered, and in her wonted manner said: Still my heart is much vexed, nor can I walk except with the greatest difficulty on account of the pain of my feet. But amid this I was holding her hands in my hands, She indicates her greater pains and she showed the place of her greater torment, namely in the hollow of the palms; and said: Likewise too I feel great torment in the arch of the feet: and sometimes I find in the middle of them much redness with great pain: and that redness is like blood shed: and therefore I would not wish anyone to wash my feet, lest such a thing be seen. But when it happens to me that I cannot walk, and how she keeps them hidden: I tell my kinswomen, that my sinews are thus contracted and numbed, or that in them I feel some penalty; and so I bring it about that they understand nothing further. Many other spiritual matters we treated between us at that hour, many we left for another time, hindered by the Lady the Marchioness, who unexpectedly came: and the Virgin, saddened, said to me, O son in Christ, another time we will weave the discourse.

Chapter XXX.

[105] At another time speaking with the Virgin about spiritual matters, I asked her, for my greater consolation and certification (beyond that which is had in the first treatise), O dear Mother, tell me, how old were you, likewise how from the age of 5 or 6 she began to desire solitude, when God began to draw your soul to himself? She answered; If I remember well, beloved Son, I was then five or six years old, and did not yet know what I was: except that I fled childish amusements and the company of other girls, and strove as much as I could to remain solitary: at which my mother greatly wondered, and often said: Why do you remain so alone, daughter? I do not know you, nor do I know what your will is. But I answered nothing to such words, her mother wondering: and daily I more desired to be alone. And when she often sought me, and found me placed in prayer, I could answer her nothing. When I had returned to my bodily senses she said: For what cause do you stand thus motionless, O daughter? What do you lack? Indeed you are held by some great infirmity, which I do not wish to name: tell me what you feel. But I, a little girl, did not know what to answer her, except; Have patience, mother, and forgive me.

[106] and pricked by a thorn, But this happened often. When therefore one day according to my custom I had gone into the garden for the sake of comfort, and was there as it pleased God; I began to gather thorny grapes, that is gooseberries; and I drove my finger against one of the thorns. Then there came to me a thought of Christ's passion, and especially of the crown, which had hardly pricked his head, thinking how great that pain was. and having seen the crucified, But to me thus meditating the Crucified appeared with all the mysteries of the Passion; and I myself gazing, suddenly was melted and dissolved into contemplation of so sublime a mystery; whence my soul then perceived a special grace and consolation, that is, in my heart I felt a great pain with ardent love of God, which kindled and inflamed it so greatly, she began to do penances: that I took very little sleep at night, and as it were continually stood in prayer. Therefore at that little age I began to think of doing penance, and taking cords I made many knots in them, and put them around my flesh; sometimes too I disciplined my little body, although instructed in this by no one; nay in whatever way I could I afflicted it.

[107] I can scarcely say how willingly I went to the sermon, and she was drawn to sermons, and the day on which I knew I had to go there dawned late for me: and if there was preaching about the love of Christ, my heart was kindled in the manner of a bright fire: but when I had returned home, I knew how to repeat almost from memory the whole sermon: which was to my mother and father a great wonder, seeing me so little. Moreover I remember that at that tender age, when my father reclining at table gave something to my brothers, as fathers are wont; and sometimes passed me by; and she rejoiced that less was given her than her brothers: I said in my heart: You are not worthy to have anything on account of your sins: and then I felt in my heart such great consolation, that I cannot express it in words. O good Jesus! and so acting I passed the time of my childhood, with many spiritual graces, which I do not know nor will it ever be possible for me to explain. I would have received much greater caresses from my parents, had I not been so wont to be rapt while praying, which they thought was some kind of the falling disease: whence they were greatly afflicted, and did not know what to do with me.

Chapter XXXI.

[108] Again speaking with the Virgin, I asked her about the pains of the Passion of Christ, and she answered: I feel, Son in Christ, a great pain of the heart, which does not yet seem to me consolidated, how she was tormented throughout her whole body. but from day to day is more tormented, and seems to me cut into three parts; but that whole side is spotted, even to the sole of the foot. O good Jesus! Likewise too my body is as it were wholly ground down by pains: and although I can walk, yet I feel most sharp torments; and I can scarcely any longer form a step, on account of the too intense pains of my feet: the whole side of the heart too is contracted and bent, as is wont with decrepit old men. Amid these things the Lady Marchioness came: and the Virgin said: Patience, beloved Son: another time we will complete this spiritual conversation.

CHAPTER VII.

The heavenly wrath threatened against sinners, and especially the obstinate, for whom the Virgin prays and has prayer made in vain, and she opens some qualities of her prayer.

Chapter XXXII.

[109] A few days after, as I spoke for three hours with the blessed Virgin, she said to me with great charity: Son in Christ, it is well done that you have come to me, because I am wholly afflicted and of bitter spirit, She understands the penalty prepared for sinners by God, because on the day of All Saints, my soul placed in prayer saw human nature, set and bound in great danger of scourges: and the eternal Father stood as it were in his own way immovable, hearing the soul's prayers, but seemed unwilling to hear them: but the soul persevered praying for human nature. Hence the eternal Father answered the soul and said: Dearest daughter, do you not see how the stench of so many and so grave sins comes before my sight? Know that I can no longer bear it: my justice demands vengeance. Alas for me! My soul, hearing such an answer, and noticing the divine aspect in its own way as it were disturbed, was wholly melted from grief; because it saw the gravity of the scourge prepared against human nature: and it seemed that God was greatly angry with the Prelates of the Church, wishing to punish them on account of the multitude of sins.

[110] Then my soul began to say: Ah, ah, my eternal Lord! do not send that scourge: who complains of their obstinacy, let your immense goodness and clemency not do such a thing: but tell me, by what means they can bring it about, that your wrath and sentence be changed for them into grace, and that scourge be removed. God answered, O dearest daughter, my goodness would wish nothing else than amendment and penitence. Do you not see, O Soul, how great pride reigns in every state and rank of men, and what enormous turpitudes are committed? There is no longer among them justice or charity, but rapine and extortion. Do you not see, how they have turned their face from me, especially of Ecclesiastics. and are submerged in the foul mire of sins? There is no soundness in them nor goodness, beginning from the Prelates of my Church, who live so badly, that my justice can no longer tolerate them. Then my soul, prostrate on the ground, cried out; Ah! ah! my sweetest Lord! I beseech your immense goodness, that at least you have mercy on the Mantuans. But God, Too great are, Daughter, their sins: yet for love of you, and on account of so many prayers of my servants made for them, I will still wait some days: tell them to amend themselves, because I can no longer bear such great obstinacy in sins.

[111] Wherefore, Reader, the Virgin was greatly afflicted, and earnestly commanded me to take care that prayer be made, and God be asked Hence the sad virgin to this end because God is often appeased by prayer. But as the Virgin showed me, she seemed to fear something in particular, and overturnings of States, some of which we have already seen, others, in my opinion, are not yet fulfilled. She also greatly feared for the Church, and for certain persons by name, which I will not reveal, because some of them still live among mortals. The Virgin was therefore for these causes greatly afflicted

and vehemently emaciated by the continual vigils and prayers which she made, perpetually weeping and macerating her body. I do not explain on this point certain of her predictions, concerning particular persons, of which some, as I am a truthful witness, have experienced them in themselves, she is greatly emaciated: others are still under the harsh scourge. Indeed, Reader, I tremble when I reconsider that conversation, which lasted three full hours: and I keep silent many things then heard, because it is not yet time to divulge them nor do I wish them to be understood more distinctly. O poor little ones and blind concerning their salvation! If they knew what is needful for attaining it, and what God threatens, I believe they would change their life, and under immoderate garments would be clothed in sackcloth. Then I took leave to depart from the Virgin, under a promise, that in the future she would still indicate to me other spiritual matters.

Chapter XXXIII.

[112] In the same month August? and time again for three hours my conversation lasted with that heavenly Virgin, and among other things as best she could she said to me: Beloved son in Christ, in that, praying also for the Pope and a certain C., your Mother is greatly afflicted. O good Jesus! I wish to tell you what happened to me. In days past placed in prayer I prayed for many persons, that God might do them mercy. But especially I prayed more for the Pope, Alexander VI, and a certain person C. etc. perhaps Caesar Borgia, Duke Valentino that God might give him the grace of restoring the Church, and have mercy on all. And when my soul asked such a grace for him, God seemed disturbed and as it were standing immovable: as one is wont when he hears something ungrateful. Yet my soul persevered in asking grace for the Pope, and no answer was given it, and with the Mother of God and the saints interceding, as it was wont: yet with her persevering, and urging the petition; our Lady the Mother of God came: who standing before her son, began to pray herself too, and to help the soul, that for the salvation of the Pope she might obtain her desire, and for the renewal of the Church. Afterward came all the Apostles, and stood before the Lord, and all prayed that mercy be done. Alas for me a wretched sinner! God stood always immovable, with face and aspect by no means cheerful, but as if disturbed; nor did he give any answer to those praying, not to our Lady, not to the Apostles, not to my soul, as he had at other times.

[113] O good Jesus! I am much afflicted for this cause: for it is now the third time, that I have specially prayed for the Pope, God shows himself averse: and certain others: and in my other prayers indeed God seemed to incline to doing mercy, but this time I received no answer; whence I cannot but remain in continual tears, from compassion for those souls. O dearest son, how greatly God complains of the Ecclesiastical state. Alas for me! how great and too horrible a thing it is, to behold before one the rottenness of so many sins! The Virgin wept when she said such things, and sighing addressed me thus: O dear Son in Christ, if you saw even once, how greatly God complains of human nature, and especially of three sins, I believe that you would continually wish to stand praying at the feet of Jesus Christ. Then I: What are those sins, Mother? That heavenly soul answered; Pride, avarice, and a third one which for honesty's sake I do not wish to name: but I by discretion understood, that it was the sin of lust, perpetrated in diverse kinds.

[114] The Virgin said also, O how many evils are prepared on account of obstinacy and the long habit of sinning; thus mourning and especially for the Ecclesiastical State, and for those persons, whom you know. O my God! O good Jesus! forgive me a wretched sinner. O wretched little souls! Great torments are prepared for them, if they do not change their works. I, hearing these things, stood as if astonished, and my blood was constricted from terror. But afterward the Virgin began to speak of spiritual matters pertaining to our souls, and accomplished and confirmed many things, which between us we had long promised; but especially the participation of prayer and work. O divine goodness! We were two hearts before his sight bound in one will. So great indeed, O Reader, was the charity between us, the Author greatly compassionates that without tears I cannot speak of it. The Virgin loved her beloved son in Christ as her own soul, and he loved his only Mother even more, if it is lawful to say so, than his own soul. O the great charity of God, implanted in our hearts, much before there was any spiritual conversation between us, or we knew each other!

CHAPTER XXXIV.

[115] In the aforesaid month again for about three hours we remained in holy conversation, and that heavenly and blessed soul was so kindled with the Holy Spirit, that she seemed to be something other than a human creature: and he understands her prayer for she spoke with greater vehemence than I had ever seen, and about very sublime matters; and this with certain figures and examples that I might better understand, and about the state of certain souls, of which I refrain from writing. Then I asked about prayer, how she made it, and whether in it she was hindered by so many visitations of various persons, or therefore deprived of her wonted attraction to God. is not hindered by any external distraction, But the heavenly soul answered; O son, I am not hindered, nay from it I feel something more, especially at night; because I can sleep little or nothing, preoccupied by my wonted prayer and meditation: but my body is sometimes so greatly afflicted, that I cannot raise myself or stand on my feet.

[116] Then I added; Tell me, dear Mother, are you afflicted in the attraction to God, or does your body feel any affliction during such union with him? And she answered: or by the sense of any bodily trouble, I feel no more trouble then in my body, or any other bodily thing, than if I were not in the body: because the soul joined with God never remembers its body. But in the return of the soul to the bodily senses, sometimes a great affliction is felt; especially when it was raised to the mystery of the Passion of Christ. But I feel sometimes my body so light, as if it were not mortal: and so it remains for the space of three or four hours, and often more, but only when the soul returns from ecstasy: according as the soul feels a greater union with God, especially when it is done with some expression of the individual Trinity. O good Jesus! how great a thing to think on is that mystery! how in such union and elevation the soul finds itself joined with the divine goodness! There is no human thought, which can reach to that sweet contemplation: but the divine grace knows how to grant this by such rapture. Alas for me! I cannot tell it to you otherwise; another time, dear Son, it will be done.

CHAPTER XXXV.

[117] How many such spiritual matters I heard from that heavenly soul! but when I heard them, there was as it were no spirit in me; not on account of words similar and simple, that then she knew also the state of those for whom she prays; such as mine are; but on account of hers which were more expressive, and more efficacious, joined to a pronunciation and gestures most fitted to such effects, which thereupon they worked, on account of their greatness. But although she always seemed amid them as it were to melt, yet she denied that she could reach her case either by memory or by words. Then asking her: Tell me, I said, dear Mother, when the soul is united to God and attracted, does it know the state and condition of some person? that is, but that they are left to their own freedom, does it know his goodness or malice? his merits and demerits? To which she: It knows, son, as much as God wishes it to know and see, and it often sees and knows the merits and demerits of very many creatures. Indeed I remember, that when forty years ago I prayed for a certain person, that God would be willing to convert her to a good life, God answered me; Do you not know, O soul, that the creature has free will, to act well or ill at her pleasure? I gave a law, I do not wish to break it. Then my soul with solicitous desire for her salvation, replied; Ah! ah! my Lord, move a little her hardened heart by the infusion of the Holy Spirit. Alas for me, Son! the Lord answered my soul with a horrible voice: I find no place, by which I can enter into a heart so hardened, and grown old in the rottenness of grave and most enormous sins.

Chapter XXXVI.

[118] Again, beloved Son in Christ, on another occasion when my soul was placed in prayer, it easily happened a third time as I prayed for the soul, most cordially beloved by us, Of one she says she was made certain: of which I have often told you; and asked that God would be willing to console her in that which she asked, and to absolve her from the bond by which she was held bound; that God answered my soul; I wish, dearest daughter, that she remain so for the salvation of souls: but know without doubt, that you will see her placed in paradise. And of this I am quite certain, with great comfort of my mind. O pious Jesus! how great is your goodness! All these things she told me, Reader, with great regard and as if unwilling: for she knew that I knew that person. From this indeed I knew her future blessedness: because whoever sees someone in Paradise, it is necessary that he too be there. O goodness of God! what do you not work in the souls of your faithful brides!

[119] Moreover that heavenly soul said to me, O dearest son in Christ, God on account of his goodness, not on account of my merits, always showed me things so wondrous, and that very wondrous things were shown her in prayer, even when I was still a little girl of tender age, and then more advanced; and so many graces have been conferred by him on my soul, that it is impossible for me to relate even the tenth part. Alas for me! what Doctors, what Philosophers, what Preachers will ever be able to say or write, that which the soul sees when placed in prayer! O good Jesus! It is too great for anyone to wish to write or say, being things ineffable and invisible to human eyes. I am lost here, nor can I say more: another time. I, seeing that she was about to go into ecstasy, quickly turned the discourse; and then returning to it I said: O dear mother, I would wish to know whether your soul is always invited and impelled to

contemplation. to which she is as it were always drawn. The Virgin answered; It seems, that the soul is always invited to it; but also that it has continually as it were two wills, one of which provokes it to lofty and spiritual things, the other depresses it to low things: yet always that one prevails too which tends to sublime things, and this so vehemently, that often without willing or noticing, the soul is drawn in the twinkling of an eye; especially when it happens to me to hear something about the Divinity, or something sublime about the joy and blessedness of souls. O good Jesus! in that sweet contemplation my soul delights more, and feels and tastes more consolation. O pious Jesus, beloved spouse! have mercy on me a sinner, for I can say no more: another time we will say the rest, if God grant us the grace. Pray God for the persons, whom you know, that God bestow on them grace.

Chapter XXXVII.

[120] Pursuing another subject, I asked her saying: How, dear Mother, does it now go with the pains, which are continually present to you from Christ's passion? She answered: She confesses the pains of the Passion increase for her: Beloved son in Christ, I feel great torments: which, since I was sick, have daily increased and increase, especially the torment of the heart; so that to me walking, speaking, sitting, the heart seems to be transfixed, and that I cannot breathe: which happens to me more on Fridays and Wednesdays. But when I lay in bed, from that great disease I had; then my heart was broken and split, so that it was never consolidated, as I told you it then was. And I believe, that the vows and prayers of our devotees have held it, lest it be wholly consumed in that martyrdom. I know what I say, and therefore it would be a great labor for me to explain all that, which I also omit, because I have said enough in another place.

Chapter XXXVIII.

[121] Now the Virgin wishing to put an end to her discourse, hindered as I said above; Son, she said, pray God for such and such a person, and especially for the salvation of their souls; which I daily ask of God to be graciously granted me; she grieves that some remain obstinate in sins. and I am greatly afflicted, because I do not see such signs of their salvation as I would wish. I would wish to obtain this grace for them, and God would wish that they do penance, and put away their sins and evil life: but it seems that they will not. O wretched souls! how grave a torment is prepared for them, unless they amend! Pray, son, for them and for your Mother. This discourse was hard to me, Reader, and a grave threat of the divine wrath or justice upon these and other sinners of this world.

CHAPTER VIII.

The Virgin relates to the Author various favors done her by God.

CHAPTER XXX.

[122] When on a certain day early in the morning I had celebrated Mass in the Virgin's chamber, we entered into the holy and accustomed conversation, which lasted until Nones, so that the household, about to recline for dinner, were wearied of waiting so long; wherefore they appeared several times, Wishing to relate many things to the Author if she could, in my presence, saying; The hour passes now, Sister, which was no small trouble to her, as one to whom the heavenly food savored better than other. At that hour the Virgin said to me: Beloved son in Christ, I would wish to tell you many things for your consolation, and especially about the union which God made with my soul, and makes daily: but I fear whether I can explain it as I would wish; whence several times I have complained of that hindrance before God, in that thereupon speaking with persons familiar to me, she complains that she is hindered by frequent ecstasy, or even with our household, suddenly my soul remains attracted, nor can I prevent it. Nay sometimes it happens to me quite unwilling, on account of the modesty before bystanders. Alas for me! how many things have happened in such public places; that is in church and elsewhere, where quite many were present! Sometimes too lying in bed, I remained the whole night rapt: but when I am in public and return to myself, I am too ashamed at the presence of men. I would indeed wish God to do me this grace, and that in it she cannot be hidden from others, that he might work such things in my soul with no one looking on: and this would be a great comfort and joy to me. O how many male and female servants of God are better than I a sinner, and work in secret, nor does anyone know their acts!

[123] Hearing this I smiled, and said: O dear Mother, and that this is to her a great shame, do you not know, for what cause God was unwilling that you enter a monastery? She answered: Alas for me! I am quite certain: he so wills, he so ordained it. Then I; If it is so, Mother, what do you doubt? Sometimes, she said, I do not trust myself, and I fear illusions of the demon: and I am much ashamed, because men say: Behold her, Behold her. But what have I ever done, or even now do? But God, by his special grace, when I was only five years old, began to draw my soul to himself. O pious Jesus! What good was then in me, by works then done? or even afterward what good have I done? O beloved Son, although not without profit to those beholding her thus rapt, how great are my ingratitudes and other sins! I answered: O dear Mother, if God from childhood has worked in you by his grace, and still works continually; it is not you who act, but the divine grace: You are as it were an instrument, which is played; but no one understands the manner of such harmony, composed with many secrets: and therefore many, seeing such wondrous things in a human body, remain confounded and full of admiration; but reflecting their mind upon their own acts, they recognize their error; and so through you they are converted to Christ, and do penance for their sins. Then the Virgin said: I believe, Son, that what you say is true: because many have told me that they changed their life, which the Author professes he too experienced as a boy. and turned to good, only by seeing me placed in prayer: and certain married Matrons, having put away their pomps, gave themselves to great devotion and pious works. I confess, Reader, that this was verified in me too: for when I was a little boy and frequented the schools, it happened to me to see that heavenly soul rapt in spirit: and such presence was so fixed in my mind, from that first time; that the memory of it was never blotted out, impressed by God on my heart.

Chapter XL.

[124] The Virgin went on further, and said: I wish to tell you, dear Son, that which on a certain occasion happened to me. When within the church I was placed in prayer; In such an ecstasy the little Jesus seemed to stand by her. a certain little girl saw standing near me a little Boy of rare beauty, which she told her Confessor. Then I asked: But what were you then thinking of, Mother? She answered; Of the little Jesus, whom my soul beheld, and with whom it was much delighted. O good Jesus! I am greatly afflicted, dear Son, because such things were seen publicly. Our companion does not sufficiently understand these matters, and therefore sometimes I cannot speak, and sometimes I would wish that no one interrupt me; but she does not grasp this, nor is she solicitous enough to remove from me persons, who at such an hour hinder me. Yet I would not tell her these things, except in general, although she does not understand me, as you do. I am therefore vehemently saddened and afflicted, because at that hour I would wish not to be seen, nor troubled.

[125] I comforted her; who, sufficiently acquiescing in my words, answered: O son, The Virgin grieves that her death is deferred, how willingly I would depart from this wretched life! Often I have prayed God to free me from the prison of this wretched world; and always it is answered me, that I ought to endure, and have patience yet a little; because God has not yet accomplished what he intends to do through me: nor can I know what that is, on account of which the comfort of my death is so long deferred. When our Lady bore her little son, I asked the Lord, whether that was the thing he spoke of: but God answered, that it was not. And on many other occasions various things have happened, and I asked, whether they were those, and always God answered negatively. that sinners are not converted, Yet I believe that I will not remain very long in this world, because I feel daily that I fail. Alas for me, beloved Son! Your Mother is greatly saddened, on account of those whom you know, I see or feel in them no change of life or inbred manners. Alas for me! Their souls are in great danger. And on this the Virgin related many things about the wicked life which they led, and about the scourge prepared for them: of which I do not speak more clearly, lest perhaps I be understood.

[126] Moreover the Virgin added: How grave it is to me, and that she has no one to whom she can confide her secrets Son in Christ, sometimes, not to have any secret person except you, to whom I can securely open my heart, and be certain that no one will learn our secrets! I would wish to have daily the convenience of speaking with you about spiritual matters, and I seem to feel great consolation when I speak of my affairs to no one but you; nay my heart then remains quiet and tranquil for some days. Let the divine goodness be praised, dear son, except the Author. which more and more daily unites itself to my soul. O good Jesus! I tell you, dear Son, that the torments of my heart daily increase. I would wish it might burst by tasting the sweetness of God, that I might quickly pass from this foul world. Alas for me! I cannot say more: forgive, Son. Here the Virgin propped herself up, and stood for some time, unable to speak from the excessive pain of heart, which she felt: but afterward she told me some great things, about certain particular persons, which I will not now relate.

Chapter XLI.

[127] On the second-to-last day of the above-written month, after I had celebrated Mass in her chamber, we began the holy conversation; but at the beginning of the discourse the holy Virgin herself said to me: She confesses she is absorbed Son, I quite fear whether I can explain to you what we both intend, because so great are the things, which my soul has beheld in these past days. Ah! continually my mind is rapt to consider things of unspeakable and immense joy, which my soul saw; which if I wish to utter, or proceed to consider more attentively, suddenly I am deprived of the faculty of speaking. I seem to myself, Son, to have remained like

someone who awakens from sleep: and if I speak to some person, I do not in some way know what he says to me: because my mind is continually elevated and submerged in the memory of the things beheld, and so wondrous. by the memory of the things seen, And such imagination ceases for me neither day nor night, but is continually before the eyes of the mind: and every night I am so absorbed, that I feel as it were nothing; and this happens to me although I lie in bed. Yet I wish to try, Son, whether I can console you, by saying something as best I can: but what we cannot now; afterward, when this ecstasy has passed, we will narrate with greater ease: but now I am not in possession of myself.

[128] O good Jesus! my heart is lost. Alas, my Son! even if God granted me to say as much as human tongue can say, and as it were without a heart, yet know that not even so would it be possible to explain even the least part of those things, which my soul tasted and saw. My heart is so worn down and consumed, that it seems wholly torn. I would wish it to be quickly extinguished, that I might quickly go forth to the spouse of my soul. O son! In these past days, God permitted me to kiss the wound of his side, whence my heart remained so kindled with his holy love, that it seems burnt. I would wish to be wholly renewed and to blaze with that sweet pleasantness of the holy side of Christ. after she was permitted to kiss Christ's side, I could not, Son, tell, how my heart stays in my body. God too by his grace showed me so many other sublime things, and such great mysteries, and especially concerning the creature known to you, that I am thereby greatly consoled: but he said to me these words: Let her persevere: for this is my will. Never, O Son, did God show me so openly her salvation, and many other holy things: whence let God be praised from that blessed soul. I beseech, Son, do not reveal these things to anyone.

Chapter XLII.

[129] Moreover, Son, on this very Christmas, my soul placed in prayer saw Our Lord, under the form of a little infant, within the arms of our Lady, and to embrace Jesus in the form of a little one: just as she had desired to see; and when she prayed, the Little One stretched out his arms, and blessed our devotees, just as that dearest one of ours had asked. How great a comfort it was to my soul to see so many and so great things, which I cannot utter! Then as a special grace I asked of God, that he grant me never again to return to my body. O good Jesus! how sweet and gentle was that answer, Do not be sad, my dearest Soul, shortly you will be consoled: only it is needful that you have a little patience. Then I said: Ah, Lord, I would wish to know the day of my death. God answered: I will bring it about, dearest daughter, that you know it, and that by certain evident signs, on the tenth or sixth day before. O good Jesus! I cannot speak further.

[130] These words, Reader, the Virgin uttered with great labor, she promises the Author that she will be present at her death, and she was so greatly afflicted, that I did not dare to question her further, because there was no spirit in her to speak: yet she promised me, that in whatever way she would tell me whatever was possible. Moreover I asked her saying; O dear mother, as a singular grace I ask of you, that if it should happen that you die before me, you make me see your state. She answered: I will do it willingly, if it please God; and you will be present, I hope, at my death. I rightly know what I say, son. See that you be of good cheer, because in this too God will console you: and all our annoyances and tribulations will be turned into joy and gladness. Know that I will keep the faith given you. Every day the first thing I do, is to raise my mind to God, and to commend to him D. B. as I promised, and this I do for your consolation. Pray God for your Mother.

Chapter XLIII., Chapter XLIV.

[131] While at the above-said time I was speaking with the Virgin from Terce until Nones, there arose at the beginning talk about the injustice that was being done to a certain Priest: she relates how her heart was changed by God, but this was dispatched in few words, because our hearts were goaded to spiritual matters: wherefore the Virgin began thus. On a certain occasion placed in prayer, as a special grace I asked that God change my heart for me, and order it according to his will, and that I delight in him alone. There appeared therefore to me God, with a very luminous aspect, holding my heart in his hand, within which I saw there were some swollen veins, and a certain part of it red, the other pale. Then I asked God, what that pale part signified; and he answered, it denoted earthly affections: and so great was that sense of the Divinity, that I easily remained abstracted a whole three days, on account of the change of my heart divinely made. Alas for me! Great was that change, and great that thing! But when I returned to my senses, I felt my heart new and inflamed, so that it seemed to be a furnace kindled with divine love. O good Jesus! And so I remained for about three years, so that it was grievous to me to speak with men. O good Jesus! My heart was so changed, that the whole soul was dissolved into God; and in it nothing else reigned, than the sweet and gentle sense of God.

[132] and she herself betrothed to Christ At the same time, dear Son, I prayed God also to grant me to be his faithful bride: with this intention therefore composed to prayer there appeared to me God, with his glorious Mother and the Prophet David: but the holy Mother of Christ prayed her son, to be willing to console my soul. by a ring, O good Jesus! with serene and most pleasant aspect God stretched out his hand, and taking my hand, betrothed me to himself, and received me as his bride and daughter. And from then on I always seemed to feel a ring, inserted on my finger. But saying, I feel a ring; she pronounced those words only with great labor and modesty; and her face became wholly red, nay she even wished to cease from the discourse she had begun: but constrained by my many prayers, she said these few words, about the manner in which she was betrothed.

[133] in her former chamber, She added then, O son in Christ! how many graces God did me in that upper chamber! (where namely she then dwelt) and even to the present I hold it in great veneration, as if it were a church. But the household are ignorant of those graces, which I received there: but I much grieve on account of them that I ever left it. O how often the Mother of God with her Son there instructed me and taught me his will, as if I had been in a school! There too I saw the Crucified, with such great joy, that I could never utter it. O good Jesus! Then I asking her said: O dear Mother, how old were you when you received that gift? I was, she replied, about eighteen years old. Many other graces, Son, I obtained in that chamber, which I could never relate; where she received several other favors too. nay it would be impossible, because I cannot express them in words: for although my mind grasps it, yet words fail by which I might make the things be understood, as they happened and are in themselves. I would indeed wish, Son, to find some expressive and apparent form of them. Alas for me! how great is the love of God! It makes one despise the world, to seek, find, and possess him alone.

CHAPTER IX.

Things seen on the Lord's Nativity and certain miracles done at the Virgin's presence.

Chapter XLV.

[134] Seeing the Virgin disposed to speak, I asked that she fulfill for me the promise made about the nativity of the boy Jesus, Asked about the things shown her on the Lord's Nativity, as I said above. The Virgin therefore hesitated, fixing on me a pleasant face, and said: I would indeed wish, Son, to do this for your comfort; but it will not be possible: for these are not imaginative visions of the senses; but the soul abstracted and united to God sees and understands things so great and sublime, that they cannot be expressed by human speech. Then I, fearing lest she be rapt into ecstasy, said; If you cannot utter it, dear Mother; at least answer to that which I will ask. Willingly, said she, if I can. she says the Little One was seen by her at night, I asked therefore, whether on the night of the Nativity she had received another grace than in the day, and in the day another than at night. But she affirmed it, saying: In the night I saw the Little One born, and the Mother of God surrounded with Angelic songs and melodies, and that with such brightness as the human intellect could not search out. O good Jesus! My soul was then in such joy and jubilation, that even remembering it I seem to myself not to be within myself. Meanwhile I asked a blessing for certain persons devoted to me; and the little Infant stretched out his hand, and blessed them with great cheerfulness.

[135] O son in Christ, it cannot be that I satisfy you, by any suitable likeness, expressed in words or deeds. in the day the divine Majesty, Let us not enter into such a discourse; for I feel that I will not find a way out. For when I remember things so sublime, I feel in the very remembrance that I fail: because my mind is elevated in them, before I notice it, and suddenly I am rapt and abstracted. I, seeing that she could not proceed in that discourse, turned the subject, and said: Tell me, dear Mother, what more did you see in the day than at night? The Virgin answered, Things much greater. O good Jesus! Yet I will say, as much as is granted by God. On that very day I saw the divine Majesty, with such great brightness, and an aspect so luminous, wondrous, and grand, that the human sense cannot reach to it. O who would ever say or understand things so great, except those whose minds are accustomed to these things? The human intellect cannot grasp those joys and ineffable things. I can say nothing else at present, Son.

[136] I, seeing that she could not speak much, said: Since, dear Mother, and that she knew many holy souls you cannot utter those things; at least answer me to my questions, and tell; When the soul is in that union which it makes with God, does it know human states, and especially souls and spiritual creatures? The Virgin answered: Son, the soul knows as much as God permits; and the more, the more it tends to the consolation of the soul itself, which thus attracted he makes to know its true lovers, to her great joy, whence great joy comes to it. O dear

Son, At present there are in various places many holy souls, and it would go ill with the Church of God, if there were not good ones. Then I: What comfort and joy does the soul feel in the sight of God, by knowing those spiritual souls? She answered: Alas for me! great, great: but let us not enter into this discourse, because I know that I cannot now.

[137] Then I saw the color of her face change, by an inflammation coming upon her, and other things which she cannot even write: from the recollection of things so wondrously attractive: and therefore I at once refrained from speaking about those things, lest she be wholly absorbed, and said: If you cannot utter, Mother, those things, write them. Willingly, said she, I would write them, in the manner in which I write other letters; hoping that you would sometime burn them: but while I write, I often stop with the pen in my hand; and if it happens by chance that the door of the chamber is open, someone of the household comes, and finding me thus constituted, reads what I have written: and therefore I do not trust myself: although I used to write and say more than now, yet she promises him a little book about her affairs. because daily the divine drawings are multiplied and increased; and therefore the mind is more easily elevated and as it were continually. But although I speak with various persons, yet my mind feels something else, than that of which the talk is. Asking further, What, I said, dear Mother, do you wish to give or leave to your son in Christ? She answered as if smiling: I wish to make you a little book for your consolation. At another time I made one, but fearing lest it be found, I burned it; and now it grieves me, not to have it for your comfort. Now I remember many things, but I cannot say them: but sometimes I do not even remember anything, and at other times all things seem to occur to my mind at once.

[138] She confesses the great torment of her heart When the Virgin said these things, Reader, she tortured herself wholly, from the great torment which she suffered: wherefore I asked: Why do you grieve so vehemently, Mother? She said, with a low voice: The pain of the heart so greatly constrains me, that I cannot remain quiet. Forgive, Son, this often happens to me, even while I speak with others than with you: which displeases me vehemently, and stirs shame: not so before you. For I would wish, Son, to show you my heart, that you may see what God works in it. Know that I keep silent nothing else from you, and that she wishes nothing concealed from the Author: than what I cannot say. But when such a thing happens to me before others, I pretend it is some torment of the side, and so satisfy those asking. Then I said: O dear Mother, pray God for your son, and for our devout soul, whom you know to be held by holy desire, that God grant her what she asks, and that she may be able to work conformably to his will. The Virgin answered: If she obtained what she asks, it would not be possible for her to do the works, for which God chose her. Let hearts therefore be changed and ordered according to God. To this I will willingly cooperate, and I think it will come about that she be consoled. Pray God to console all in eternal life. At the same hour we said many other things; which are not put here, because they are not necessary for the general salvation of souls.

Chapter XLVII.

[139] In the aforesaid month probably January when I had celebrated Mass in her home, we began our spiritual conversations whose beginning was about prayer; she explains how one ought to pray namely how a creature ought to make it, when she wishes to serve God in truth. First therefore, said she, a man ought to order his mind to virtue, and establish it in God: and let such desire be apt always to grow, as much as can be: but prayer is the more or less acceptable to God, the more or less the soul with purity prepares itself and is established in the holy love of God, and continually has its mind intent on him: and this is the grace of God, and how she herself prays. not a purely human preparation. I asked, how she herself did: and she answered: My mind by God's grace is established, and continually according to a certain part tends toward him, not by my merits, but by divine grace. But although I speak with men, and hear various things, yet my mind is not on that account removed from God, but at least always turns over something divine, which he by his grace represents to me. O good Jesus! how great is your grace! As she said these things, there came a certain messenger saying: Such a Lady asks an audience. Then she: Do not be reluctant, Son, to wait a little, that Matron is greatly afflicted: pray God for her, for she is a daughter of prayer.

Chapter XLVIII.

[140] But after the Virgin returned, she said to me: I wish to relate to you, Son, what happened to me concerning that Lady, when in summer we were in the country at our possession. She relates about a sick woman She too was then in a certain land of hers, adjacent to ours; and there she was seized by so sudden and grave a disease, that, having lost her speech, she scarcely recognized those present. I was unwilling to go to her, because for the most part I am abstracted from my senses, unless I quickly withdraw. To her therefore I sent my kinswoman Peregrina, who returned and said: The sick woman makes signs, that she wants you; and she so insisted that I went to see her. But as soon as she saw me, she raised her hands to heaven as best she could, and seemed to rejoice. But I, as soon as I approached nearer, knelt on the footstool of the bed; healed at her prayer, and at once rapt in prayer there appeared to me God with a luminous aspect, and I asked him for that creature, and he with a dove-like eye answered me; I grant you that creature safe, dearest Daughter. Whence (as was afterward related to me) she began to speak, as soon as I had composed myself to prayer. Then I: When you returned to your senses, Mother, did you hear that woman speaking: and the Virgin answered; I heard, and we afterward spoke enough together. I did not know, Reader, that Matron; but after the Virgin's death I came to know her; and she testified to me, that all had been done as that blessed soul related to me, which also can be verified by the testimony of many.

[142] Many other things too about the attraction she told me, and added: O Son, these spiritual matters are a laughingstock to worldly men, nay even to many religious men, because they do not taste nor know what God is, and therefore do not understand. Yet there are two, to whom God did the grace of tasting them, although they cannot express them in words: yet they understand each other: because their intellect grasps them; and the mind suffused with the brightness of that vision, applies itself to the understanding of the things heard. O good Jesus! many things she told me on this subject, which I do not now wish to write.

Chapter XLIX.

[143] She related to me also another miracle saying: I wish to set forth to you, beloved son in Christ, also another great matter. and how sailing through the Po, When we were returning from our possession to Mantua by boat through the Po, and I was near Reverus; so great a whirlwind suddenly fell upon the river, that, the boat overturned, we were all thrown headlong into the Po. But they say that I stood in the midst of all upon the water, with the Crucifix in my hand; and all the rest around me, in the manner of a crown. And so we went down with the river about half a mile; nor did anyone have any harm from it. It is true indeed that my brother Antonius twice went under the water, but without harm. [the boat overturned, with the persons and things floating around her, she was saved:] The persons and all the baggage, which were in the boat, floated around me upon the water; nor was anything lost under it, although the things were heavy, namely earthen vessels, and full chests, which were being carried to Mantua. O pious Jesus! your goodness preserved them from sinking, no other cause. Who would wish, O Reader, to say, that this was not a miracle? I asked those who had been in the boat with the Virgin, and they say this to be the very truth, and that she stood in the midst upon the water with the Crucifix in her hand; and was in spirit, and all around her; nor was anything of those things which were carried in the boat lost. And the Virgin had great devotion toward that Crucifix. But I took leave, having promised that I would quickly return; because she told me, that she had many other things about spiritual matters to tell me.

Chapter L.

[144] When a certain brother of hers was in office, namely Vicar of one castle, likewise how from a she-goat not yet having given birth the Virgin was abroad with the whole company: and when in the household there was an infant who was crying, and the Virgin had nothing she could give it, she commanded two of her girls, one of whom was named Bona, to milk with a cup the milk of a certain she-goat, which they had reared at home. But the girl smiling said; How do you wish that she give milk, who has never given birth? The Virgin answered: Go nevertheless: and she, more out of compliance than from any other motive, went to try, she milked milk. but could not draw milk, where there was none. Wherefore when the Virgin sent her again, she began to refuse the matter as impossible. Then the Virgin, Go, and bring the she-goat to me: you have no faith. And when it was brought, the Virgin milked the milk with her own hands, and filling the cup gave it to the infant to drink; and from that day the she-goat went on always to give milk. Wherefore we her household, when we wished to stir laughter in her, during that grave infirmity of hers, related the case, and said; You would have been an excellent Stable-keeper, Mother. And so she related it too with many of us present, who had become privy to the deed; and Bona herself testified, that whatever is written above contains the mere truth.

CHAPTER X.

Certain things seen in ecstasy, and prayers heard in it by God: various things to be noted about the raptures.

Chapter LI.

[145] On a certain day of January in the year 1502 very early in the morning, when within her chamber the Mass of the Holy Spirit was being said, the Virgin was rapt in spirit, and so remained more than two hours: She exaggerates the pains of hell but the Mass finished, and she returned to her senses, we began the holy conversation, especially about the divine Majesty, which she had seen with such great brightness in that rapture, that she could not express it. Yet with a devout voice she said: O son in Christ; great are the things which the soul holds in that

luminous aspect of the eternal Majesty: I could not say what it is; but let us now leave that aside. Afterward Hell and Purgatory were shown to me. Alas for me! It is a great and unspeakable thing for mortals, not to know the divine Majesty; and of purgatory: and how horrible Hell is, and how great and how bitter the pains which the souls of the damned sustain there. Alas for me! the mere memory terrifies me. But in Purgatory there are such great torments, that no creature ought ever to desire it, in that manner namely in which some do it, wishing themselves penance in Purgatory. O good Jesus! there is no human tongue nor intellect, which could ever grasp or express the least part of those immortal pains, except that soul which has seen them; this understands them, and knows many of them, although it cannot explain them. Alas for me! How terrible it is to see those harsh torments, cannot be said nor shown, except to minds accustomed to it. But this, Son, hold for certain and clear, for the absolution of divine and immortal matters.

[146] Then I asked her saying, When the soul thinks of the mystery of the Passion of Christ, and meanwhile is rapt in spirit, she denies the pains of the Passion are felt during rapture: does it remain in that torment of the Passion? The Virgin answered; The soul, O Son, does not then feel pain, because the union with God supervening takes away all the sadness of the Passion, and the soul is rapt to the divine vision, which alone can bring joy and consolation: and so the bodily sadness which before the union the soul felt, it then does not feel: because all the sensitive faculties are lulled to sleep.

Chapter LII., Chapter LIII.

[147] Son in Christ, on a certain occasion I had entered a monastery of Nuns, who among them had a Sister possessed by a demon: but they thought it was some infirmity. she relates a possessed woman freed: But when they wished to bring her to me, she cried out, I will not go, I will not go. Yet, constrained by the others, she was brought before me, and at once was tamed, for while I embraced and kissed her, she was freed. For this cause the demon afterward laid many snares for me, and brought various tribulations in diverse matters, making a great noise to terrify me. O good Jesus! From all things your goodness freed me, not looking upon my sins.

[148] In the aforesaid month, from about the twentieth hour, until the twenty-third we remained in divine conversations, and the demon's annoyances driven from her chamber. and discoursed about many spiritual matters, pertaining to the salvation of souls and the true service of God, that is, how pleasing and acceptable to God is purity and cleanness of heart, with actual service and perseverance: but of this the discourse was not so long, as about certain persons in particular of whom I will now be silent. Among these the Virgin said: I wish, dear Son, to lay open to you a certain secret. It is some days, that I suffer great tribulations from the demon, and I think this is on account of my sins. But I smiling, said, Come, dear Mother, tell your son, what that evil beast does to you. She answered: Recently he began for several nights to knock at the chamber, in which I sleep: and although I fear him little, nor esteem such disquietings of his; yet I fear lest he does it partly, because I gave a certain little book of devotion to the Friar Confessor of a certain monastery of Nuns, where there was a certain Sister tempted by the malignant spirit: and therefore he cannot bear it, and now afflicts me with this annoyance. But that temptation which the said Sister suffered, the Virgin indeed told me, Reader, yet I will not put it here, lest it come to the knowledge of the person, although no scandal would come from it; yet it is better the matter be left to God's will.

Chapter LIV.

[149] O Beloved in Christ Son, how great is the consolation, and how mellifluous the joys, which God infuses into the soul by his grace, She explains the body's insensibility at the time of rapture, when he draws it and unites it with himself! O wondrous God! At that point of time all the bodily faculties are lulled to sleep and fail; but the soul ascends to that immense vision, which the human eye never saw nor the ear heard. There that soul, then thus remaining in the sweetness and pleasure of the union made with God, is moved neither to the right nor the left, but only enjoys that divine vision and the eternal Majesty. Then the body feels nothing, because its faculties are lulled to sleep for a time by the faculties of the soul, which, strengthened by the divine grace working in it, are stronger than the faculties of the body. Ah! Son, what intellect could grasp, or tongue could tell, what is the aspect of the uncircumscribed light and the divine Majesty? O good Jesus! how sweet is to the soul that vision, so bright, so pleasant, and that delicate taste!

[150] By that divine aspect the soul is held in a certain sublimity and loftiness, as if it remained in the air, and the ineffable delights of the elevated soul: sustained by nothing else than by that divine and attractive gaze, in which it remains fixed without any other support, and enjoys it, and sees and knows it as much as then pleases God, for its comfort. Alas for me! who can grasp, let him grasp with effect. But the soul which has been in that sweet banquet, and has tasted the mellifluous savor of those sweet foods of God, very well understands it with the eye of its sublimated mind. Yet it is not possible under any form, which the human intellect can understand, to express it. Some figurative imagination of it could indeed be given, but it would not produce knowledge of the thing as it is in itself. It was a great thing indeed, Reader, that the Virgin, saying so many things then, was not several times rapt in spirit: yet she would have been rapt, had I not often taken care to keep her awake by changing the discourse, and, when she was somewhat moved away from the application, brought her back again to it: but in this manner and by such industry of mine it came about, that she said much more, than she would otherwise have done. But all things were done by the grace of God, to his honor and that of his Bride.

Chapter LV.

[151] In the above-written month, Mass having been celebrated within her chamber, when we had sat down according to our custom to converse; the Virgin began to speak with such great humility, she grieves over her ingratitude toward God, as if she had been the greatest sinner of the world, and all crimes had been committed by her, saying thus: O son, how great is my ingratitude toward God! O wretched me! I never did anything good, and from the divine piety I always received innumerable benefits. Alas for me! though I had committed no other sin, I would deserve grave punishment. I pray his goodness, to pardon me: and that she cannot sufficiently explain herself. and therefore pray God too for me, that he grant me at least two things, always pleasing to me, namely humility and simplicity. I would wish to tell you, how my soul is attracted by God; but I do not know nor can I express it in words, for lack of suitable words. For although the soul thus elevated then sees, understands, and knows the divine light; yet the intellect does not suffice to explain it in words: nor is it possible that it understand that of which it is not capable. Therefore otherwise cannot be understood whatever the soul sees and understands. And on this subject we said many things as if hallucinating, all of which it would be long to tell, and therefore they are omitted.

Chapter LVI.

[152] After these things thus said, the Virgin continued in this manner: Sometimes, Son, it appears that God readily hears the petitions, She teaches how God hears the prayers made by her for others; made by the soul, and that with cheerfulness; but sometimes he receives them with serene and glad face, and as if smiling; but answers nothing. Sometimes finally, when asked, he seems to turn his shoulders away, and with a somewhat angry face refuses to hear the soul: and these three things very often happen to a soul attracted, and united with God. O pious Jesus! how great a thing is your goodness and justice! And on this we have said enough, also about some persons in particular, for whom the Virgin had prayed, and that thence she knows whether those just persons, and had understood the answer, indicating to one good, to another evil to come. O dear Son, when God, in the manner already said, readily hears the soul, in that which it asks, while it is placed in that cheerfulness, it is a good sign. Then the soul beholding such great brightness sees in the divine essence certain things past, present, and future, as we said elsewhere, as much as it pleases God to permit the soul to penetrate all things.

[153] In the first petition, Son, all things are granted to the soul for which prayer is made, because it is in the state of grace and disposed to receive: in the second, God does not expressly grant the grace, whether they will do penance, because the soul which is commended is imperfect: yet God shows himself with a cheerful face, on account of the amendment which he foresees will be in that soul. To the third petition he shows himself angry, because he foresees in the soul a future, nay a present obstinacy with perseverance in sins, and that amendment will not follow: and it is very troublesome and sad for the soul to see thus changed and altered the brightness of the divine comeliness. Alas for me: or will persevere in sins. how hard that is! O good Jesus! pardon me a sinner. Not that God changes his brightness, but because on account of the abominations of sins they deserve nothing else, than the manner of regarding them fitting to these. And these things were defined by the Virgin, suffering great pains and a fever born from them, concluding that according to the disposition of the persons for whom prayer is made, she finds herself well disposed with God; and so is heard or not heard.

[154] Afterward she said, I feel, Son, a great fever, proceeding from the excessive pains of the Passion of Christ, which I suffer. I as if smiling replied; Tell me, Mother, She confesses the pains of the Passion which she sustains, Does that pain confer great strength on your heart, and great consolation, although joined to a penalty? The truth, said she, you speak, Son: it much consoles me, and if I did not have those torments, I would be greatly afflicted. I do not care that they are joined with bodily pain, because such penalty is conquered by the spiritual consolation, which by God's grace I receive. Many other spiritual matters we treated at that hour. Psalm 4:5, Isaiah 53:5 and 1:6 O holy day! She also discoursed a little upon this place, Be angry and do not sin; likewise By his bruise we are healed; and In him there was no soundness; are to her great comfort; interpreting that by it is signified

the mystical body of the Church, in which there was no soundness of any goodness, on account of the multitude of sins. Whence with a sigh she said: O immense goodness of God, which awaits so long for the penance of so great a stench and rottenness of sins. Your justice would wish, that the gaping earth swallow up sinners. O good Jesus! forgive me a sinner.

[155] At this passage, Reader, I saw the Virgin weeping, from compassion toward souls. grave God's threats against sinners, It was a great thing for her to hear such great threats of God, on account of the abominations and grave sins of the world, especially in the Ecclesiastical state, whence she said: Know, Son in Christ, that the wrath of God is held back by his servants, by whom God is as it were conquered and bound. O wretched Italy! were it not for the prayers of good souls, on account of whom God waits, without them it would already be swallowed by the abyss. Then asking her I said; Are these unions of yours, Mother, greater than those of St. Catherine of Siena? that she has many things in common with St. Catherine of Siena The heavenly soul answered; Many things I have similar to those which are read of her, beloved Son, when the soul is applied to the bodily organs; nor could I then tell those things as I saw them, because the person is then such as he was before the ecstasy. He cannot know or make another change, because he is mortal and entangled in matter: but great consolation remains thence in the soul, from the memory, though confused, and like a certain shadow, in respect of the joys, remaining in the eye of the intellect; which joys the soul tasted and saw, but cannot express their material form. Ah! I cannot say more, another time we will pursue it: and then I took leave from her to depart.

Chapter LVII.

[156] On the last day of the aforesaid month, I was speaking with the Virgin, still fasting, I myself too fasting from bodily food: she answers the petitions made by the Author, and that heavenly soul began with tears to answer to certain questions of mine, which I had proposed to her before Easter; namely, about the salvation of her soul; then, about working conformably to the divine will; thirdly, that that soul might be made partaker of the grace so long desired; to which the Virgin herself added a fourth and fifth petition, that is, that her son in Christ be established at Mantua, and be present at her death. To the first the Virgin answered with tears and said: O dear Son in Christ, I tell you that this was the third or fourth promise, which God made me, that he would by his grace give me Paradise; and of this I am certain, bidding him be certain of the salvation of a certain soul, not only for myself, but also for that soul, of which I have spoken to you at another time; and hold this for certain, because my soul saw itself there, and certainly saw the grace done to it, and this by her working, not by my merits. And this is the pure truth. Then I asked her, whether on one and the same day or time the death of both would be: and so both souls would enter Paradise together. But the heavenly soul answered: This I do not know, because I did not ask this.

[157] To the second question, I tell you, said she, that, for works to be acceptable to God, perseverance is required: and that the asked grace would be obtained, and I prayed for that devout soul of yours, to whom God promised the grace which she asks: but he wishes her to be occupied otherwise, and not hindered. But tell her to prepare herself for a grave and great burden for my love. Moreover, Son in Christ, I tell you, that this is the third time, that I have asked of God as a grace, that you be established at Mantua, and be present at my death: but the divine goodness answered me, that in all these things I will be consoled. And so I remain certain, both of the salvation of those souls granted me, and that you will remain at Mantua, and that he will be present at her death. which things on account of his goodness the Lord will fulfill. Two points moreover, Reader, were proved by the outcome; namely, that my stay at Mantua was confirmed for that year: then, however, dismissed from there I remained away two years, and again I was restored to dwelling at Mantua; where I was present at the dying Virgin, as she had foretold: as all Mantua can testify: but in other places the foretold matters are placed.

CHAPTER XI.

Various spiritual notices about the manner of abstractive prayer: the demon restrained.

Chapter LVIII.

[158] As the Virgin pursued the discourse begun above, I asked; My Mother in Christ; tell me, how the soul speaks with God: and when it is attracted, and God shows it the mysteries of the Passion, She tries to explain how the soul speaks to God does it then sustain through the affection of compassion the Passion itself. I would wish too to understand, what diversity the soul experiences when it sees the scars of Christ or is deprived of that sight. But the heavenly soul answered; Great things you ask, Son, nor do I believe that I will be able to satisfy you about these mysteries: yet for your spiritual consolation I will try to say what shall be granted me; but on this condition that you help me. But I laughing said: I would indeed not ask you these things, Mother, if I knew them of myself. Nonetheless, said she, you will know some things, and you will help me. I do not know how to speak as well as I would wish; nor can I even, often hindered, as you know. O good Jesus! and to him, for saying such things no material form is found, by which some satisfactory likeness can be ordered. Yet I will strive as I can to say some part for your comfort. O Son, when the soul is placed in prayer and speaks with God intellectually as if it spoke by tongue; then God shows himself to it most beautiful without sensible form, pleasant without the signs of our pleasantness, with all beauty and splendor, with dove-like eyes and serene face, inviting the soul to speak and ask whatever it wishes. Ah! how great things the soul sees at that hour! I could not tell nor explain the order of those supernatural things: I would wish that I could, and make you understand all things as I do; but I cannot.

[159] feeling nothing else then But when the mysteries of the Passion are shown to the soul, and it beholds the scars of Christ, then it knows all that Christ suffered for its salvation; it sees too rays come forth from those scars ten times brighter than the sun: and therefore it feels no pain or any suffering, and only considers its ingratitude against the divine goodness. And so the soul remains abstracted, by the divine aspect alone and the uncircumscribed light; and there is held nor sustained by any other thing, than by that attractive and regarding divine aspect: and only fixedly contemplates the eternal Majesty; and sees the divine essence as it shines in the divine Word. O son in Christ, the soul thus attracted feels nor thinks anything else; but remains thus held, or thinking; only by beholding the beauty and sweet pleasantness of that uncircumscribed light. Ah! Son that divine aspect so luminous attracts the soul to itself, and wholly fixes and absorbs it in the divine vision. Then the soul full and saturated with desiring, would wish only to remain there and enjoy all good proceeding from that luminous aspect. I neither know nor can, you tell it, Son. I always helped the Virgin as I could when she said such things; for I continually feared lest she go into ecstasy; although even so she pronounced with great difficulty whatever she said. The Virgin wished to tell me more, Reader, but could not; and this grieved her greatly, because she desired to set forth all things to me for my spiritual comfort.

Chapter LIX.

[160] Then continuing the discourse she said, O dear son in Christ, God does not always give the grace of telling and knowing future things: and although the soul is often attracted, yet it does not always see or know in the same manner. For sometimes it is fed only by the divine vision; yet not always in the same manner. sometimes it would wish to have a grace which it cannot have, and so did St. Catherine of Siena. As she said this there came the Duchess of Urbino, who interrupted our discourse and spiritual comfort: of which complaining she said: At another time we will complete our discourse.

Chapter LX.

[161] A few days after, when I had said Mass in her chamber of Our Lady, and we had begun our holy conversation; She relates the demon was seen by her twice, I asked the Virgin, whether the demon assailed her in any matter. And she answered; At present I feel no trouble, but in past time he brought me many annoyances, and I suffered enough through the prompting of that evil beast. And indeed one night he appeared to me in the form of a black boy, having great and reddish eyes. But I, seeing that evil beast, rose from the bed, and seizing him dragged him along the ground, and dealt him many blows: wherefore as quickly as he could, though unwilling, he withdrew from me, with great noise and howling, and much complaining. It is, son, a very terrible thing. On another occasion too he appeared to me placed in prayer under the same appearance; and I with great force seized him, and so struck and crushed him with my feet and knees, that he no longer returned under such a form.

[162] splendidly beaten he fled. When the Virgin related to me, Reader, how she struck the demon, she made gestures with her hands, and gnashed her teeth, and said, So many blows I dealt him with my knees and feet, and so much I beat him with fists and heels, that I was wearied. He indeed wished to flee, but I held him strongly; continually meanwhile striking; because he cried out vehemently, Let me go, let me go, I will return no more. When therefore I had trampled him wholly, and could no longer move my hands and feet from mere weariness, I permitted him to depart; and this I can say, that he fled most swiftly, with great gnashing and lamenting. Great devotion was stirred in me, Reader, by seeing and hearing the Virgin explain, how she had beaten him: but her speech as she said these things displayed a certain sanctity and manly spirit; so that astonished I wondered at her great constancy and confidence of spirit, such as I would never have believed, had I not seen it. Indeed when I saw her saying these things, with her brow kindled and raised as if raging, as if in the very act she then struck the demon, I myself feared.

Chapter LXI.

[163] I wish also to tell you said she what happened to me a few days ago. When I had gone to the monastery of St. Vincent, I found it greatly disturbed, That hindered too from stirring up quarrels in a monastery, on account of two young secular women, who were there enclosed out of a certain regard. But while one of them quarreled with the Sisters; I was present, and tried

with words to mitigate the quarrel. It was indeed about the first hour of night: yet I, Son, wished to settle the matter in whatever way. As I thus stood there, my mantle was pulled with great force, as if someone wished to drag me away from there: and I, turning to the side, from which I had felt myself pulled, saw a black boy, formidable with great and reddish eyes. That evil beast wished to bring it about, that a great dissension be there stirred up: but God was unwilling that any other evil should happen. O pious Jesus! how greatly I am obliged to your goodness, that he did no further harm.

Chapter LXII.

[164] Also, beloved Son in Christ, in these past days in the monastery of St. John delle Carette, a certain Matron had entered, with some Nuns unwilling: and peace restored to another monastery and therefore the Fathers of her Order of St. Benedict, were unwilling any longer to bear the care of that place. Therefore the Nuns suddenly sent me a carriage with horses, praying that I come to them as quickly as possible. At once I mounted the carriage, and with my mind raised to God I said; O my God, eternal Father, look upon this affair, and provide for it by your piety. Then there appeared to me Our Lady with her little son and St. John; and I, placed in prayer, prayed with great vehemence, that God by his providence might quiet all things: and so I persevered until the monastery, feeling nothing along the way; but when I approached there, stretching out my hand toward it, the help of God being invoked for it; God said to me: My dearest daughter fear nothing; I will provide and settle the whole matter. A great thing, Son in Christ, is the divine aspect! I tell you that when God showed it to me, I at the same time knew too, that all things would be turned into great tranquillity. Therefore descending from the carriage, I entered the monastery, and all the Nuns came to meet me weeping: but I said to them; Do not weep, and hold for certain that God will provide for the whole affair. Afterward came the Abbot of the monastery of St. Benedict, and restored the former Confessor to his place, undertaking the care of the place as before.

Chapter LXIII.

[165] In those same days came the Lady Duchess of Urbino and asked me to pray for her; especially for such a cause etc. But God answered, that she would be consoled: and comfort obtained for the Duchess of Urbino. for that he did not lack the means of doing this and other greater things. I prayed also for that person whom you know; and it was answered me, Let her go in peace: yet about that matter I am quite doubtful: but God told me, that I am excused from it, if the counsels do not have their effect. We said many things, Reader, about these two matters, which I will not explain more clearly, on account of various regards: yet both came about within a few days, of which, as done in our time, I am myself a witness.

Chapter LXIV.

[166] At the beginning of April about Nones, speaking with the Virgin about many spiritual matters I asked her saying; I would wish you to explain to me, dear Mother, She explains the difference between imaginative prayer what is the difference between the soul, which consists in imaginative prayer alone, that is, without notable correspondence with God; and that which is attracted and speaks with him, without any more vehement application; and finally, when likewise abstracted, it only dwells on the fruition of God and of that uncircumscribed light. She answered, Great and lofty mysteries you seek, Son; and abstractive. and it is very laborious for me to explain such things, although I would wish to be able to speak of no other matter. Know therefore, that when the soul is in imaginative prayer, it does not so feel, nor enjoy it, as in abstraction; but when it is abstracted and speaks with God, then it sees and feels things beyond comparison greater; because as God wishes he makes it know past, present, and future, by looking into the divine essence.

[167] I wish, dear son, to tell you a great and wondrous thing, She relates that St. Dominic was seen by her in heaven, which happened to me placed in prayer in past days. For thus placed, at first sight it seemed to my soul to see a spacious city; whose entrance was exceedingly well adorned: but having entered I saw a great light, with such great splendor that human tongue cannot utter it: in which light was the divine Majesty, and on each side of the way was a vast multitude of the Blessed, clothed in white robes. While these thus stood on both sides there came through the middle of the way St. Dominic to meet my soul, with an Angelic aspect; and taking my soul by the hand he led it before the royal throne of the divine Majesty, inviting it to ask what it wished, for he would do it every grace. Yet the soul, as if fearing, said nothing. And so St. Dominic began to speak, and to commend it to the divine Majesty. Then having taken confidence, it set forth its petitions, and first commended all its kinsfolk, and its cordial friends.

[168] But when the soul ceased to speak, in a moment as it were it was united to God, and that she was led by him to the sight of God. so that it felt nothing else, except only the fruition which was in it, deprived of all other sense. O son! Such fruition is the greatest thing, which the soul feels with God, who rarely grants it to it. And it is so great and unknown to human eyes, that there is no need to speak of it, because it cannot be understood. I would wish to explain it to you for your consolation, but I cannot. O good Jesus! That fruition we will perfectly comprehend in our fatherland. To this I asking said, How old, dear Mother, was St. Dominic? The heavenly soul answered and said: He was of mature age, of beautiful aspect; old, but not decrepit. O son, a great thing it was which the soul received in that luminous aspect of the eternal Father. Alas for me! I can no more; and here ending she was little short of being rapt into ecstasy.

Chapter LXV.

[169] Afterward we spoke about many things, pertaining to the maceration of the body, namely disciplines, hairshirts, bristly girdles, one of which she had given to a certain noble matron. The end of this conversation, I asked how she now did about these things: and she said; At another time I did quite many: but now I cannot do so many on account of my infirmities. Yet whatever I then did, was done with the leave of my Confessor Father Friar Dominic, to whom I had explained my whole life, to no other did I ever say so much, except to you, beloved son in Christ, and that without scrupulous regard. I give thanks to God for all things, and that he granted you to me by his goodness: and in you I trust, as in my own soul. Then there came one sent by the Lady Marchioness, because she was called to the sick Prince. asking that she go to the castle, because the little boy was sick. Had this not been, she would have said other things too: for she was much kindled in spirit, and willingly spoke; and she could then say something, because she was less hindered than usual: yet I believe she would quickly have been absorbed by the recollection of divine matters. And she said: Beloved Son, God wishes to trouble me on account of my sins. Then I saw and knew her depart sorrowful, that she was compelled to leave the spiritual discourses broken off.

CHAPTER XII.

Various future things foretold, secrets known, continual prayer.

Chapter LXVI.

[170] In the month of May for three hours together we spoke about spiritual matters, and the Virgin said: O son, I desired that, God willing, you stay at Mantua; and easily twice, placed in prayer, I asked God as a grace, that you be confirmed here: She foretells to the Author that he would be confirmed at Mantua, wherefore at once it was answered me, that without doubt you would remain here, whence I am much consoled. Indeed, Reader, I was very doubtful whether I would remain at Mantua: but hearing such words I was so cheered, both for the sake of spiritual matters, and out of regard for the Virgin herself, that I could not say it. But after two days a message came that I was confirmed here. O great God, how great a consolation this was to me, beholding the prediction of the Virgin verified, and about to have the convenience of continuing our holy conversations. On the very day of the new confirmation it was told her by the household, that I was confirmed; and she as if smiling said; I know it well enough: and relates how she tries to conceal her ecstasies. but she had been rapt in spirit until that hour at which it was told her. Moreover she related to me as follows. Son, sometimes standing on my feet, or sitting, or even in bed, as it pleases God, in the twinkling of an eye I am snatched from my senses: and this often happens to me in public, nor can I prevent it. But sometimes, that I may have more time and be less hindered, I pretend in the evening that I am dozing, and place myself in bed: but often then placed in prayer I am snatched away from myself, and remain thus sometimes the whole night: of which convenience I would have to be deprived if I did not lie in bed; and this on account of the household, who have no time to speak with me except in the evening.

Chapter LXVII.

[171] Moreover I wish to tell you, what happened to me concerning the Lady Margaret, wife of our Lord Frederick of Mantua. When I often prayed for her, God revealed to me, that she ought to die soon, and that I ought to announce this to her. She announces that the Marchioness's death is at hand. But being unwilling to carry out such a message, on account of many regards, I resolved to tell it to her through my Confessor, and so I did: but he commanded me, that I myself should tell it to the Lady. But she one day so brought it about, that she constrained me to go out with her to the palace of the Port to dine: but after dinner, when we conversed about many matters; I admonished that her Ladyship be content with the divine will; for I much feared about her death. Hence she was greatly saddened: and after a few days she went out of her devotion to St. Vincent's, to take dinner with the Sisters; whence returning, she came to visit me, and said: I fear, Sister, lest your words be verified, for I feel a great evil. Indeed I tried to confirm her; yet returned home she began to be ill, and after a few days rested in peace.

Chapter LXVIII.

[172] She added then also this. On another occasion our Fathers entrusted to me, that I earnestly make prayer, that grace be given them to elect a good Pastor. I desired this too greatly, and therefore I offered out of obedience to do it. The Fathers were then holding a Chapter at Bergamo: She prays for the Election of a Vicar but I for that cause placed in prayer, saw over those chief Fathers a great light: but it was much greater over one of them than over the others: which Father I knew; and he was elected Vicar General. O good Jesus, how immense is the providence and goodness to me

shown to me! Such a thing he showed me before, as you know, when he made me more certain of the death of my brothers, many months before it happened. O pious Jesus! you do all things for a greater good, that love and gratitude be rendered to you; but I do not act as I ought.

Chapter LXIX.

[173] In the same month and time, Mass having been celebrated by me in her chamber, we entered into the holy conversation, and the Virgin said: Beloved son, what a feast of St. Catherine of Siena it was in these past days! Two Friars about to leave the Order I was earnestly praying for one of the Friars, among the first whom the Order of Preachers had; who, having obtained an Apostolic Brief, wished by all means to depart from it, and pass to another Religion, in which he would have a freer abundance of preaching, and a greater concourse of people. When therefore on a certain day placed in prayer I prayed the divine goodness, that he would provide, lest any scandal be given; God appeared and my Lady St. Catherine, and she said: Know, dearest daughter, that your prayers are heard. That man therefore is changed, and returned into himself, will no longer have a will of that kind. Nor was there long delay, when that Father came to my conversation; and giving thanks to God, told me, how his heart was totally changed: she keeps in the same. nor did it afterward seem possible to him to think any such thing: and with tears he gave me thanks. But this happened to me on the feast of St. Dominic: whence as soon as I had finished my prayer, that Friar, who in those days had come to Mantua, came to my conversation, to this end that he might hear my judgment: for, as he told me, he had communicated the matter with no mortal, except with me and with another Friar, equally tempted to desert Religion: but he likewise too is changed, by one reply of ours to certain letters of his, about a like temptation. O good Jesus! great is your goodness, and little known and esteemed. Those two Fathers by your grace are so changed, that hereafter they will think nothing of the kind.

Chapter LXX.

[174] Son in Christ, on the day of Pentecost, after holy Communion, my soul was in prayer, and attracted with God into such great brightness and gladness, She knows her whole life in ecstasy. that it would not be possible to tell. For my soul was then so glad and joyful, that it felt no heaviness, but wholly submerged swam in that divine brightness; and was so cheerful and light, that I could not give it to you to know. Then in a moment of time I saw my whole life, and whatever I ever did. Such union and knowledge God rarely grants the soul. Alas for me! how great it was! Then I; I would wish to know, dear Mother, if that vision and knowledge of your whole life was in any way grievous to you. She answered; No, but a cause of great gladness. Tell me then, I said, dear Mother, what did you then ask? I prayed, said she, first for such a person etc. Whom I greatly love, and afterward for many other friends of mine; among whom I especially placed the Duchess of Urbino: She understands the Duchess of Urbino would be consoled. because a few days before she had set forth to me her hardships, when we were at St. Vincent's with those Mothers; and on account of these calamities of hers I was constrained to make a special prayer for her Ladyship. And God answered me, that I should be certain that whatever he had promised me would have its effect; that is, that the Duchess would obtain peace, and all her controversy be settled. O son! at that hour my soul was raised to God with such great brightness, that I could never tell it to you or give it to you to understand. O good Jesus! the soul understands it, but I do not know how to utter it. In Paradise we will say it and understand it perfectly.

[175] If you had seen and heard the Virgin, Reader, at that hour, She grieves over the vices of the ecclesiastical state, with how great a sanctity of face and vehemence of affection she wished to speak but could not; certainly you would have been drawn into great admiration. To me indeed it seemed that from her mouth and face there came a certain fragrance of sanctity and a supernatural splendor. And she now seemed about to be rapt into ecstasy; when suddenly I turned the discourse to familiar matters, then I said: Dear Mother in Christ, how does the Ecclesiastical state fare? And, Ill, she replied with a groan, ill: but I tell you, dear Son, on behalf of God, that you pray, and make others earnestly pray, because the divine goodness would wish to pardon them, provided they were converted; and therefore God commands me, to pray, and continually I make others of his servants pray. I asked, what are the sins, of which God most complains; and she prays for averting God's wrath. and the Virgin answered, of pride, avarice, and unchastity, and the diminution of divine worship. But the two former are exceedingly hateful to the eternal Majesty. Alas for me! how horrible and dreadful a thing is the wrath of God, against those grave offenses! And yet the divine goodness is more inclined to forgive, than to punish out of justice, provided they amend themselves with some satisfaction. Then on this we had a long discourse; but it was concluded, that God must be prayed, to make hearts split apart for grief, by continually crying out for Mercy, on account of the great offenses against God and on account of the defect of faith. Christians at this time believe little or nothing, and yet the divine goodness still inclines to mercy. But the advancing hour compelled us to put an end to the conversation, with a promise to resume it another time.

Chapter LXXI.

[176] Visiting the Virgin sometimes in haste, I heard from her some matters then occurring, among which she said to me: Son, do you not know that the Duke of Urbino has written to the Duchess, that she go home, She rejoices at the restoration of the Duke of Urbino, because the differences are settled? And I hope from God's goodness that the rest too will be settled, and the matter will have a good outcome, by means of the divine grace. Pray God for your Mother, and so I took leave from her to depart.

Chapter LXXII.

[177] In the month of July, Mass having been celebrated in her chamber, we began the holy conversation, and we said many things about the tribulations of Italy, and after several things, She is present at the dying nurse of the Marquis, I said: O beloved Mother, tell some spiritual point for the comfort of your Son. But she, with maternal and holy affection, answered: O Son in Christ, I wish to relate to you something that happened in these last days. When the nurse of the Lord Marquis was sick, and as it were at life's end, it was necessary for me to go there, at nearly the very point of death. Then the Lord Marquis called me nearer, saying that he had to speak to me: and afterward I drew back from modesty before so many Magnates; and behold all began to cry out; Now she passes, now she passes. At that same instant my mind was raised to pray for that soul. Then I: Did you remain standing on your feet? She answered: Yes, dear Son. My soul then saw Jesus Christ and Our Lady, in the form of Royal Majesty, surrounded by a great multitude of Angels: and I prayed for that soul which was departing; and God answered me, that she was safe; and understands the soul saved: but she remained to be purged of certain offenses, committed against God: but afterward I prayed too for the Lord Marquis and his state: wherefore God by his goodness blessed the whole castle. As they at last departed, there remained there one Angel alone, who too at his departure left a blessing. These few things, Reader, the Virgin could scarcely say, being astonished by the things seen there: and she said; How often, O Son, I resist such grace, out of modesty before those present and the household! but I fear lest I must give an account of it. But if I did not do this, I would often remain deprived of the faculty of speaking: and of this she much complained to me, asking counsel, what she ought to do. And on this subject we said many things, and at last concluded, that this was the will of God: and the Virgin remained much consoled, but I took leave.

Chapter LXXIII.

[178] In the aforesaid month from the twentieth hour to the twenty-third we persevered in holy conversation, and in a short time we said many things about various occurrences; She desires to be wholly immersed in God, among which the Virgin spoke also thus: I would indeed wish, Son in Christ, always to be hidden and submerged in the sacred side of Jesus Christ: for this would be the fulfillment of my desires. The Virgin said this, O Reader, with such great vehemence, that it appeared she sought no other refreshment: but speaking she could scarcely bring forth words, on account of the great pain which she felt, and which now for three days she had felt in her heart. But she had several times affirmed that she could not form a voice and said: as she once was for three years: O Son, I would wish to be wholly absorbed in God and alien from these earthly things; as I was in that three-year period, in which God by his grace granted me the pains of his Passion. Then I felt no trouble from the household or any other person whatever, but I stood as if I could not speak. So far removed was my mind from the bodily senses. My kinswoman Peregrina came in those days into the house, and took care of whatever needed to be done. Then my soul was wholly consoled with God and dissolved into him.

[179] In those days I doubted, whether my side ought not to be opened, as Mother Sister Lucia is said to have it opened: but God did me the good grace that no such thing appears. Alas for me! She fears lest her side be opened, as that of Blessed Lucia of Narni: I would die of grief, if such a thing happened; and it became known. It happens sometimes that I cannot set my foot on the ground from the torment which I sustain, nor is it possible but that I betray it by some exterior sign; whence I am ashamed, although I know how always to find some excuse, as if it were some disease or other trouble. Sometimes while I rise from bed, the arches of my feet so pain me, that even the very garments by their touch torment me. I would wish I could bring it about that men perceive nothing of the kind. Then I asked and said, Do you sleep even half an hour at night, Mother? She answered, Sometimes yes, sometimes no: I would wish to remain continually in prayer: and it seems to me time lost, that little which I spend on sleep: she sleeps little or nothing. I would wish to be perpetually submerged in the side of Christ. O sweet sweetness of holy love! When the Virgin said these things, O Reader, she seemed as it were to gnash her teeth through the affection of holy love, which she often tasted in the side of Christ. Whoever then had seen her,

and heard with how great sanctity and ardor of devotion she spoke; and how it proceeded from holy love, speaking of spiritual matters; without doubt would have wept from the tenderness of devotion; since she often interrupted the discourse saying, I cannot speak more; Another time we will say these things: and all this she did only because otherwise she would have been absorbed in spirit.

NOTES OF D. P.

CHAPTER XIII.

The seats of the Blessed beheld: gentleness in her own tribulations, compassion in others': signs of her death soon to come.

Chapter LXXIV.

[180] Afterward I asked the Virgin, what opinion she had of Sister Columba of Perugia. And she answered; Son in Christ, Mother Sister Columba is a great Saint in Paradise. I asked further, whether she had ever seen her after her death: She saw Blessed Columba twice after her death: and she answered yes, at least twice. She indeed is not equal to St. Catherine of Siena, yet she is very exalted in heaven. Beloved son, the seats of Paradise are not real, but as to the manner (as preachers speak) they are according to the degree which souls hold in charity. For the effect is one thing and the cause another, just as the picture is one thing from that for which it is made. I added, When the soul is united to God, does it know the merits and demerits of creatures? The Bride of Christ answered; It knows them sometimes.

[181] On a certain occasion many secrets were shown to my soul, and among others I saw twelve seats, and 12 seats in heaven, prepared for as many devoted to her; excellently adorned; and I asked God, for whom those seats were thus prepared. And it was answered me, For twelve souls who are still in this world: and the soul knew, for whom those seats were furnished; except for one, more adorned and higher than the rest. The soul therefore asked, for whom that one was prepared, so beautiful and fittingly adorned: and it was answered that it was kept reserved in the secret of God. I judge, Reader, that this was her own seat, which God was unwilling to be known by her. Of the others she named some to me. But the Virgin much grieved over her great ingratitude, which she thought to be so great in her, that she believed she owed God a great penalty on account of it. Then I asked, what works she now did, and what macerations of the body: She answered. Alas for me! I do nothing but a few things, because now for three days I suffer a fever. Yet I am so obliged to the Lord Marquis and the whole region, she cannot lie on her left side: on account of the benefits received while I was sick, and for other causes, that for the liberation of all I have placed on the ground a mat, on which I lie at night; on account of whose hardness I am wholly in pain on that side on which I lie; for upon the side of the heart I can never lie, as you know on account of the continual torment which I suffer there. You may know, Reader, that she could never lie upon the side of the heart, from the time she received the pains of the Passion: and this was publicly known to all the household. For although they did not understand the cause; yet they knew that she never lay on her left side, sick or well, on account of her many infirmities. Afterward the cause was made manifest, and therefore I will not adduce other testimony.

[182] I asked then, what she thought of the person, so greatly commended to her; and she answered, I am not too consoled about her: yet she has with God a certain advocate. It would be necessary that she change her life, and this would be for her the safer way of obtaining salvation, she believes she will soon die; of which I much doubt, if she be not otherwise converted. Further I asked, whether she believed she would die soon: and she answered; Very often I have asked of God this grace, that he would at last permit my soul to be separated from the body; and among other times on a certain day after Communion, placed in prayer, I repeated this petition frequently and earnestly; but it was answered me, that I should have patience, until the affairs of Italy were settled: so that I believe, my Son, I will be very little while with you in this world. Frequently God has told me that I ought to have patience, because he wishes to do something through me, and that he will soon console me: but I could never know, what that thing is: but whenever something singular happens to me, I ask whether this is that thing, and always it is answered me, that it is not.

[183] Then I, What moreover, dear Mother do you believe will be the future of Italy? The Virgin answered; I believe, Son in Christ, it will go ill with it, ill enough. God gravely complains of so great a rottenness and enormity of sins, she ill-omens for Italy: and still more of the evil life of the Ecclesiastics. Alas for me! how many sins there are in the world! Yet you know only a part of them: yet so great is the divine mercy and goodness, and so sweetly it awaits the amendment of faults, that by many prayers and some correction the scourge can be diminished. O good Jesus! Pray, Son, God for that great danger. I answered, O dearest Mother in Christ, tell me by charity, how do you bear yourself in tribulation and persecution? She answered: she feels tribulations less; Now I do not feel adversity too much, as I was wont at another time: and although I now suffer from so many causes annoyance, by how many I see myself daily surrounded, which greatly press my mind; yet they are not of such weight as they used to be. It is grievous to me too, that I hear so many things said about those spirits, some thinking ill, others well about them: but it would be better that they not speak of them with derision. To what good so many things and curiosities? Certainly they greatly displease me, Son.

[184] I as if laughing answered: Do you believe, dear Mother, she grieves that so good an opinion is held about her: that they speak also about your acts? She answered; Alas for me! what good can they say about me a sinner? I would wish that they say nothing else, than what I am. Forgive me: they have an opinion different from mine: for I do not know myself to hold any virtue. It seemed to me, Reader, that the Virgin would have preferred that another opinion be held about her, than was commonly held. Then I said: I seem to myself, beloved mother, to feel the blow of a knife, whenever I hear some sinister word about you. At this she began to laugh, and said: Now you make me remember, dear Son, that I once spoke with the Lord Frederick, she excuses those detracting her, with whom complaints had been lodged about my Confessor; and he said to me with the very same word: namely, that he bore it as ill as if a knife had been driven into him. To whom I answered; that they were justly moved, because I was at fault, on account of my scanty circumspection in actions, and therefore I asked his Lordship, not to take it amiss; and I much grieved over such a word of his, yet I gave thanks to his Lordship, for the charity with which he was disposed toward me.

[185] I asked: Who were they, O Mother who spoke ill of you? as moved by good intention: They are, said she, some of our Friars, who were ignorant of God's will in this part, and therefore by some I was greatly troubled, and indeed for a long time. This one spoke in one way, that one in another; so that, on account of my little virtue, I sometimes remained desolate because of them: although I believe that they did nothing except with a good end. At that time the divine goodness and the consolations of the spirit so abounded in my soul, that I seemed not to feel those adversities: because God derived his grace into me the more copiously, the more I was troubled, and deprived of human help. And there was in my soul such great spiritual consolation, that beyond any other thing I would wish for tribulations, that I might feel such joy. We said also many other things, Reader, about the tribulations borne by her, which I omit to write; lest I be burdensome to any of those, on account of whom she was so greatly troubled, and suffered so much.

[186] This only I will say, which concerns the holy Virgin, that is, that she seemed to be much anxious about her salvation, she is anxious about her salvation, on account of so many graces received, and her continual ingratitude toward God. Whence she said to me: Dearest son, in that point of death all things will be set before my eyes: and then I will see all my miseries and all my ingratitude. O good Jesus! I smiling answered: O dear Mother, you ought not to fear so much: for in that point the divine goodness will much more abound in your soul, than the demon can with all his deceits. Moreover there is another greater cause, on account of which you ought to fear less. For tell me, dear Mother, how often has God promised you Paradise? although Paradise had been promised her often: To which she said this only; Ah! Enough, enough. Therefore, I said, Mother there is no reason you should fear so much. Ah! would that it had been thus promised to that devout soul of yours, which I have so often commended to your prayers. The Virgin answered, holding a kerchief in her hand, and said: Beloved son in Christ, I am as certain of the salvation of that soul, provided she does not otherwise offend God, as that this kerchief is: but I have several times been certified of that point in a certain manner, which at this time I do not wish to indicate to you, and many other things pertaining to the same. Tell her, that I have said this; only let her bring it about that she persevere.

[187] I asked further, whether she had prayed also for other souls devoted to her; and she affirmed it, making certain signs with her hands, and with her index finger; showing me as she could she depicted the places of Paradise, she designates the places of certain persons in heaven, as they were prepared for those souls: so that she seemed to me to signify,

that they were arranged in the form of a half-moon, with certain other very splendid ornaments. Then asking I said: But your place, O Mother, in Paradise where will it be? And she, as if laughing, with a pleasant face said; At the feet of Jesus Christ on account of his grace, and not my merits. O my Reader, if at that hour you had seen the Virgin, with how great ardor she spoke of holy love, you would be astonished at the so sweet and holy progress of her discourses. I could not contain myself from tears. But I do not now wish to proceed further in describing this passage, because it is not lawful for me to name the persons, of whom we spoke: yet considering that nothing ought to be detracted from the divine grace, but the Author keeps silent their names. which worked in the soul of his faithful bride, I have chosen to set forth the matter thus truncated, that even in these things her greater praise may profit. But I do not bring forth half the wondrous and spiritual things, which she told me at that hour. We will commit the whole matter to the divine providence, which is more solicitous about the salvation of souls, and consoling its faithful servants, than they are to ask.

Chapter LXXV.

[188] On the day after the feast of St. Martin in the year 1502, we conversed together for three hours: and at the beginning of the discourse she told me some familiar matters, as if deliberating and desirous of my opinion. Afterward we began according to custom to speak of spiritual matters, She treats of the persecutions of the just, and of the many offenses against God, and how bad a state human nature and the Ecclesiastical Order were in. Therefore she said: I see, Son in Christ, a great scourge prepared. Alas for me! how many tribulations at this time the servants of God suffer, because they wish to live holily, and are unwilling to consent or cleave to those living badly, who persecute the good, and with their tongue continually martyr them with reproaches, by murmuring and detracting from their holy wills and good works. But, Blessed are those, who know how to remain hidden, and to flee such malignity of men obstinate in living and working badly. O dear Son, it is necessary to know, how one must flee such a kind of men; because with them little gain is made, and much danger is incurred.

[189] I wish to relate to you, Son, what happened to me yesterday, that is on the feast of St. Martin after holy Communion. When my soul, and of her own, placed in prayer, remembered the so great afflictions and tribulations, which my friends had suffered and were suffering; and the daily troubles, which worldly people bring me; while I thought on these things at the beginning of the prayer it was suddenly granted me in spirit to stand before the divine goodness. O pious Jesus! Standing there, and my soul mourning from compassion, and as much as that divine aspect permitted altogether sad; it turned with a groan to the eternal Majesty, and as if complaining of so many vexations and afflictions of his servants, especially of some in particular, and prays in ecstasy for those thus vexed; I said: Ah my Lord, for what cause is that soul now so greatly afflicted, and these devotees of mine? It seems that amid such great adversities it is impossible for them to keep holy patience. Ah! ah! Lord Console, console your servants; and do not look upon my ingratitudes, on account of which I am most deservedly troubled: but may it please you, my God, by your goodness, to free them from such great anguishes.

[190] O Son in Christ, I can never tell, nor give you to understand, in what manner and with what royal aspect the divine goodness stood intent to hear my lamentable prayer: but she understands that God wishes for it seemed that he was touched with compassion for me. Then it was answered to my soul, that we ought to have faith and persevere; that patience with holy humility was necessary. O good Jesus! My soul saw the rewards of eternal life, and most certainly knew the salvation of certain souls: but it was often repeated to it; to save them through humility and patience. Have patience with holy humility: For so is my will. My power is greater than human malice. Alas for me! dearest Son, would that I could tell you whatever it was granted me to understand and see by God's goodness, not by my merits; it would be to you a greater joy, than the human heart can conceive. O good Jesus! I do not know what else to tell you, because I find no words, by which I might in any way express things so lofty and sublime. The soul understands them, but the tongue cannot explain. She cannot explain what she saw; I much grieve, that I can neither otherwise nor know how to indicate and represent the things formally, as they were shown to my soul. Alas for me! dear Son, how God exhorts the soul to holy patience? he seems to delight in such things. Now I am more certified of the salvation of certain souls, than I ever was: and although at other times too I have been certified, this time the demonstration was so wondrous, that I seem to have lost half my senses (forgive me for saying it), submerged in the continual memory of so great a mystery, as my soul saw. And now too I am lost in reconsidering my ingratitudes and miseries, and comparing them with the great goodness of God, who so graciously nourishes and consoles the soul, in himself and according to himself. O good Jesus! the heart fails in considering such things.

[191] Would that at that hour you had seen, Reader, the bride of Christ, and moves the Author to weep with her: adding to her discourse the grace of her holy aspect, although with great fatigue she said such things, and with many tears. I seemed to recognize in her a certain spiritual impulse, since the memory of those sweet words of God, promising eternal salvation, continually snatched her away. Hence I greatly compassionated her, seeing her thus labor in speaking: but desirous of understanding the divine will, I did not desist from questioning and addressing her: often too I wept with her, from devotion and compassion for her so many tears. Lengthy and long was that conversation, about the salvation of souls devoted to her, and of all others universally. And she said: Son, there are many days passed, that placed in prayer over the tribulation of the Duke of Urbino; she understands the Duke of Urbino would be restored, the divine goodness signified and showed me, how he would return to his state, and his enemies would last a very little while. Many other things, Reader, she foretold me about particular persons in Italy, but some still remain, which I keep silent, against whom the Virgin much threatened.

[192] Then I, Tell me, I said, dear Mother, by the love which you have toward God, and by the charity with which you pursue your son, she conjectures her death is at hand, from the increase of pains, whether you know and hold anything more about your death, than you told me at another time. She answered; I believe, Son (as said above) that I will not long survive in this world, because the pains continually increase; so that sometimes I cannot help myself; especially on account of the torment of the heart, which seems to me as it were plucked up by the roots, and violently extracted, and torn out from its place; so that sometimes I cannot raise or stretch out the arm of that side. Moreover I am so greatly afflicted by pain of the head, from so many audiences with which I am burdened, that I can scarcely sustain it. and of sleep I do not know how I can live. O good Jesus! forgive me a sinner. Consider attentively, Reader, how greatly this Virgin was vexed and how much that blessed soul suffered, when she said to me; Son, I can neither eat nor drink, except a very little, and I remain until Matins before I go to lie down; but if I sleep a little, I suddenly awake, nor is it any longer possible to close my eye, because the mind is at once applied to some mystery, and there remains as long as God wishes: and this is all my sleep: and the lack of food: I do not know how I am still alive: but I believe that unless God nourished me, refreshing the soul in prayer, I could not live at all: but that attractive food, and the refreshment which I take while praying, restores me, and strengthens me a little; although I remain very weak as to bodily strength. And therefore, and on account of the pains which I continually feel, I can no longer do penance as I was wont, nor wear a hairshirt or iron chain, or apply any other maceration of the body: but in a rough manner, with scanty devotion, I pass my life.

[193] Then I said; Dear Mother, I am nevertheless certain, that, although you cannot do anything, she grieves that she is now unequal to her wonted penances, yet you always do beyond your strength: but henceforth you ought to leave off such afflictions, and keep the few strengths that remain to you, for the comfort of troubled and afflicted souls, to whom your presence is a great refreshment and relief. But the heavenly soul answered: Alas for me! I do nothing good any longer, and am less useful than I ever was; a burden to all, not a consolation, on account of my imperfections and scanty virtue. To this I smiling said, O Mother, the day will come, and as useless she desires to die. when you will not leave all inconsolable: I would not wish God to permit it so soon, for it would be a thing very sad to many, and especially to your son. Hence there was a long discourse about death; and each of us desired it for himself before the other; she indeed, on account of the great security which she had with God; but I, on account of my scanty patience in bearing afflictions; yet I bore it more grievously to be deprived of her, than anything else.

CHAPTER XIV.

Again on the afflictions of the just, her discourse hindered by raptures, almost no sleep, the salvation of many known.

Chapter LXXVI.

[194] In the above-written month November our conversation began after Nones, and lasted three hours: but first she gave me some epistles to read which she had recently received from certain persons known to her; and we stayed for a while occupied about the things which had occurred; but afterward we began our holy conversation. When therefore I held in my hands the aforesaid epistles, and considered in my mind, to the Author wondering at such great persecutions of the good, what divine thing I might hear from the Virgin; I proposed to her a certain wonder of mine and said: Explain to me, beloved Mother, whence so many adversities, as there now are upon the earth, especially to those who would wish to do something good: for such bear more snares and persecutions, than those who live badly: and it openly appears, that the servants of God, as hateful and burdensome to the rest, are treated worse. I cannot comprehend whence proceeds such great ignorance and iniquity: for we are not in the land of infidels, but of Christians. The Virgin, hearing that I was saddened by such events, the Virgin answers that it is the will of God, but not comforted; answered: I tell you, dearest Son in Christ

most beloved, that at least a third time, if not more, when I made prayer about what you say, I always felt it answered me, that we ought to have patience with holy humility and persevere: because such is the will of God, that his servants suffer tribulations for his love: who ought not to doubt, but that they will receive consolation in the heavenly fatherland. O dear Son, hold this as certain, as that the epistles are which you hold in your hand.

Chapter LXXVII.

[195] But I wish, dear Son, to relate to you a matter, which happened many years back. Placed in prayer, even concerning herself as a special grace I asked of God, that I should no longer return to my body, that is to the feeling of these miseries. O good Jesus! The answer from God was, that he did not yet wish me to die, but that I should have patience for his love for some time, and then he would console me. Then I: If such is your will, Lord, grant me at least this grace, that I spend all the time of my life in your honor without mortal or venial sin: but God answered my soul; Dearest daughter; immunity from venial sin was never granted to any man in the present life, except my beloved Mother. Persevere and have patience, because you will be preserved from mortal sin. But when I wished, Reader, to understand something about the union of the soul with God, I said, O dear Mother, tell me; The unions which your soul has with God, do you think them conformable to those, which are read in the Dialogue of St. Catherine of Siena? She answered, that many were; and added: but St. Catherine's are greater than ours. Then I knew that she said this out of humility.

[196] But desiring to hear other spiritual matters, I asked that she say something for my consolation. She answered, on account of the inflammation of her heart: I could not now: because if I began to speak of any spiritual matter, suddenly my heart would be inflamed in such a way, that my whole face would become red, from the greatness of the burning, which now for several days I feel: and such things while I speak would bind my heart, so that I could not proceed; unless perhaps I be changed by some distraction; as you have several times observed; because this much helps me, and so little by little I would say something. Indeed speaking often, O Reader, with the Virgin, I noted that hindrance; and frequently I used such industry, that she be not snatched from me into spirit; namely by sometimes varying the discourse, but sometimes by touching her as one who would wish to prevent sleep. For this was my industry, to obtain discourse from her; otherwise I could not have elicited the substance of any spiritual matter, not because she was unwilling to say anything for my comfort, but because she could not. Nay very often she said to me these words: O my dear son, I much grieve over that hindrance: but by varying the discourse she is helped to be able: I would wish I could show and declare to you my heart, that you may see how greatly God works in my soul. Many would wish and ask that I tell them some devotions and our secrets, and instruct them in the way of God; but I cannot. If I begin some spiritual point, suddenly my heart is kindled, and I must cease to speak, otherwise I could utter nothing at all: and this too happens to me quite often with those of the household. I would wish that such things did not happen in the presence of men; for I am too much ashamed thereby when I return to myself: and therefore I would wish, that God do me such grace only, grieving over such a hindrance when I am solitary, so that others would not see me.

[197] I answered: But what did you do, Mother, when your Confessor Friar Dominic commanded you to relate the acts of your life? She answered: I wearied the poor man, just as even now you: and I much grieve, when I remember it. To whom I: It is necessary, dearest Mother, that in this you keep patience: God wishes to bestow on you grace as it pleases him, and where he himself wishes, and according as he foresees it to be conducive to souls. the Author consoles, She answered; So it is altogether the truth, Son; for often when I am thinking of nothing less my soul is suddenly attracted by God, and that without any regard of place; whence I am afflicted, when I feel myself beheld by men. We had a long discourse about such attractions; and I as if condoling said: O beloved Mother, from what cause are you sick, and so long ill? I fear lest sometime you leave us unconsoled. The Virgin answered, I believe, son, that death is near to me: and understanding the cause of her infirmity, for I feel daily the pains grow heavier, so that I can now scarcely draw breath: and my whole breast is greatly tormented: but this is a sign that in a short time I will no longer be able to sustain such great pains, which I continually feel grow heavier, so that I can neither sit nor sleep. And there are now many days, in which I believe I have slept scarcely one hour through the night: but when I awake, there is no more hope of repairing sleep, and then Matins are finished sooner than I can move myself. in vain he advises that she indulge her body more.

[198] I asked her: What do you do, Mother as soon as you awake? She answered; My mind, Son, is suddenly raised to some contemplation; and so I remain meditating as long as God wishes. Then I began to wish to move a scruple in her, that she was so harsh to her body; but she answered me: Nay rather I compassionate it too much, and do nothing good. O pious Jesus! how great is your goodness toward me a sinner! It was not possible, Reader, to induce her by any reasoning, to compassionate her own body: but toward others she burned with charity, her food was so scanty and was more than solicitous: but when she ate she continually gave to others, keeping nothing for herself that was of any substance, but only little bones stripped of flesh or the heads of little fishes whence it had passed into a proverb among the children of the household to say; This is good for the dear Sister, and they placed such things before her. Her food was so scanty, that I do not believe that body was naturally sustained by it, but rather it was nourished by spiritual attraction: nay in her was truly fulfilled what the infallible Truth itself says, Man does not live by bread alone. And thus God by his grace nourishes faithful souls. Luke 4:4

Chapter LXXXVIII.

[199] In the aforesaid days, Mass having been celebrated by me in her chamber, the bride of Christ was sick, and lay in bed; and we began our holy conversation, although the Virgin could speak with the greatest difficulty, both on account of the excessive weakness of her body, and on account of the burning of her heart, left from that, In ecstasy after communion which three days before had happened to her in holy Communion, and which she now related to me saying: O dear Son, when in past days I was about to communicate, Mass being now finished, I lay in bed on account of my infirmity. But as the Priest came down from the altar with the Sacrament, I suddenly saw a great brightness and Majesty, which displayed great veneration, so that I did not know where I was: nor could I tell, how I received the purification of the chalice after Communion, the Virgin sees her whole life, so quickly was my soul absorbed by the said representation. O good Jesus! Then God so greatly united himself to my soul, that I believed I would no longer return to my bodily senses: because I no longer remembered my body, nay I utterly did not feel it. But in the twinkling of an eye my whole life was shown to me. O good Jesus! that was a wondrous thing: nor did my soul rest anywhere else, than in God alone.

[200] I, as I had already done at other times, asking her; without any remorse from it: My Mother, I said, seeing thus your whole life, did you behold anything, that was grievous to your soul? and she answered, that no: but rather it had been a great joy to her beholding the divine goodness, which had so wondrously worked and worked with faithful souls. I confess, Reader, my imprudence: for such questions only proceeded from cunning to explore, whether she, while still a young girl, had ever fallen into any sin; and so about what I was asking I was certified: but the Bride of Christ said to me: Would, Son in Christ, that I could tell you those wondrous things, which my soul saw and understood! you would indeed be much consoled. O good Jesus! My soul was wholly dissolved in God: she asks not to return to the body, but in vain: it did not care to see the Apostles or other Saints, so vehemently was it held by the divine Majesty; and beholding in it such great brightness, it seemed to itself to come to the feet of the eternal Father: and that God and the Mother of God lifted her, blessing her and saying; My dearest daughter, what do you ask, or what do you wish? I answered, My Lord, I ask no longer to return to my body. But he, Dearest Daughter, have yet a little patience. Know, my Soul, that very little still remains, and you will be consoled according to your desire.

[201] Ah my Lord, I ask yet something else of your immense goodness, namely I would wish you to grant entrance into Religion to these two devotees of mine, and the salvation of all our household: and it was answered me that I would be consoled about all things. And I knew at that point of time, that all were in the state of grace, only it was needful that they persevere. she prays for those devoted to her and her household, Moreover I asked deliverance from so great afflictions, and the salvation of many persons: and it was answered me, only let them persevere, and that about their salvation I would be consoled. O dear Son, I supplicated too for that soul whom you know, and I have often been certified of her salvation: which is to my heart a greater gladness and comfort, than I can say. O good Jesus! you have done me the grace of those souls; and I am always obliged to render infinite thanks to your goodness. O Son, have patience, and think nothing else, than that God so wills it: yet prepare yourself to bear some great burden. You will return to this place: see that you do not lose faith and hope, but know that I have never asked anything of God, and is certified of their salvation: and he promised it, that was not carried into effect; and that for so long a time; for you know how I began from earliest childhood. God by his goodness has always fulfilled all things, which he promised me and said he would do, nor was I ever defrauded in any matter whatever: yet now I am in suspense of mind, because

when it was promised me that the Duke of Urbino would be restored to his state, he was indeed restored to it, but again he lost it. I answered that the promise of returning had been fulfilled by the very return: but God had not promised that he would remain in it, and this had perhaps happened, because he had not acknowledged gratefully enough the benefit done him: and she added, that the matter was so.

[202] But seeing her greatly afflicted; I asked how she was: and she answered; she is occupied nearly whole nights praying: I am very wearied, Son, because this night I did not sleep a quarter of one hour. Then I: So you do every night, Mother, because you continually attend to prayer. But she, looking at me with a dove-like eye, smiled, as if confirming my words. I would wish, Mother, I said, to know what you think of for so long a time, and to what matter you apply your mind. As soon, said she, as I awake, I think of some mystery, as the divine grace represents to my mind, and in it the soul is fixed: now in the passion of Christ, now in the nativity of the little Jesus, or the assumption of the Mother of God; sometimes in Paradise, or another matter, one out of another as it pleases God. But why, I said, dear Mother, do you sleep so little? She answered: Because God so wills, Son: he has so multiplied his graces, that my soul is now far more easily rapt into him. O good Jesus! I tell you, dear Son, that although I am disquieted more than usual by the throng of worldly people; God, by his goodness, increases his graces and consolations. Know, Son, that that soul devoted to me will understand the grace, which God has granted and prepared for her. She is indeed blessed: and let her hold for certain, that all we have said are true, and will be, by means of her perseverance in what she has well begun. Then I: Have you known anything in that soul that displeases God; And she answered; I have never known anything but good: but that she ought to persevere in holy patience and humility, because so is the will of God.

[203] I could not contain myself; but again asked her about her death: because I much suspected about it. But she answered; I believe it will be soon: she presages her death is near. yet I do not know with any certainty, when I ought to die: and the hour at which I shall depart from this misery is slow to come. O Reader, the Virgin showed great affection of charity toward me a sinner, grieving that she could not nor knew how to explain to me the things in that degree, in which her soul saw and knew them: and she added; Beloved son, when the soul is united with God, then it sees and understands with a certain wondrous understanding: but when it has returned to the bodily senses, it seems that it is lulled to sleep, nor knows how to say anything: and this is the very truth; for what I say is nothing in respect of those things which I cannot say. That conversation, Reader, was about things so sublime, that I do not know how to express them in words or letters: yet she deferred certain other things, hindered by the memory of such lofty mysteries, which she had seen in her union with God, and said: Another time, Son, we will speak of these and other matters, after the Christmas feasts are over then I will infallibly summon you, and we will complete our discourses: meanwhile pray God for your mother.

CHAPTER XV.

The demon twice put to flight, Communion brought from heaven, and the rapture that followed it, in which prayers were heard.

Chapter LXXIX.

[204] On the day of St. John and the third of the Christmas feasts, the Virgin summoned me about the hour of Vespers, whom I found afflicted with a grave fever, and she could scarcely speak, whence the conversation was shorter than usual. She tells the demon saying she was damned She said to me: Beloved Son; I cannot now tell you what I promised, but I will relate something else. When on a certain occasion I was alone, the demon appeared to me in human form, exceedingly foul and red, with eyes, as it seemed, breathing fire: who persuaded me not to do penance any longer, because I was damned, and had no mercy to hope for from God. To him I answered, that I knew quite well that I deserved many penalties, on account of my sins; but I trusted in the mercy of God, and in the merits of the passion of Jesus Christ, through which I could be saved: she puts him to flight by a humble answer, and therefore, O evil beast, I do not believe your lies, nay I hope in the abyss of God's goodness, unclean spirit, lying, malignant, and full of iniquity: and I command you on behalf of God, that you suddenly snatch yourself from my sight hence. Then the demon with disturbed face, with great howling and noise, went away in haste; but I remained consternated with great trembling and horror, on account of the unclean vision of that form. Alas for me, I seem even now to see that horrible and terrible appearance, and as it were I fear even now.

[205] Son, know the fantasies by which the mind of C is disquieted (the rest of the person's name is kept silent) because all are deceits and demoniacal temptations. at another time she beats the same. Tell him on my behalf, that he persevere in holy patience. I did, Reader, the obedience of my Mother: but that person did not fulfill her command. Then I replied and said; Was not the demon troublesome to you also at another time? She answered: Indeed once more when I was placed in prayer he appeared, in a very filthy form: and I seized him, and laying him under my feet, dealt him as many kicks as I could: and so he remained confounded. I never feared him too much, nor do I now fear to remain alone. Wondrous was, O Reader, that victory: the Virgin gnashed her teeth when she related this, and made gestures as if she had then been in the very act, by moving her arms and clenching her fists, as she did when she beat the demon. I stood as if astonished, when I heard such things had happened to a young girl.

Chapter LXXX.

[206] She continued also the discourse saying: O Son in Christ, on the night of the Lord's Nativity, while I was placed in prayer, my soul heard and saw the Angels, On the night of the Nativity she sees the Mother of God with the little Jesus, at the manger of the Lord above the Little One singing Glory to God in the highest, and on earth peace to men of good will. O good Jesus! There was Our Lady with the Infant, whom I asked for the salvation of those two souls devoted to us: whence the Mother of God answered, that God granted the grace asked and they would be saved. I prayed too for that other soul devoted to us, to whom God granted a grace greater than usual, and I brought it about that a blessing be given her by the Mother of God and the little Jesus: and as she told me so I afterward found, asking that person, and obtains for her friend the grace desired; and I understood the grace then received by her. The human intellect cannot, Reader, comprehend such immortal things; and I much less would know how to instruct and form words fitting to their greatness and the supernatural mysteries, which that heavenly soul of hers then saw and heard. But I took leave to depart, with a promise, that when I had returned from my journey to F. Ferrara she would tell me other things, which she could not then say, on account of the abundance of grace received on the night of the Nativity, by which her heart was too greatly kindled.

Chapter LXXXI.

[207] On January 7 very early in the morning, Mass having been celebrated in her chamber, we began the holy conversation, which lasted until Nones: nor did we speak of any matters but spiritual ones. O my God! she relates the rest with difficulty. grant to me your servant memory and right sense, to narrate your wondrous works. Then with many prayers I asked the Virgin, that she tell me something about prayer, and those graces which were granted her on the solemnity of the Nativity. But she was constrained to speak, although with great difficulty; not because she was unwilling to console me, but because it seemed to her impossible to do it, as it truly was. I said, Do not, dear Mother, apply your mind too much to the ecstatic disposition, in the sight of the divine brightness; but only narrate the effect and act of the things, which happened to the soul placed in prayer. The Virgin answered: You know, Son, it is not possible for me to narrate them; yet for your spiritual comfort I will narrate what I can: although I am more disposed to hear than to speak: yet help me, as you know; and sighing she said: O good Jesus! to your praise and glory be all things.

[208] On the day of St. Thomas before the feast of the Nativity, when I had reconciled myself with the Prior of St. Dominic to communicate, I applied my mind to the mystery of holy Communion; and hearing the reading of the Gospel about the incredulity of St. Thomas, my soul was so elevated and attracted, On the feast of St. Thomas that I believed I could not communicate: yet God did me the grace that I was not hindered: but Mass being finished, which our Prior had said here in my chamber, and seeing that he did not give me Communion [having forgotten to consecrate a particle for her as Silvester relates at num. 113] I wondered; and although I was not at all disturbed by it, yet I could not contain my tears, fearing lest on account of my sins I had been deprived of Communion. When therefore he asked me, deprived of Communion, whether I had not been disturbed, because he had not given me Communion, I answered, No. He, however, doubting of the truth, sat by the fire, and made me too sit; and began to speak of various matters, with Master Anselm my physician, and also with me; although I attended very little to his discourses, because my mind was so greatly elevated and applied to the mystery of holy Communion; and that with such great vehemence, that I suddenly remained abstracted from the bodily senses, as I sat near the hearth.

[209] But behold there presented itself to me one in Priestly form, with the body of Christ and two holy Angels, she receives it from heaven: bearing a cloth at his side; and he told me, how God had sent him, and wished me to be consoled by holy Communion. And this was then given me by the hands of that Priest, who then returned by the way he had come. O dear Son, my soul was then united with God, in the greatest brightness and wondrous light of the divine aspect, in which my soul was elevated and held. O good Jesus! My soul desired and sought nothing else, than thus to stand and enjoy that uncircumscribed light. Alas for me! It would be impossible to find a like comparison or fitting words, to give understanding of such a thing. O God! The soul then sees and understands; and remains in ecstasy: but it would not know how to explain itself intelligibly: but when it has returned to the bodily senses, the manner of human

speech does not remain to it. Not that the soul departs from the body, for then it would remain dead; but because the union which is in the soul with God, has greater power and strength, than is that union by which the body is bound to it: and therefore the bodily faculties remain lulled to sleep, until the eternal God releases the soul from that union and attraction. But although in such a state the soul has such perfect knowledge; yet it is not in its power to express those supernatural things, which it saw and understood, although in the soul itself their speculative knowledge remains.

[210] O dear Son; the eternal Father attracted my soul into that vision, brightness, and eternal aspect, and invited by God the Father to ask something, where all things are written; and the soul knows as much, as it pleases God to grant it to know. O good Jesus! it could not be told, what the soul saw and knew in that union: I would fail sooner than I could express such things: because so great was that brightness, that the soul remained there absorbed and fixed. Then it seemed that the eternal Father invited the soul to ask, with a certain aspect and royal Majesty. Yet from the Potentates of this world no likeness can be formed of him: she prays for the Church and her friends, because by the eternal Father himself all the bystanders are illumined, and partake of his immense brightness. Then my soul, Son, prayed, supplicating for the holy Church, and many creatures devoted to me; and especially I supplicated for a certain greatly troubled one; and my soul was as it were complaining, for her so greatly afflicted; whence I asked of God the grace, that as he had given me such knowledge for my salvation, so also he would grant that she be freed from such great vexation and tribulation, since I had her commended as my own soul. But then beyond comparison I knew how to pray much better than I can say at present, because now I seem as if to speak in a dream. O good Jesus!

[211] and understands she was heard, Then the eternal Father, with cheerful face and dove-like eye, said to me: Be of good cheer, my dearest Daughter: for from all those tribulations you will be freed, and the souls for whom you pray I will lead to eternal life: let them have patience with true charity and humility, and whatever I have so often promised will be carried into effect. Know, Daughter, that I am the consoler of all the troubled, who have in me true faith, and hope in my immense goodness. Alas for me! Son, would that I could tell you the things in that form and order, in which my soul saw and knew them! it would be to me a great comfort, on account of my love for you, and the charity with which I am disposed toward you. I do not know how I was, but I found myself sitting there when the bell was rung for Vespers. O good Jesus! help me a sinner. enjoying meanwhile an ineffable union: Then I asking said, What difference was there, dear Mother, between the union and brightness of the eternal Father, which the soul then saw, and that union which you saw and had at other times? The Virgin answered, great, Son, is that difference, but I could not find a comparison sufficiently like; yet know that it was so great, that all the others would be in comparison to this; namely such as it would be in spring when all things are in flower, and draw the mind of the creature into great delight. Alas for me! the thing is too great: such great beauty and pleasantness cannot be explained because no comparison or fitting likeness is given to it. O good Jesus! you are all things. Forgive me, Son, I cannot say more.

[212] At once I, Reader, changed my purpose, and passed to another familiar matter, she groans over the dangers of Italy: because I saw in her a sign of an ecstasy soon to come: but after she was somewhat diverse and removed from that ecstatic impulse, I returned to the former discourse saying: Tell me, my Mother, what do you believe will be the future of Italy? and especially of the holy Church? The heavenly soul answered; O Son, ill, ill enough. As I said, the divine goodness and clemency is more inclined to mercy than to penalty: but so great are the sins of which it complains, that I do not know what I may say, except to pray its divine mercy. Alas for me! unhappy Italy, to how great a danger you are exposed! O Son, forgive, because I cannot tell you, what I would wish for your comfort. So I do with other persons with whom I speak about spiritual matters, even the household. Suddenly my heart is kindled; so that it is necessary for me to desist, she is compelled to break off the discourse, otherwise I would remain alienated from my senses; I would rather hear others speaking. To which I smiling said: You would do the same, Mother, hearing others speak about spiritual matters. She answered, Not so easily, when others speak: but I would wish such things did not happen to me when they are present; yet they often happen: but I must bear it patiently, when I can do nothing else.

[213] Sometimes I would wish to have grace and cannot have it: she is wont to be suddenly rapt God wishes to give it in his own manner, and when he wishes: one must conform to his will, and it is necessary to have patience. My heart in the twinkling of an eye is suddenly kindled and so attracted, that the whole world could not hold me back. O how often it happens to me, that when I had thought of nothing of the kind, in a moment I am attracted to some mystery, wherever I am, even sitting or standing on my feet! Sometimes I will place myself for the sake of recreation at some window, catching the air and considering the sky; and in an instant I will remain attracted, whence it often happened that I was soaked by the air and rain. Often too it happens to me to remember the prayer, which Our Lord made in the garden; even in the garden and wherever, and with such a thought having gone into the garden, I have been found to have remained there until the second or third hour of night, or even later: nor rarely do I thus stay in public, because I cannot prevent it, and I suffer afterward great shame. I would indeed wish that the Lord God give me his grace secretly, because thence my mind would receive more consolation. Alas for me! I am so ashamed, when I find myself thus in public, that I would hide myself under the ground, if I could. I would wish that the grace of attraction were continual; but when I return to the bodily senses, which she would prefer to happen to her when solitary: I find myself as before, that is, full of annoyance and exposed to the occurring chances of the world. But it is not so with me when the soul is united to the divine goodness: for then I do not feel the disquiet of the world, nor such great annoyances from worldly people. O beloved Son in Christ, I much grieve that for your consolation I cannot nor know how to explain divine things in that degree in which they are in the abiding Trinity: because I love your soul as my own: but this comfort will come to us in eternal life. O good Jesus!

Chapter LXXXII.

[214] The Virgin pursuing the discourse, O dear, said she, Son, just as I have often told you, that God by his grace and goodness promised me eternal life, she congratulates the Author on the grace received, so also now he has confirmed it; and not only to me, but also to that soul devoted to us, whence I take great comfort; and I beg you, Son, do not be saddened on her account, because God will console you. I know for certain that he has given you one beautiful grace, whence I take as much comfort, as from any other thing. Then I gave her thanks for her charity toward me, her unworthy Son in Christ: and afterward I asked; What do you do, Mother, in prayer, when it happens to you to pray for some obstinate person, and grown old in sins, especially for those whom you know to speak ill of your actions? For it seems that naturally we cannot so cordially love them and pray for them (on account of the abomination of sin, from which the spiritual mind has great aversion) as one prays for those who live well and holily. Then the Virgin answered, dear Son, your question pleases me enough. and she teaches that one ought to pray even for sinners. A spiritual creature and one fearing God ought for no cause to omit prayer for sinners and her persecutors; but to grieve over the offense of God, and the damnation of souls, by compassionating them cordially and praying for them, out of regard for the divine honor and the salvation of souls, which we ought to love as creatures of God, but to pursue sins with hatred. Know, Son, that God wishes and holds very acceptable a prayer, made to his honor and the salvation of souls, without regard to one's own tribulation and bearing patiently every adversity out of God's love, with holy humility and perseverance. O good Jesus! I commend to you, Son, the soul of your mother. I answered: Your soul, O my Mother is commended to me as my own, or even more if it can be: but in turn I pray that to you be commended the soul of your unworthy Son in Christ: and I took leave from the Virgin, promising to return to her quickly.

CHAPTER XVI.

The Virgin's intercession for Mantua, and for Italy and the testimony of a pious Priest endowed with a prophetic spirit about her. The presage of her death.

Chapter LXXXIII.

[215] On the last day of January in the year 1503 about the twenty-first hour, I was speaking with the Virgin, and she said to me: dear Son, After Communion the Virgin rapt, I wish to explain to you something of my disquietudes. Last Sunday, when I wished to confess and communicate, the Physician came and Bartholomea, sent by the Lord Marquis and many other persons enough: by which hindrances I could not carry out the design of my mind, with that tranquillity which I would have wished for holy Communion; whence I was much saddened within myself, blushing to make Confession before the bystanders, yet not disturbing myself, but grieving over so many occupations; and so I heard Mass. But when I was about to receive holy Communion, I was as it were beside myself, with my mind raised to God; yet I received the holy Sacrament, although I could not tell how, she implores God's Mercy so was my mind attracted to God. But in the very receiving of Communion, Christ Jesus appeared to me, and I suddenly began to weep and cry out as much as I could, Mercy, mercy; yet I do not know whether I cried out with my mouth. Therefore I asked her kinswoman Peregrina, how the Sister had done yesterday, when she communicated; and she answered: She could not take the chalice of purification, so quickly was she rapt into ecstasy: and so she remained until the twenty-second hour of night sitting in bed, because she was sick. But I said nothing else, lest I reveal the secret.

But let us pursue the Virgin's words.

[216] When I thus cried out, Mercy, on account of the unhappy city of Mantua and on account of the salvation of souls: O good Jesus! the soul stood in the sight of God, asking mercy so insistently that it is impossible to tell, and perseveringly asking, that he take from her whatever punishment, for the city of Mantua, and lacerate her body at his pleasure; content even to give it to be cut into pieces and roasted, for the salvation of the city of Mantua. But especially I prayed for such and such persons, and many others, entangled in error and sin. O beloved Son, would that you could have seen, or could tell or understand, how and with how kindly a face God heard the soul, thus lamenting and weeping. O good Jesus! That immense goodness stood with a certain regard of his dove-like eyes, so loving and gracious, that such great comeliness (alas for me!) cannot be explained. O good Jesus! I cannot tell it, I cannot: and sighing the Virgin paused a little, saying nothing. Afterward she said: Dear Son, the soul stood persevering in prayer, and cried out and wept, asking of God mercy, mercy, for the city of Mantua. (I do not write, Reader, the names of the persons, for whom God had prepared a great scourge) But persevering in this manner my soul in prayer and weeping, and obtains it for a time; it saw the divine Majesty, which with a compassionate regard answered me through these words: O my Daughter, my dearest Bride, do not bind me any longer: because on account of your so great prayers and tears I will do mercy; only let them amend themselves. Let them amend themselves I say; because my waiting without their amendment would turn for them into a greater penalty, and a harsher and harder scourge.

[217] You may know, Reader, that the Virgin was unwilling to tell me out of modesty, that God called her Daughter and Bride: she is called by God dearest Daughter and Bride. but I, noticing this, asked, by what name God had called her soul; and she answered, As St. Catherine of Siena in the Dialogue. Then I added; And God called her, dearest Daughter and Bride: but she replied: so he called my soul too. O my God, with how great honesty the Virgin spoke, who out of modesty was unwilling to say, that God had called her his Daughter and Bride. But let us pursue her words. Seeing therefore my soul, that on account of his goodness God inclined to doing mercy, To her praying for Italy it prayed too for Italy and the holy Church; God answered it with a certain very elevated aspect, Let me act, let me act, my Soul, for I will provide for all things. I wish in a few persons to strike and shatter those obstinate and hardened heads. My justice demands, that they be treated according to their perverse hardness and obstinacy: but I will provide and carry out all things in their time, and that quickly, quickly: but woe to those obstinate and hardened in evil work.

[218] And when meanwhile the soul persisted in prayer, it seemed to her that God turned his eyes to the side, the Mother of God adds her intercession, inclining his royal aspect with great comeliness, as if he could no longer speak to her. But my soul, which until then crying out and weeping had seen nothing except the divine presence, then saw also the glorious Mother of God, radiant more than the stars, who herself too stood before the luminous sight of the Divinity, helping the soul with her prayers that it might be heard: and she helped it with such great ardor of love and charity, that I cannot explain it. O Son in Christ, she is the advocate of sinners, more than can be told: she in all things is heard by God. Alas for me! That thing is too great to think on, as also a certain holy Priest nor could I tell the least part of those things which my soul saw. Ah! that holy man of the Port, how great a friend of God he is! but know that he is not known by men. I had great devotion toward him before; but now I am more certified of his sanctity. Alas unhappy Mantua! were it not for his prayers, and those of certain other holy men and women who are at Mantua, (yet not of such great goodness nor of such great number) at this very hour the city would have descended into the abyss. O Son, what I have said is nothing, in respect of what my soul saw and knew. Alas for me! too lofty are the things which in that ecstatic rapture my soul saw and understood: but I could not nor would know how to tell them, as that soul sees and understands them: for when it is bound to its bodily senses, then the power of explaining the immortal things, which it saw and understood, fails it. I did not believe, dear Son, that I could tell you so much, as I have told.

[219] Now, Reader, since the Virgin made mention of that holy man of the Port, living near the palace of the Port and how acceptable his prayers were to God, I cannot but render testimony to him, because he was my spiritual Father, and very familiarly communicated his spiritual secrets to me. I say therefore that I heard from him many wondrous things unknown to me. This holy man [probably the same who below at num. 260 is named Genesius, privy to many of the Virgin's secrets and at one time her Confessor] availed with God by such great grace, that invisible and immortal things were often set present to his soul. About many earthly matters too he foretold the future outcome, who also foretold the ruin of Duke Valentino, of many of which I am a witness. O how many things he foretold about Italy and especially about Duke Valentino. When he was in his greatest state and prosperity in the March, he said to me these formal words: The dominion of Duke Valentino is a fire of straw, which quickly passes; for so will his state be, and quickly it will go into dispersion: but the Pope too will not last long upon the earth. The Lord Duke of Urbino will return to his state in good peace. He said moreover also these words: and testified to Osanna's sanctity Mother Sister Osanna ascends very high. O how great a thing it is, to enter into that chamber, where such secrets of God are seen and future things understood. I saw the soul of Mother Sister Osanna very sublime: she knows many and great things, and I wish her very much good.

[220] I do not wish, Reader, to speak of many others who still live: but this seems to me greater than the rest, that he often told me he had seen in spirit the whole world written. O how many spiritual matters, pertaining to the salvation of certain souls he foretold me, of which many have already come to pass and daily come to pass. I testify as much as I can in the sight of God that the goodness of that blessed Priest is much greater, beyond comparison than I here describe. and in turn was greatly esteemed by her, His prayers and raptures have great conformity with those which I have related of St. Osanna. And I say that their souls often saw each other mutually united in the sight of God, and that that Father often said to me: My Mother Sister Osanna ascends very high. From this regard they knew each other mutually, and when they spoke between themselves about the unions which God made with their souls, they mutually understood each other very well. Alas for me! our intellect does not know nor understand that which such souls know and understand: one must therefore believe through faith.

[221] That holy man was of exceedingly great patience, exercised by a grave disease of 30 years. and for more than thirty-eight years he bore great wounds in his feet: nor on account of such great suffering did he ever seem to be disturbed: I often saw him with ten wounds and I made medicine for them: but he told me how God had given him such an infirmity. He was of wondrous simplicity and scanty learning, but endowed with great knowledge of divine things, and perceiving the state of souls The Demon often beat him, and indeed so gravely that on one occasion he thereby lay in bed for fifteen days. Many other things still I could tell; but I do not wish to abandon the history begun. Let us therefore pursue the Virgin's words, in which she said to me: You may know, Son, that the Duke of Urbino escaped the hands of his enemies by a miracle, The Virgin foretells the Duke of Urbino would be restored: obtained from divine grace by prayers made for him. I would wish that he now knew how to live holily: because God has remitted to him his sins: I hope that he will persevere in his grace, and return to his state, because God's goodness and grace has taken him into his protection, according to what he promised me in prayer made for him in past days. God alone did him grace. Pray God, dear Son for him, and for Italy, and especially for Mantua, that God would be willing by his special grace to preserve it. O good Jesus! do mercy to me a sinner and to this region; and do not look upon its so great evils, but upon your immense goodness.

Chapter LXXXIV.

[222] At another time asking her, Tell me, I said, dear Mother, how do your pains of the Passion of Christ fare; which you endure. And the heavenly soul answered: As I said above, and they increase daily; and from the increase of her pains, especially the pains of the heart, which seems to me to be a flame of fire, which ascends toward the head, altogether like fire, when it thrusts forth its flame from the wood: for so does my heart. The pains too of the head, hands, and feet have taken great increase, so that sometimes I cannot move my body: whence I am much ashamed before the household: for I am in the family like a piece of wood and of no help. Then with great prayers I insisted with her, to tell me, whether she had as yet received anything about her death, and from the divine promise, she gathers she will soon die: and she answered: I have no certainty. But I as if laughing added: O Mother, you do not wish to tell me it. But she raising her eyes toward me, and pointing her index finger; I affirm to you, Son, said she, that of my death I have no certainty. But when I asked God for the grace, that he would no longer let me return to the bodily senses; he answered that I should yet have a little patience, because he will soon console me. As much therefore as I can conjecture, I believe that God by his goodness will soon do me the grace of death, so greatly desired: for I await it with great desire, and every hour is slow to me. I would wish entirely, Son, that you assist at my death, and God by grace has promised me this.

[223] I answered: Every day too I ask of God this grace; but the Author wishes to live even longer. and I believe our and your desire will not lack its effect:

but I would not wish that you so soon deprive us of your comfort in these tribulations and miseries. I seem to myself unable to live upon the earth without you, dearest Mother. I ask that you be content to remain here, for our consolation and the salvation of souls; and do not so soon withdraw your charity from us. I would prefer to be deprived of every other comfort of this world, than of you. The Virgin answered: Have peace, Son; reason demands that your Mother go first: many things still remain for you to do for the salvation of souls and the honor of God: but I am a burden to all: pray God for me a sinner. Indeed, Reader, I have placed here the above-written words, not for my praise; but to declare the ordination of God, that is, that through the life of that heavenly soul, many souls were to be converted and saved; and because it is the honor of God, if his gifts be known, God threatens certain sinners. which he confers on those serving him in truth. The union, which the Virgin's soul then had with God, was very close; and (as I believe) one of the greater: because her soul then knew many things, soon to come to pass in the course of the world, concerning the revolutions of States and Powers. I do not wish to tell what she indicated to me in particular about certain persons, whom God greatly threatened. But she speaking said: know, Son in Christ, that God is very angry with them, on account of their sins. Let them beware, let them beware the prepared scourge. I could not tell nor write, Reader, the things which she said, nor with such great vehemence as she narrated them. But the Virgin was sick, weak, and much wearied; and therefore moved by compassion I was unwilling to try her further about other matters: whence she said to me, Another time, Son, we will tell other things; and so I took leave, with a request and promise of a quick return.

CHAPTER XVII.

An ecstasy on the feast of the Purification, a disease borne in place of the Marquis, certain predictions, the desire of death.

[224] On the seventh day of February in the year 1503 very early in the morning, On the feast of the Purification Mass of Our Lady having been celebrated by me in her chamber, we began our holy conversation, the Virgin being somewhat better: when smiling I asked, Were you, dear Mother on the feast of the candles and in the procession with the Mother of God, accompanied by that venerable old man St. Simeon, and the sweet little Jesus? But she, beaming, answered: Rightly, Son, you have brought this matter to my memory: the Holy Spirit put that speech in your mouth: I wish to tell you what happened to me on the day of the Purification after holy Communion. O good Jesus! As soon as I had communicated, it seemed that my soul was in the twinkling of an eye carried to Jerusalem, in spirit she is set in the temple, and presented in the temple of Solomon. O Son, a great thing is that temple, and much more without comparison than the one at Milan. (For she herself had been at Milan, Reader, and therefore made that comparison) Ah, dear Son! my soul saw the Mother of God with the infant in her arm, whom she was presenting to St. Simeon. O good Jesus! the soul was found there in a moment, in the twinkling of an eye, nor could I ever tell, how that rapture happened: I only remember that that place was so splendid, and so greatly adorned, that human tongue could not tell it.

[225] In that place, as I said, was Our Lady with her sweet little Infant within her arms, surrounded by millions of Angels; whose number I could not determine, where the Mother of God offers her the little Jesus: but I can appropriate that of Scripture, I saw a great multitude which no one could number. Revelation 7:9 Then my soul prostrate on the ground cried out, asking Mercy, mercy for all Italy and the salvation of souls: but the Mother of God began to coax my soul, and holding the Infant wrapped in her arm, with a certain beautiful adornment beneath him, and holding him upon her hand, she held him out to my soul, gently inviting me to take within my arms the so longed-for little Boy: but the soul persisted prostrate on the ground, and praying for mercy: she modestly hesitating but on the contrary the Mother of God persisted offering her Son, and said: Take in your arms, dearest Daughter, your little Lord, whom you have so long desired. Do not fear, my soul: it seems that you do not wish the Little One, whom you have so greatly asked me, that you might see and embrace him under this form. Then my soul, with great humility, raised itself; because it seemed to her that she was not worthy, to receive in her hands the divine Infant. Nonetheless the Lady held him out toward the soul, gently exhorting her to take him, and giving courage that she might be bold, and saying; O my dearest Daughter, take my Son, and ask what you wish; for all that you ask will now be granted you.

[226] Then my soul, with fear and great reverence, at last she receives him in her arms, took the Little Boy in her arms; and I clasped him to my breast, with such great joy and spiritual feeling, that human tongue could neither know nor be able to explain it. Alas for me! the whole soul was dissolved in God, and so deeply immersed, that the human heart cannot conceive it. But I soon asked of the little Jesus all those of our house, and many others most dear to us, and finally the grace of dying. Our Lady answered: Daughter, you must yet have a little patience, but soon you will be consoled. Then my soul said to her: At least let it be granted me to remain here, and no longer return to the bodily senses. So often it has been promised and said to me, that I should have patience for a little time: now at last I would wish to go out from these darknesses and bodily heaviness. and asks for death; She answered: You know well, O my soul, that it is ordained, that you be a mediatrix of certain matters, not yet completed. The will of the eternal Father is, that in this manner you suffer for the salvation of souls: yet soon you will be consoled. But now, O Soul, render to me my beloved Son and your Lord. Then my soul clasping the Little One within her arms, rendered him to the Lady.

[227] If you had seen and heard, Reader, the Virgin speaking, but the matter done she devoutly relates to the Author and thus moving her hands and arms, as the Lady did when she gave her the Infant; and how she received him, and held him clasped, by drawing her arms to her breast with a most devout act; you would indeed have wept from devotion. And she used words so inflamed with devotion, that she seemed to be engaged in the very act; nor could I explain the matter to you as devoutly, as she expressed it to me with words and gestures. But afterward she added to me, and said: O Son, when my soul had rendered the Little One to the Lady, I asked a blessing for myself and very many most dear to me: and stretching out his hand the Little One blessed all, as I had asked him.

[228] The Virgin pursuing, My beloved son, said she, know that God moves the soul united with him, to ask what is of his will: and the soul intends and asks as much, and how the soul then was. as God moves it. But united to God it sees and knows all things in a moment and instant: nor is there any distance of place or time, but all things are present in him, and it sees past, present, and future, in him who sees and governs the whole universe. O good Jesus! Too great is that mystery, nor can it be told all at once. And here she fell silent, and I at once changed the discourse: but afterward as a special grace I asked her the cause, She confesses she is ill, on account of which she endured so long an infirmity, saying; Behold, Mother, it is now three months that you sustain that disease: I believe for certain that you bear it for some person, that is, that you have asked it of God for the liberation of others. She answered with a cheerful face, as if laughing, with her virginal aspect and dove-like eye; It is as you say, Son in Christ.

[229] I asked further, for what person so devoted to her she endured such a penalty; and she sighing answered: When Our Lord the Marquis wished to depart to go into France, and was at St. Vincent's, because praying for the Marquis going into France, he much asked me to make prayer for him, and to tell my opinion about certain of his affairs. And again when I was in the castle, he vehemently bound me about the aforesaid occurrences, wishing nonetheless to hear our judgment. Compassionating therefore his Lordship, whom I saw so sad, I asked God, that by his piety and goodness he would be willing to show, what he ought to do in the matters about which he had consulted; and by some way to hinder whatever was not according to his will: and it was answered me, that he ought to go, and the divine goodness would provide for the occurring affairs. But I was unwilling to tell this to his Lordship, but encouraged him to place faith and hope in the divine providence. she asked to suffer in his place, if any evil threatened him; Yet when he was about to depart into France, he summoned me, and speaking to him in the little chamber before the Lady Marchioness, I was moved with such great compassion toward him, that I asked God, that as a special grace he grant me, if he ought to suffer any adversity, to lay it upon my body, who would willingly suffer in his place: and for such a cause God willed that I suffer this disease.

[230] Moreover as a special grace I asked of God, that he not permit me to be deceived in any matter: and it was answered me that I should not fear, because all things signified to me divinely are true; likewise that she was certified of God's will, and I will see and know their effect; and so, beloved Son, I am now more certified than ever: because as the pains are multiplied more than usual, so too the graces are multiplied, with greater ease and efficacy than usual, and a fitter knowledge of the divine will: and so I hold and no longer doubt, that my mind is established with God. Let whatever he wishes therefore happen, I am content: nor am I any longer saddened about any matter, conforming myself with the divine providence and Majesty in all things. But although these troubles and disquietings of worldly people are very grievous to me, yet I am not saddened, knowing this to be God's will, and wishing nothing else than to fulfill it. Then I asked her, whether she would prefer to be healed or to die, to acquiesce in it, but to prefer death. and she with cheerful and smiling face answered. A hundred times more willingly I would die. And indeed, Reader, I always found her with the greatest desire of dying: and it seemed to me that she desired nothing so greatly, as to depart from this mortal life; and this proceeded from her harmonies: which she daily had with God. O how immense graces God worked in that blessed soul! and she could well say with Paul,

Our conversation is in heaven.

[231] I asked her what she believed would be the future of the Duke of Urbino; and she answered: God, Son, has taken him into his protection, on account of so many prayers poured forth for him: She trusts the Duke of Urbino will be restored: and I believe that he will soon receive his former state. Philippians 3:20 Then I commended to her that devotee of hers and some others: and she answered: They are as much commended to me, as my own soul; nor do I ever make prayer, but they are present before my mind. Alas for me, Son! very often I have asked of God the separation of my soul from the body, and deliverance from such great disquiet from worldly persons: but God always answered, that he so wished: and that word he repeatedly said to me: she often asks death in vain: and the same you ought to do too, with humility and holy patience; because God will provide in all things: and I hope from his goodness, that he will soon console us. O good Jesus! If I remember rightly, God at least a third time, if not more often, gave his blessing to these devotees of ours, and many holy promises: which I do not now wish to tell you, except that thence I have received great comfort. But she was unwilling then to declare more distinctly certain spiritual matters.

[232] But wishing to understand something else, I said; I would wish, my Mother, if it is possible, to know how the soul is when it is united with God: the soul united to God if you can tell me something like it, or explain the matter by some good comparison, I beg you not to wish it kept hidden from me. But she answered. O dearest Son in Christ, let us not enter into this matter, whence I would find no way out. Then I, if you cannot tell it, Mother, at least answer my questions. That, said she, I will do exceedingly willingly. Then I: When the soul stands united with God, it seems to me that it must stand in that divine light, as the air in the light of the sun. The Virgin answered: This indeed agrees well enough with the truth, and has some likeness. O Son, when the soul is united with God, its willing and not willing is only as much as pleases him; and as much as he moves the soul, so much it is moved and not otherwise: because the soul is held fixed in that light, she answers that it is like air illumined; and sustained by that uncircumscribed and luminous aspect, which cannot be explained in words: there it is held, abides, and is nourished, caring for nothing further; because in it it has satiety and comfort. I cannot say more: forgive me, Son. This was a great conversation, Reader, and concerning certain other points she touched on things which I cannot write: but, as she told me, they remain only in the mind of those tasting them, and are supernatural mysteries and unknown to human nature. For if the mortal intellect cannot discern the union which the air receives with the solar light, much less that which God makes with the soul. After these things I took leave, and left the Virgin much consoled.

Chapter LXXXVII.

[233] At another time, Mass having been celebrated very early in the morning in her chamber, we began the holy conversation; and first I asked how it went with her as to the pains of the Passion of Christ. But she answered: As before, Son, and that her pains thus increase and daily they are multiplied. The heart is so gravely wounded, and such great pain proceeds from it, that all the parts of the body grieve and are consternated: so that I can no longer draw my garments to my breast, nor touch at all the side of the heart: whence I have great shame, and fear lest men observe something. The head too is greatly tormented, the feet likewise and the hands: but the pain of the heart surpasses all. Alas for me! If I lament the passion of Christ Jesus, and even for a moment wish to run through the individual mysteries by considering them; my heart is so greatly kindled and inflamed; that it seems to be a certain great and fiery thing; and suddenly a fever leaps upon me. that she cannot conceal the pain of the heart. Hence when I meditated on such a mystery yesterday, I soon began to be feverish, so that I suspect that God permits and wishes this, to confound my pride and my own will, by making manifest, what for so long I have kept hidden, and as secret as I could. I would not wish, my Son, that these things be publicly known. Pray God that he not wish to lay upon me so great a pain, as would be mine, if such secrets were revealed. O good Jesus! help me a sinner, and do not give me such great pain.

[234] I wish also to tell you, what happened to me yesterday speaking with the Lady Laura, She consoles a certain greatly afflicted woman; who was greatly troubled, and with tears related to me her hardships: whence when I was moved to compassion, and she by the love of God constrained me, to open my opinion about what she asked; behold suddenly a great light offered itself to my mind, by which I knew that she would receive comfort as to that tribulation: wherefore comforting her, I said: Go my Lady, she is asked to pray for the Queen of France for your Ladyship will remain consoled as to those hardships: have faith and hope in the divine providence; and so within a few days by God's grace she found comfort. I was also asked to be willing to pray for the Queen of France, who desired a male son: and many others ask quite many things. I do not know what God wishes to do with me a sinner. Very often I have asked of God the grace of dying, she grieves that her death is deferred. and he never wished to grant it, nor even to indicate the time of my death; but he always answers me, that I should have patience, because through me he wishes to do certain things; nor can I grasp what that is. When that about the son of the Lord Marquis happened to me, I asked whether this was what God wished to do through me, and he answered me that it was not: wherefore I now plainly resign myself to the divine will; let him do what shall be pleasing to his Majesty, and I am content.

[235] Many other spiritual matters about prayer and certain particular things the heavenly soul told, which I will not write, The end of a conversation about the loftiest things, wishing to have God alone as witness of them. But the Virgin concluded the discourse by saying, that it is not possible for a human creature to understand, what that union is, which God makes with the soul, except him to whom God gives such grace by means of that very union. Son, many desire to investigate such things subtly, and it seems to them that by their reasonings they reach some understanding of them: but the more they seek, the less they understand. In this holy conversation, Reader, the Virgin discoursed so loftily, that I could never write it because the human intellect does not conceive what the soul sees and knows, when it is united with God, in that uncircumscribed and luminous aspect. O good Jesus! Moreover the Virgin said to me, beloved Son, God greatly complains on account of so many sins. Alas for me! an exceedingly horrible thing it is to see the wrath of God. O wretched Italy! the time will come when you will do penance to your own confusion: and I much fear for Mantua, unless the citizens put away their sins, and are converted to penance. O good Jesus!

NOTES OF D. P.

CHAPTER XVIII.

After certain things premised are narrated the ecstasies of the holier Week in the year 1503, under which she saw the whole passion of the Lord.

Chapter LXXXVIII.

[236] On the fifteenth day of the month [which from the following num. 141 we gather was April, not February named at num. 224 nor even mid-March] above-said, Mass having been celebrated by me in her chamber, we spoke about certain occurring matters, She grieves that the torments of her heart she being somewhat relieved of her disease. Wherefore seeing her fit to speak, I asked, how it went with the pains of the passion of Christ. And she said to me: The pain of the heart has somewhat ceased: but sometimes the heart itself in a moment of time is so suddenly kindled and tormented, that I remain as it were wholly lost. Indeed if so grave a pain lasted, I believe that I would die: and here I suffer great shame, because I cannot abstain from showing some change in my face, when I feel that so great a pain. The same I suffer when it happens to me in prayer, and the thing is seen, even by the household who sometimes are with me in the chamber, especially Paula. Many times I stand thus: she cannot conceal: nor could you believe how much this displeases me. I said, dear Mother, tell them, not to remain there. She answered: Ah! I will never do that, because I would blush too much. The same happens to me, if ever I am in prayer, and someone stands outside waiting for me. I would wish, an audience being given him, to dispatch him quickly: but you would not believe how great a shame and grief this is to me. I would wish no one to see me or know these secrets, or then be troublesome to me: but I cannot bring this about. Alas for me! Many servants of God, better than I, obtain secrecy: but to me who am of no goodness, so many disquietings come. O good Jesus! this happens on account of my sins.

[237] Son in Christ, I wish also to tell you another matter, which happened to me, she relates that the demon appeared to her, when I was in bed with a fever. There appeared from a certain corner a demon of foul and filthy form, who seemed to dart fire from his eyes: and so standing before my bed he began to pull the covers, to uncover me: and I held them with my hands, and strongly resisted lest I be uncovered. So pulling and pulling back we contended: and he with great pride said: What do you think you are doing? I answered I believe I am doing well. The demon said: Do you believe you will be saved? you saved? Do not indeed think this, because you are damned. I answered, I believe I will be saved through the merits of the passion of Christ, by which I command you, foul and

evil beast, that you at once take yourself from my presence, and go to a place where you harm no one. Then he with head lowered, wholly confounded, withdrew, with great noise. O Son, how much terror he then brought me? even now I fear, to her great horror, when I remember a form so foul. I signed myself, and said quite many things that he should withdraw, when he pulled my covers: yet he persistently insisted. Alas for me! a thing too filthy and horrible! O good Jesus! But what will become of the wretched damned in hell, where much more terrible visions will occur, amid the most harsh torments which they will suffer? Pray God, dear Son, that by his grace he free me from the hands of that foul beast. Ah! too black. He vomits fire from his mouth, and has fiery eyes. I believe indeed that he himself is the infernal fire, which for his torment he continually carries with him. O divine goodness pardon me a sinner, contrary to other times. that my soul fall not into the hands of that wicked beast. To this as if smiling I said: O my mother, why did you not deal him kicks, as you did at other times? But she, with a certain grave laugh, answered. I do not know how he fled so quickly, perhaps he feared, lest he be beaten again. But let us let him go: I do not fear that he will create trouble for me any longer.

[238] Then asking something else, I said: What did you do, Mother, for the soul which was so greatly commended to you? And that she had prayed for her friend. She answered, I made prayer for her, and God always answered me that she should have patience, because such is his will: and this he has promised to all his elect, and continually permits to happen to those whom he wishes to save. But let her be of quiet mind and persevere, because God will be her protector in every trouble and tribulation. Many other spiritual matters too we said about certain persons in particular, which I will not tell while they themselves live. Then I took leave to depart with a promise of a quick return.

Chapter LXXXIX.

[239] After a few days I returned to the Virgin, and for two hours we spoke together: and when I saw her face thinned and paler than usual, I asked that she make known to me the cause of her affliction; Beyond her usual she appears thinned, and she answered, Your Mother, Son in these days was in great pains. To whom I, O dear mother, what has so afflicted your charity: I scarcely find you half of what I left. She answered, My son, on two occasions I wept so much, that my eyes should have leaped out of my head: and this happened, because it seemed to me that my side wished to open: which I seeing, moved myself to such copious tears, and began with many prayers to beseech God, that by his special grace no such thing should appear. O good Jesus! I received the answer, that I would be consoled. O Son, that matter was to me a great grief and trouble; by pain of the heart and of the wounds: but I believe that I would already be dead, had I not received comfort from such an answer; and on account of it I am now somewhat more at peace in mind. But I now feel such great pain in both feet, that I cannot walk nor support myself by them: and that pain is in the arches of the feet. I greatly blush before those who see me walking thus, and I tell men that there are certain torments and contractions of the sinews in my shins, and so I pass them by: for I would not wish that anyone know such things.

[240] Indeed, Reader, I always found in the Virgin a great desire and zeal of concealing her affairs, and keeping them secret before God. Nay I say, that while conversing with me she often repeated these words. I greatly fear, Son, lest your companion hear anything. But I, reassuring her, pursued the discourse: and this was to me an evident sign, that she trusted few to reveal her spiritual secrets; which yet she keeps secret nor except with great labor did I attain the beginnings of our mutual confidence. But I believe for certain it was a divine permission, that at a future time there might be some testification of so many graces, communicated to that heavenly soul: but at present she had become so familiar to me in spiritual matters, that without any regard she would say anything for my consolation, provided she had time and could. Moreover she said to me: On a certain day of St. Vincent making prayer for our own, it was answered that I ought to persevere, trusting the Author alone: that their souls would be blessed: whence I am much consoled; and on account of the grace which God did me for my brother Alexander. O good Jesus! how great obligations I have to God. Then I hastily took leave, preoccupied with many occurring affairs.

Chapter XC.

[241] On the nineteenth day of the aforesaid month, which was the third after Easter celebrated in the year 1503 on April 16 when I had celebrated Mass in her chamber, we began the holy conversation, to her, asking about what was done on Good Friday, which I believe lasted three hours: for the discourse was long, and very delightful to me: whence I asked her whether on Good Friday she had been at the sermon. But she answered that she had not, because her illness had seized her. Then I said: Your sermon, Mother, was more worthy and lofty than the preacher's. And she smiling: You, said she, Son, always slip into that. For what can I a sinner know? I, however, with many prayers constrained her, to tell what had happened to her on Good Friday, concerning the passion of Our Lord Jesus Christ. She began therefore to speak with much labor, not that she refused it, but excusing that she could not narrate the matter in order. To whom I said, Only begin, Mother, I will help according to custom: and so with me helping, she said many things which had happened in the prayer of that day.

[242] Therefore I asked her what she had done that night, and whether she had slept anything. She answered; I could not tell it, Son. she confesses she was the whole night in ecstasy: I wished to sleep alone, Paula our niece began to be saddened, because she was unwilling to leave me uncompanied: and I, unwilling to leave her sad longer, consented that she remain with me. But they say that as soon as I lay in bed, I gave myself to prayer, and so remained until the following day, until all had returned from the sermon, and the time of dinner had now passed. When therefore I understood that the day was advanced so far, I remained with great shame; for I seemed to myself to fear even the infants of the family, and I thought that I had been thus only a very little time.

[243] Then I: What did your soul see and contemplate, Mother? She answered, under which she saw the whole order of the Passion: beloved Son, my soul was in Jerusalem, and saw step by step all the mysteries of the passion of Christ; beginning when he took leave of his Mother, and went into Jerusalem with his disciples to make the supper, leaving her and the other Marys greatly afflicted. O good Jesus! My soul saw Our Lord at that supper wholly thoughtful: and then rise and wash the feet of his disciples. Alas for me! A great thing it was to see the profound humility of Our Lord prostrate on the ground: those movements and acts of his in preparing the water, and washing the feet of each, especially of Judas, with great compassion. It seemed that the Lord Jesus Christ changed his countenance in giving Communion to Judas, and made him some demonstration, as is wont to happen when something has been done badly, and which displeases him who sees it done. And afterward step by step my soul saw all the acts and mysteries, as they happened in the passion of Christ: and it is now six years that the same happened to me.

[244] and that its more devout points were, I asked, and, Tell me, I said, dear Mother which points and which mysteries seemed to you more apt to move compassion, and more devout for contemplative souls? She answered: It was a great thing, Son, when he made the prayer at the Mount of Olives. Alas for me! how great a wonder and amazement it was to see God placed in agony, lie upon the ground, and with bloody drops pray the eternal Father; and twice depart from his disciples, and somewhat removed from them, the prayer in the garden, prostrate himself in prayer, wholly sorrowful, trembling and with pale face, whence continually flowed bloody sweat. Alas for me! dear Son, I cannot say more. Here indeed the Virgin was little short of being rapt into ecstasy: the scourging, wherefore at once I turned the discourse elsewhere, and then said: Now let us proceed further, Mother. And she: So great a mystery was the scourging at the column, that human tongue cannot narrate it. But he was the true physician, who healed the wounds of human nature, whence it is said By his bruise we are healed. Isaiah 53:5 Another great mystery and full of compassion was when with the cross on his shoulders he met his mother, who at the sight of him fell to the ground as if dead: the bearing of the cross, and Our Lord from compassion toward his mother fell himself too under the heavy wood. A great mystery indeed and worthy of compassion was that. Another was the fixing of the nails, and how much he suffered in his breast, when his arms were drawn toward the prepared holes: and the fixing of the nails, for this torment was so great, that the human heart cannot comprehend it, nor mortal tongue express it. Another lofty and devout mystery, and joined with immense grief of the maternal heart, was, when they raised the cross. Alas for me! a great thing it was to hear the weeping and pitiable laments of the Mother of God and the other Marys. O Son! that is too lamentable.

[245] under which she grieves that her raptures are perceived: Here the Virgin ceased to speak a little, and afterward said: Forgive, Son, whenever I hear those speaking of the Passion or of the blessedness of eternal life, I cannot speak much nor restrain myself from the soul being absorbed. It indeed sometimes happens to me, that if I could do it without scandal I would separate myself from the audience or at least from the place where I then was, because I would wish to be seen by no one in prayer. Yet I wish what pleases God, but I would have more consolation; if I were seen by no one: because I feel such great shame, that at such an hour I would wish to be buried. Indeed, Reader, I always found the Virgin in such great humility and abjection of herself, that she seemed to herself to be the greatest sinner of the whole world; and if gentleness had perished, I believe that in that soul it would have been found. I never saw a creature more humble, but with a certain innate and by no means feminine gravity, and rather to be called supernatural. But let us pursue her words.

[246] After the vision of the passion of Christ, beloved

Son, God and the Mother of God appeared to me, and she explains the change of mourning into joy; with such great brightness and light that it cannot be explained, and they said to me: Dearest daughter, leave off your tears, and contemplate the divine brightness. Then in a moment the soul was dissolved in that luminous aspect and royal majesty, where it rested and delighted, so that it saw or felt nothing else, except the pleasantness existing in that uncircumscribed light. Then I, Tell me I beseech, Mother, how great was that difference, when your soul passed from the tears and sadness which it had felt in the Passion, to the joy of so luminous an aspect? The Virgin answered, I could not, Son, tell you any such thing, nor give a comparison like to what you ask. To which I: At least answer me, Mother, and the manner in which it happens she hears from the Author to what I ask. Willingly she replies, if I know it. Therefore, O dear Mother in that which I ask God is the mover of that thing, which happens to the soul united with him. Hence when God moves the soul with tears, then the soul stands in it, that is, there is given to it to behold a like passible appearance (for the soul stands in God in its own ways) but as soon as God makes a change in the soul by another appearance, suddenly, without distance and time, it is moved in the luminous aspect of the eternal mover, and one drawing it from tears to joy; without interposing any distance of time, because it is the same mover, without any resistance; but remaining in him as present, and existing always in the same, because God is always present time.

[247] At this the Virgin with pleasant face, wholly cheerful, said: It is as you say, Son. By the same mover, suddenly without time, comes the change of the soul united with God: and she proves it: for God moving the appearance of himself, moves too the soul united to him: nor can it be otherwise, because in him nothing is found except present time. Never does past or future time run for him, although by his power he can produce time in his abiding eternity. Afterward I asked, how Christ did, when he communicated the Apostles at the supper? For I would wish, I said, to understand better what you said, that is, whether when Judas came, the change was made in God himself, or rather in Judas, before or after Communion. The Virgin answered: When God communicated the Apostles, he showed toward them great charity and love with a glad face: likewise how the sacrilegious Communion turned out ill for Judas. but when he came to Judas, it appeared in his countenance that he was saddened through compassion: but as soon as he received Communion, his face became cloudy and foul, because he had communicated in mortal sin. On this passage, Reader, there was a long enough discourse about those who communicate in mortal sin, the Virgin saying, that on account of the enormity of the sin, the demon at once enters into the man, who receives such a mystery outside the state of grace, but with sin; according as the soul makes the change of darkness and foulness into the hands of the demon, as if the creature were changed in face; of which thing the example was shown in Judas. Many other things too the Virgin then said, which for brevity's sake we will omit.

CHAPTER XIX.

The resurrection of Christ and his descent to Limbo. The departure and return of the Author. The last illness and death of the Blessed.

Chapter XCI.

[248] In the aforesaid conversation I also asked the Virgin thus: Beloved Mother, I would wish to understand something about the resurrection of Our Lord Jesus Christ, The Virgin relates that Christ rising was seen by her, and what he did when he despoiled Limbo, that is, when he drew the Fathers out of that dark prison. She answered: I cannot deny you anything, Son in Christ. Know therefore that my soul saw Our Lord Jesus Christ, in that form and act, in which he was when he rose, and despoiled Limbo, freeing those ancient holy Fathers: but I feel it will be impossible for me to explain it. Here it is given to understand, Reader, that before she could tell me what I had asked, she was often rapt into ecstasy: but by my wonted industry and the alteration of the discourse, I elicited that little which could be elicited: wherefore she said to me, I will give effort to console you in something. When I was held by a great desire of seeing and understanding this, my soul was placed in prayer, and I saw Our Lord rising at dawn, in the very moment in which he was raised. The elements, which at first seemed sad and dark on account of his death, were wholly illumined and brightened, with wondrous pleasantness, and with so many millions of Angels, that I could never tell you it or give it to be understood. But let us leave these things, my Son, if we wish to proceed further: because I feel it will not be possible for me.

[249] and his descent to Limbo, I saw, Reader, she was inclined to ecstasy; and so I did not question her too subtly, but little by little as it were stole something. Yet she pursued the discourse, saying: My soul, dear Son, afterward saw how Our Lord Jesus led those holy souls out of Limbo, and he seemed to me as it were to smile in his own way. Ah! how great joy and gladness those holy Fathers had and showed! No one could ever explain it: but the demons bore it so much the worse, seeing that they lost their power, and were deprived of those holy souls: which all had crowns on their heads, and the joyful departure thence of the holy Fathers. and some of those holy Fathers were clothed in robes and long garments, others were royally clothed; and in their company were very many women in the appearance of matrons: yet I could not tell who were clothed in the long robes. I said, that I believed, they were the Patriarchs and Priests. And here we had a long discourse about the joy and gladness, which those holy Fathers displayed. O my God! Whoever had seen and heard the Virgin at that hour, in what manners and gestures she proceeded in explaining the order of the things as best she could, would have melted like wax before fire from the sweetness of spiritual feeling: I cannot well describe these things.

[250] Other spiritual matters too I asked her, and among the rest I said: I would wish to understand, Likewise after certain other things, dear Mother, for what cause Our Lord immediately after baptism was carried into the desert. She answered: Ah! Son, I do not suffice to explain to you so sublime a mystery. But that offering of the eternal Word, that purity and innocence offered to the eternal Father for human nature, was so acceptable to him, that it could have sufficed for our redemption. Ah! whoever could know and behold of how great importance that mystery is, it would be to him a thing of the greatest grace, and to be held in place of an infinite gift from God. And the creature who could have in herself a little of that innocence and his perfect goodness, would be in a sublime degree with God. O good Jesus! A great thing was that humanity of Christ offered for us to the supreme Father. Afterward she said to me: You will return from the Chapter, Son: God has granted me all the graces I desired, saying to me that about all things I will be consoled. I understood too that you will be present at my death: now pray God, to console us in eternal life. Our souls are dear to my heart, there is no reason you should doubt of it.

Chapter XCII.

[251] Afterward the heavenly soul said: I wish to tell you, Son in Christ what happened to me. On a certain occasion when I was in prayer, I asked God for the souls of our devotees: and God by his goodness showed me the places, the seats of certain to be saved seen by her prepared for those souls in Paradise. O good Jesus! Those places seemed to me arranged in the manner of a half-circle, excellently adorned. Here the Virgin, my Reader, made a certain sign with her hands and fingers, as if designating and showing me, how those places were set before the divine Majesty: certainly you would have said she was then present there. I, wholly wondering, hung on the mouth of the speaker, and it seemed to me a thing plainly supernatural was being told. O how wondrous and deifying it was to believe! and yet it was the very truth.

[252] I asked further and begged that she tell me, where her place in Paradise was: but she with cheerful face as if laughing said: and her place in Paradise. At the feet of Jesus Christ. The Virgin saying this was as it were absorbed in God, and displayed an aspect of such great sanctity, that I could not stand and listen without tears: for she too wept from gladness, from the sense of the divine goodness. Indeed I desired nothing else, than to stand at my Mother's side in Paradise. Ah! how many things that heavenly soul said, about the immense grace and charity of God toward his menservants and maidservants, saying, that it depended on the soul, according as the soul disposed itself toward him with true and pure love. Afterward she said: She rejoices in her conjunction with the Author. Dear Son, I know for certain that God by his grace has brought it about that such great charity exists between two souls, that of the two there has been made one will only; and two hearts bound by one holy desire and love in the divine sight. O good Jesus! how great is your goodness toward your creatures, who faithfully serve you! Many particular things the Virgin told me, about ourselves and about other persons: but I do not tell half of those things, which were said on that happy day. And truly among all our holy conversations this was one of the more principal that ever came forth from that holy mouth: under which while she spoke, I saw proceeding from her virgin aspect a certain divine and penetrating ray, with a sweet odor of sanctity, such as I could express neither in words nor in letters: and wholly astonished and wondering from devotion I stood listening to her.

[253] and the Author about this last conversation: That blessed soul was wondrous in aspect, although also naturally gracious, with a certain appearance of sanctity, which alone could draw those beholding to devotion: yet I say that that conversation was more supernatural, than I ever heard: and whoever then had seen the Virgin could have said with St. Peter, on Mount Tabor, Lord, it is good for us to be here. But I believe for certain, that the divine grace so openly worked in her virgin aspect, to my greater confusion, that I might understand, what in that blessed soul he had worked above nature. Matthew 17:4 (Mat 15, 4) I confess, Reader, the pure truth, that for

many days there remained in my mind great spiritual consolation, and a holy light greater than usual. whence having departed, O great God! What do you not do in your servants, showing in them great miracles, to confound human pride. On other occasions too speaking with the Virgin, I saw in her face a certain illuminating aspect and full of sanctity; which I believe for certain was produced in her divinely beyond nature: and this happened more or less, according as the more sublime were the mysteries about which we conversed; and she came fresh from a rapture, elevated to a greater union and vision of God. But I took leave to depart to the Chapter: and I was for two years without seeing her heavenly soul; but from her hand I received many epistles.

[254] while at Fabriano he exorcizes a possessed woman, But when I was dwelling at Fabriano, a woman was brought there, vexed by malignant spirits; and we Friars were asked by her parents, to make some exorcisms for her deliverance; and she by God's grace was freed from all, except one more malignant and more obstinate than the others. Seeing this I summoned another woman, now for twelve years possessed by a like spirit, who however did not harm her, but conversed with her familiarly. This one I asked, why that spirit had not gone out, like the others. She answered: He is obstinate to remain, until you drive him out: and so it truly was: for after a term of six days not without my greatest labor he departed. Afterward I asked that former one about many things, and among the rest I said to him: Who is that woman, who is said to be at Mantua of such great sanctity? he asks the other demon about Osanna, but he was unwilling to answer: wherefore I persevered in my purpose, pretending that I did not know her, and adjuring that he tell me in truth, in what place she was with God: and at last the spirit adjured answered: She is altogether a great, prudent, and singular friend of God: much more is in the matter than is said, but it is not known.

[255] Having heard this answer, since I had in my bosom certain epistles of the Virgin and pious little gifts, who attests to her truthfulness. I commanded that he tell me the truth of those things which I should ask: and he promised to tell it. Then taking in my hand the aforesaid epistles, I turned my speech to that spirit saying: I command you on behalf of God, to tell me, whether it is true what is contained in these writings. And he answered: These are true, and a hundred times more: hold those dear letters dear. To which I: Indeed I hold them dear, and will hold them more so. See, reader, where God wished to take testimony from me, namely even from a malignant spirit, who testified about the sanctity of that blessed soul, to our confusion, who are unwilling to believe as we ought. Great things indeed I saw in those malignant spirits, by which my mind was greatly consoled and established, especially by asking, what is the authority of a Priest. For he answered; Great, great: the heavens are opened when he consecrates at the altar, and the whole heavenly Court descends. O a great thing, the Priestly dignity!

Chapter XCIV.

[256] In the year 1505, on April 20, I was sent back by holy obedience to my country, the divine providence so acting, The same returned to Mantua that the heavenly promise often made to the Virgin might be fulfilled, that is, that I be present at her death; although many things were brought against it, and that matter ought rather to be deemed miraculous, than a human ordination. As soon therefore as I returned to my country, I visited that blessed soul: who from gladness laughing at once and weeping, with maternal affection said to me: O dearest Son in Christ, and long awaited, let God be praised who has consoled me: now my heart will rest in you: I had no one, to whom I might securely open my secret. O good Jesus! how greatly I am obliged to your Majesty! You now, beloved Son, will be my rest, and I will place all things in you.

[257] he confers with her about many things, Think, Reader, with how great gladness and joy our hearts were suffused. In that hour we said quite familiar things, with the purpose of returning quickly, the Virgin saying: O dear Son, how many things I have to tell you! And so within a few days I returned to her, and found her greatly afflicted by the disquiet of so many audiences: and at first indeed we said many particular things which had happened, during the two years of my absence, as she had often foretold me. Many things too she said about Italy, which God greatly threatened, on account of the abomination of so many sins; and also a certain Potentate, if he did not desist from a certain purpose; finally she spoke to me about many other persons, naming them in particular, over whom she saw the scourge of God threatening, whence the Virgin's mind was greatly afflicted. Ah! a long conversation it was about the matters then occurring: but out of great regard I refrain from writing such things: for it would be too grievous and troublesome to those whom such a scourge concerns, unless they change their life by putting away their sins: but perhaps they will wish to repent, when there will no longer be time for them to be heard.

[258] A few days after our return to our country, the Virgin fell ill, and I saw her more attentive to herself than usual, and as it were melancholy and thoughtful: whence with many prayers I constrained her, who having fallen more gravely ill, to open to me what she believed about her death. But she answered: I know nothing certain, Son in Christ. But I weeping, I greatly fear, I said, dear Mother, lest you suddenly leave us unconsoled, and me especially your son. But she with maternal charity and compassion, O my beloved Son, said she, doubt nothing, because I will always be with you: yet I wish that we be content with all that God will ordain, and whatever shall please his Majesty: and in all our affairs let this be our consolation, she consoles him, that he will govern them. How many devout things were lost, Reader, because the Virgin could not speak: but neither could she hear well enough, hindered by a certain catarrh habitual to her: on account of which hindrance I omitted to ask various spiritual matters, which she had at other times promised to tell me.

[259] She died therefore within a few days, or rather was translated to another life, more happy and eternal, and died on June 18, 1505, in the year 1505, on the 18th day of the month of June, between the seventeenth and eighth hour, in the presence of the most Illustrious and most invincible Lord Francis the fourth, Marquis of Mantua; and his dear wife the Lady, and also the most Reverend Lord Cardinal his brother, with many Courtiers and other Nobles and Matrons. The same most Illustrious Lord at his own expense had her honorably buried, in the church of St. Dominic of the city of Mantua: is honorably buried. and she was by all justly and deservedly honored as a saint and mother of her country. To the obsequies came the aforesaid Marquis, and all the Clergy and people of the land. But at once her venerable body began to be venerated and adored by all alike, just as if for a hundred years it had shone with most copious miracles. Her holy works were publicly recited in a long and elegant discourse, by a certain venerable Father Friar Francis of Ferrara of the Order of St. Dominic.

[260] I found after her death a certain venerable Religious, named Sister Margaret Seraphina, Those privy to certain of her secrets who was privy to some of her secrets, and namely to the pains of the passion of Christ, which the Virgin bore: whose writings and words are very conformable to those which I have written about her in this little work. I understood too from certain other persons, and especially from a certain Lord Genesius, a venerable Priest, many things revealed to her; because for some time he was her Confessor, whom I know to have been very familiar to her, and beloved by her with singular charity: Margaret Seraphina and Genesius the Priest, and those things are conformable to those related here. Wherefore if by them something more or less than ours be said; it must not be esteemed little: for I hold for certain that the divine providence has so ordained, that from every kind of persons testimony be had of the sanctity of that blessed soul, whose prayers avail against demons and occurring infirmities, and are a refreshment to the troubled. Miracles after death. Wherefore whoever with sincere faith shall be devoted to her, will obtain from God, through her, salvation and grace; as long experience shows at her sepulcher, in favor of those who with devotion commend themselves to her.

TREATISE III.

Forty spiritual Epistles written with her own hand to the Author of this work.

Chapter XCVI.

[261] As soon as that heavenly soul passed to her rest, I asked, Reader, our Lady the Marchioness, to deign to send with me some witnesses, to our monastery, that they might see the writings and epistles drawn up by the hand of Blessed Osanna. And so her Excellency sent first her Secretary Lord Benedict: but when we had come to the place, I summoned also our Vicar, and showed them the aforesaid writings; lest perhaps detractors could say, that I compiled them after her death out of my own brain. And this I testify before God to be the truth, not a fiction; nay that I have not written half of it: not to mention the particular matters of many persons, and that I could not sufficiently express her mental conceptions, of which a greater work than the present could be made. But we will permit the great God to complete all things, by a better means than through me a sinner. Hence then the third Treatise takes its beginning containing the aforesaid Epistles written to the Author of this work: which, because they are aptly distinguished by their number, we will subjoin them in order, with a synopsis of the subject to be treated prefixed to each epistle, which will be in place of a marginal synopsis.

Epistle One.

She signifies that the soul, for which she had asked prayer, was freed from purgatory: she gives thanks for the Masses of St. Gregory offered for her: to him asking, that she be called Son not Father, she humbly assents. But about the Masses of St. Gregory, see our Attempt on the Pontiffs, where on St. Gregory at num. 13 and Part 1 of the Responses to the presentation of the errors imputed to me, article §.

[262] To the Reverend Father in Christ, and little son of God almighty, infinite greetings in the crucified Jesus etc. The divine clemency and goodness, my Father in Christ beloved, never ceases to invite souls to act well, whether by internal inspirations, or by the mouth of his servants: but I deaf do not hear, and dumb do not speak. I have received in these days one Epistle of yours, gentle and sweet: nor can I explain how pleasing and of how great consolation it was to me: and that for three causes. First because it was written to me unworthy, with such great, such great charity, sweet and inflamed, which proceeds from the Holy Spirit. Secondly, on account of the suffrages

of that soul. O great and most pious God! who have deigned by your mercy and grace, and the suffrage of the Masses and prayers of your servants, to lead the soul out of Purgatory. This I say, dear Father in the crucified Jesus, to the praise of God and the consolation of your Paternity. It seems to me that charity demands, that, as you were a partaker of the labor, so you be also of the consolation. But I pray my sweet Father in the blood of Christ, that this never be made manifest to anyone, however much a friend, as long as I live: I wish to be secure that in this you will be most faithful to me. Thirdly you made me an offering which can neither be valued, nor refused. May our Savior Jesus Christ be the rewarder of your visceral charity, on account of which I will remain always obliged to pray for you, although my prayers are of scanty fruit, on account of my great imperfections and scanty love of our sweet Spouse Christ, the redeemer of our souls, with whom may you be willing to pray for me a sinner. But to your Reverence I render immortal thanks, for the benefits received through you from God. Peace to you from Mantua.

And in an inserted slip.

[263] Postscript. Reverend Father and Son in Christ, although it can be imputed to presumption that I use that form of speaking, yet I am constrained to it by your Charity. O dear Father in Christ Jesus, it befits me to sigh, when I think of those Masses of St. Gregory. That which I do for you, is as it were nothing in respect of that which you do. Forgive if I have not answered your whole Epistle: and I ask that you burn this, out of regard for the secret which I have written to you.

Sister Osanna of the Andreasi, unworthy maidservant of Jesus Christ, and wholly yours in the precious blood of Christ crucified, with humble commendation.

Epistle II.

She relates the graces received from the sixth year of her age, and the beginnings and progress of her spiritual life, the kiss given to the side of Christ, the heart changed, the tribulations endured.

[264] Reverend and dearest Father in Christ, and only Son, conceived in the blood of Christ, your unworthy mother, constrained by the charity of Christ and filial love, which has so bound me, that I cannot do otherwise. Setting aside every excuse, to the glory only and praise of the good Jesus, and to your comfort, I was moved with fear to write certain things, which I promised to your Reverence. O great and most pious God! what do you do? You bring it about namely that two hearts be one will in Christ by your grace. O divine goodness and clemency. It is true that by his grace at the age of six years, God infused into my soul a certain knowledge and light, not on account of my merits or virtue, but by his grace alone, so that all things which I saw and heard represented God to my mind, with such great knowledge and sensible taste of divine sweetness, that often my spirit was absorbed in Christ. And he invited me, and made me swift and solicitous toward holy prayer, meditation of his most holy Passion, vigils, penances, fasts, works of piety, Confessions, Communions and tears, although no human creature instructed me to such things.

[265] In my heart Christ always spoke, while walking, standing, speaking with men: and I came so far, that I could neither eat nor sleep. I esteemed no one: not because I despised anyone, but because I was immersed in such thoughts. But my soul once thus placed in him (in the body or out of the body I do not know) not by my merits or virtue, but by divine grace, saw a great brightness, which was not of the sun or any material light: and I knew that it was the Father, Son, and Holy Spirit. O great God! There is no tongue which can narrate or explain this. I do not know how the soul was then in the body, and was not rather separated from it: and as soon as this comes to my memory, I seem to fail. Afterward I saw two other places, like dark prisons, in which souls were punished, especially in Hell. O how horrible and various the pains there! If there were there no others than the sight of demons, they would be more than excessive: there is no tongue which can explain them, and even at the mere thought I shudder.

[266] At another time placed in prayer I heard a voice saying to me: My beloved daughter, leave off the affection and love of your carnal father and mother; and join yourself to me your heavenly Father, that is, to your eternal God and to my sweet Mother, the most sacred Virgin Mary. O dear Son in Christ, how great sweetness remained in my heart on that occasion! how great a desire of fleeing the world and forsaking father, mother and all kin! Yet, my beloved Son in Christ, this did not please God, as in the course of time I knew in my prayers. At another time placed in prayer Christ appeared to me with the cross on his shoulders. O my God, I could not narrate the manner: forgive me. Yet wishing to explain myself a little, I will say this little. I knew that it was necessary for me to pass by the way of tribulation, persecution, and hardships, as was indeed verified: and the passion of Christ and divine love clung well fixed in my memory, which was so kindled in my heart, that I seemed to myself hidden in the sacred wound of Christ's side. O my most kindly God! what did you then do in my soul? The world was so wearisome to me, that I could scarcely converse with creatures: but since I could not at all avoid it, God hid me in the aforesaid manner from the sixth year until the fourteenth.

[267] Afterward by God's grace my soul grew, and the fire of divine love was multiplied and the desire of inebriating myself with the precious blood of Christ; especially of applying my mouth to his most holy side, nor did God spurn the desire of a wretched sinner, but when I was placed in prayer Christ granted me the grace of putting my mouth to his side. Standing there the soul received grace from God, and something which I cannot explain: one thing I know for certain that from it my heart remained inflamed, and so I was inebriated with the blood of Christ, that whenever I heard Blood named, my heart with my soul seemed to fail, and to burst from the sweetness of divine love; and I was filled with such great hatred of myself, and of the offenses committed against God, that I would have wished to be esteemed by the whole world the greatest sinner. But on a certain Good Friday Christ appeared to me placed in prayer, in the very manner in which he was on that day on the cross, saying to me: O Soul, my Daughter, I pardon you your sins: and he gave me his blessing with immense kindness. By the efficacy moreover of the said vision and that blessing there was infused into my soul such profound humility, that I did not believe myself worthy to stand upon the earth, nor did I find anything in myself except the sins by which I had offended God: and I felt his piety and mercy with tears and sweetness. Pray God to give me grace, that I be not ungrateful for his so great benefits and favors, received from his divine Majesty. O dear Son in Christ, when I reconsider that word in which it is said, that the sin of ingratitude blocks the fountain of divine mercy, I am wholly terrified.

[268] On a certain occasion in prayer I desired, that my heart be clean and pure and so please Christ: and it seemed to me, that God put his hand into my side, and from there drew out my heart: and holding it in his hands he said; Behold, Daughter. And it seemed to be in a certain part pale, nay in the greater part. I do not know what God then did to my heart, but this I know that he afterward returned it wholly red and radiant, and placed it in my side: O with how great sweetness and pleasantness! Afterward when I spoke with men, Jesus Christ the spouse of our souls was always present before the eyes of my intellect. From that hour I remained for three years, so that I did not seem to myself to be the same, but a certain other new person, wholly submerged in Christ; and I seemed to myself to be more in another than in this world. Often I persisted, one, two, or sometimes even three days in prayer, with my mind raised to God, not on account of my merits or virtue, but by divine grace; so that I desired nothing else, than to be dissolved from this wretched body, and to be with Christ, as the Apostle said: yet I was content to suffer for the love of Jesus Christ. Philippians 1:23

[269] Afterward I was greatly troubled, and many persecutions and troubles were brought upon me, so that outside the cross I found no refuge, nor did anything except it savor to me. Those tribulations lasted seven years, and even at present they have no end. Thanks be to God always: whatever his providence does is well done, and for my salvation, that I may have no cause of exalting myself through pride, but stand in humility. All things by God's grace I bore with patience: for our Savior says, He who perseveres to the end, he will be saved. Matthew 24:13 These things I have written to you with modesty: forgive me if I have less fully satisfied your desire. These are the matters of my childhood, and many occupations are heaped upon me on account of our sick: who however by God's grace are now better, by means of your prayers. At another time I will write other things. Pray God for me that he grant a good middle and end: because many had a good beginning, but afterward a bad end, like Judas: but may God do me the grace, which he did to the Apostle Paul, that in the blessed fatherland we may find each other. O my dear Son in the precious blood of Christ, I beseech that these things be not given to anyone to read.

Your unworthy mother in the crucified Jesus, with a thousand commendations.

Epistle III.

Having received the Author's epistle, she congratulates herself on the mutual charity between herself and him.

[270] Jesus my love. My only and true Son in the precious blood of the most sweet Jesus, the heavenly spouse, conceived, my most heartfelt and most loving Son. I have received one of yours, more pleasing to me than any other thing could be, except divine grace, because from it I understood your charity toward me. O my God! All my maternal heart rejoices, when I read that epistle with heartfelt tears. O God, my Lord! What is the bond of perfect charity in the sweet Jesus, between an only son and his unworthy mother. Now I signify to your Charity, that I am well as to body, but ill as to spirit, on account of my great imperfection

and scanty devotion. I do not extend myself to more things, because time presses me. I will send you another epistle of mine about secret matters, which I do not now do: but now I say nothing else, than that all of us of the household commend ourselves to your holy prayers, and I before the rest; and that for the eternal fatherland. May God give us grace, that we may find each other there. Amen. There may he render his only Son to his wretched and sorrowful mother. Peace to you. Your unworthy mother, in the sweet crucified Jesus, with humble commendation.

And this is nearly the common subscription to all the epistles, for which henceforth I will put etc. where this is lacking, and no other is present, think there is no subscription.

Epistle IV.

She indicates that Christ blessed him, she desires his return, she acknowledges her ingratitude toward God and the Author.

[271] Jesus my love. To my only Son, conceived in the great fountain of divine love. Today by God's grace placed in prayer, I presented to the divine Majesty my most loving Son in the crucified Jesus: and by his mercy he gave his most holy blessing to Son and mother. O eternal goodness! how great is your clemency toward souls, redeemed by your precious Blood! O my God! I do not know what else to do, than always to lie prostrate before the holy feet of the Crucified, with a spasmodic desire, that my soul might burst in the love and knowledge of God. O Son in the sacred side of Christ Jesus, pray God to pardon my greatest ingratitude toward his divine Majesty, and toward your sweet Charity, to whom I am infinitely obliged. My God omits nothing to console your wretched mother, especially by bringing the reverend Father Marcus Antonius, his great friend. So I believe, my Son, conceived in his blood. When I reconsider the profound and ardent charity of Christ Jesus toward me a sinner, I am astonished and wholly tremble. O my adamantine heart, what do you do? why are you not split, by knowing such great goodness of God toward me unworthy? O Lord God, my Jesus! do not deprive me of my beloved son in Christ; if your will so bears it. Ah, my God! have mercy on me my Lord. Quickly, quickly lead the mother with her son to the eternal fatherland. Therefore pray for me. I say nothing else: be glad in the blood of Christ Jesus. To your holy prayers all commend themselves. etc.

Epistle V.

Having congratulated herself on their mutual conjunction, she denies that she can conceal anything from him.

[272] Jesus, leader of the way and comfort of his lovers. Salvation be to you in the crucified Jesus himself, my dear and only and most heartfelt Son, conceived in the blood of Christ. With how great consolation I received your most pleasing epistle I cannot express, especially considering so great a bond of charity. As to the reciprocation of maternal charity, which I, your unworthy mother, feel; I believe that you ought to be made a partaker of it, according to that of the Apostle, But if a son, an heir also through God. You feel reasonably; a carnal son ought not to be deprived of inheritance; the more therefore and with effect ought that to be fulfilled in respect of spiritual sonship, which is bound by the immortal bond of the fiery charity of the crucified Jesus. Galatians 4:7 O chain! O most sweet and blood-bound bond, which has so closely bound us, that is the unworthy mother and the son, in the sight of God. God by his charity and unknown disposition was the mover; so that, my Son in the crucified Jesus dear, it is true that God has placed in our hearts such great fire of his divine love and charity, and wishes that this holy love continually burn, consume, and devour every earthly love.

[273] On account of the above-written regards I say, that I cannot nor will for any cause hide anything from my son, in the sight of God thus bound and rooted together: nor can I or will conceal it from him more than from myself with God's will. I would not indeed wish in any matter whatever to offend the divine Majesty; nor to harm our own or others' souls. O beloved Son in Christ, I render thanks to your kindly charity for all the benefits received through it; and especially for the participation of that sacred banquet, of which you wished to yield me as much, as your own soul. O immense charity! O my God! I am indeed astonished: for it appears that your heart and mine are one and the same. O my Son, conceived in the blood of Christ, and in his most sacred side and there submerged. O the profound and unknown wisdom of the eternal God! which permitted this for the increase of my salvation. O my heart of iron and adamant, what do you do? are you not broken by knowing the great goodness of your sweet creator and savior Jesus? May thanks be always to his divine Majesty. Pray for me, that he pardon the ingratitude of your wretched mother in Christ Jesus.

Epistle VI.

On the spiritual betrothal with the soul, and its conditions, and her own defect concerning them.

[274] Jesus of Mary. To the Reverend Father in Christ and most heartfelt Son, everlasting salvation in the Lord. My most loving and only Son, conceived in the blood of Christ. Considering the great benefits granted by the eternal Father to the rational creature; I judge the greatest of them to be, when he calls it to his service. Then God contracts a holy marriage with the soul, making it his bride and himself the bridegroom of that soul. O eternal goodness! O most sweet, most kindly, and most merciful Bridegroom! But what does that bridegroom wish from the bride soul! Three things indeed in likeness of worldly marriage between man and woman. In that marriage are required faith, words, and indivisibility. O my beloved and kindly Son. Faith the ring signifies; words, that is sons, good works; indivisibility, fortitude and perseverance in good and holy works, and never to fail neither on account of tribulations, nor on account of adversities or persecutions or any infirmities; never I say to depart from the spouse of our soul Jesus Christ.

[275] O my most beloved Son in the sacred and sweet side of Christ, how greatly the spouse of my wretched soul can complain of me a sinner and adulteress: because I have not kept faith with him, which such and so kindly a spouse deserves; I have not brought forth for him sons of good works, as I ought; nor was I so united to him as I was bound. O only and dear Son in Christ, pray our sweet spouse Jesus Christ, that in the future he give us grace by which we may be not only faithful, but most faithful to his eternal Majesty: and may he grant grace to son and mother in Christ, that they may go to contemplate that spouse Jesus in eternal life. Amen. Truly and most faithfully my Son in Christ, may your most sweet Charity forgive me that I have presumed to write these things to you. I am most certain that you are not ignorant of these things: but by the love of God and the love which I bear you, I am constrained so to do. I beg your Charity that you beware lest by this great cold you fall ill, and pray for me. It is troublesome to me that I cannot more often write to your Charity. etc.

Epistle VII.

She grieves that, when he came to her, by a hindrance she was frustrated of his visit; and having congratulated him on his lingering in the wounds of Christ, she prays well for him.

[276] Jesus of Mary. Sweet and Beloved Son in Christ Jesus, may there be with us the peace of Christ which surpasses all sense. I understood that your Charity was here this morning: I was at that time occupied: and therefore I was greatly saddened. Yet let the will of the Lord be done always. I beg you by the heart of Our Lord Jesus Christ, pray the sweet spouse Jesus, to forgive me that sin and all others; and do not on that account cease to visit your unworthy and wretched mother, who on account of her sins does not deserve to be visited by her only son, conceived in the blood of Christ. This morning, I seemed to hear in my heart a voice saying: O unworthy mother, your dear and most loving Son will come today to visit you. Yet I did not think before evening, because you had been out. Patience for the punishment of my sin. I, my most beloved son in Christ, in these past days thought, that your sweet Charity had been detained or greatly occupied, especially about the mystery of the passion and wounds of the crucified Jesus, with an ardent and holy desire and wholly immersed in it; especially considering how the bones of his most holy breast were pulled apart. O most grave pain! what does then the soul of son and mother bound together in that precious blood do? how does it not leap apart and die through compassion? So may it befall it to contemplate the divine essence, which with continual tears I pray, though unworthy and a great sinner, that he grant to my loving son in Christ his graces: and this I do at the time of holy prayer; and I hope in God that by his mercy he will do the grace. Pray God to add this too, that in the blessed fatherland we may find each other. Amen.

Epistle VIII.

She excuses the rarity of her epistles, and consoles herself in his absence: it seems to be written to Ferrara where Blessed Lucia was.

[277] Jesus our salvation. Peace and sanctity in our minds, always buried in the sweet and loving side of Christ Jesus. My most loving and only dear son, conceived in the precious blood of Christ crucified. Although my heart is not far from your Charity, but our minds are perpetually united by love and a perpetual bond in Christ Jesus; yet for several days I have written no epistle to visit you, because I could not do it in my own manner. They seem to me not days but years, that I have not had holy conversation with my dear son in Christ, whom I bear sculpted in the bowels of my heart, with charity, love, and affection in Christ Jesus who is our hope, gladness, comfort, and refuge of our mourning hearts on account of mutual absence. Colossians 3:22 Patience. Let us do as the Apostle says in his epistles: If I am absent in body, I am present in spirit. When so it pleases the divine Majesty, my only and most heartfelt son, conceived in the bowels of Jesus Christ, I pray the sweet Jesus, to grant us the grace of finding each other quickly in the eternal fatherland. I commend myself to your holy prayers. I say nothing else now, except that you pray the good Jesus, that your mother make a good end. O son! how many things my ears hear. I do not know whether Lord Benedict will be able to visit Mother Sister Lucia. Pray for me. Peace to you. From Mantua etc.

Epistle IX.

On the efficacy of fervent desire, with a vow of spiritual taste, before which all other things seem bitter.

[278] Reverend, in Christ most beloved son Greetings in the Lord. There is no doubt to my mind and intellect, but that your pious and humble devotion, on this festival of Our Lady, with all your heart, desire, affection, and pure intention received and tasted the fruits and little gifts of God, and of his sweet and most pure mother, sweetening the soul with holy prayer, sweet meditation, and gentle contemplation or a most sweet odor. on Job 41, Lesson 2. My son, in Christ beloved: St. Thomas says, that the Whale is a great fish, yet does not labor to find food; because God put into it an odor so sweet, that when it wishes to eat, it need only open its mouth: into which soon of their own accord the fish enter, and so it eats. If God gave to that animal such a power, how much more will the rational creature, opening the mouth of holy and fiery desire, be satisfied, by drawing into itself the divine and internal illumination, as the magnet draws iron. O dear son, conceived in the blood of Christ, if once I could approach God as I would wish, I could never depart from there again. Therefore it seems to me, my heartfelt and only son in Christ, that if all delights were gathered into one, and we perceived even the least little spark of the delights of paradise, they would be esteemed bitternesses rather than delights. O if we had eaten some dish prepared in the kitchen of the holy Trinity! O sweetness! O sugar! O honey, sweetening and dissolving the soul enamored and kindled and melted, by the love of the sweet spouse, Jesus Christ crucified. O sweet and gentle love of Jesus, lead the dear son in Christ, with his unworthy mother, to enjoy that supreme and sweet Christ. Amen.

Epistle X.

She relates that on the Lord's Nativity the little Jesus was offered her by the Mother of God, and what she learned from him about him.

[279] Most heartfelt Son in Christ. True peace in the most pious and sweet side of the immaculate Lamb Jesus, where is the peace of just souls united in that loving and gilded chamber, and purged and glad in that precious blood. Now my only and most devout and dear son, conceived in the great fountain of divine goodness, behold your mother in Christ, who from all the bowels of her heart loves her son in the crucified Jesus, ready to give some gift to her beloved son in Christ, on this Christmas day of the most kindly Jesus. In past days a certain soul meditating on so great a mystery, as is the nativity of the sweet Jesus, by divine grace was raised in mind to God; and saw the Mother of God with the little Jesus in her arm, with great brightness and splendor: who offered the sweet little Jesus to the unworthy soul, graciously and with a sweet voice saying: Ah daughter! thirsting soul, begin, ask, and doubt not but that you will obtain what you wish: here is my Son, your creator and savior and of all human nature. But the soul prostrate at his holy feet from reverence, and struck with admiration, and seized by an unheard-of sweetness, remained mute, nor asked any grace. For although the Queen, the Mother of the little Jesus, smiled and incited the soul to ask; she knew nothing else to say, than that of St. Peter the Apostle, It is good for us to be here etc.

[280] When she thus hesitated, the sweet Little One held out his hand with great gentleness: and to the Soul the mouth was opened: and among other things she asked whether the works of that most beloved friend were acceptable to his divine Majesty. The little Jesus answered the Soul: He is very pleasing and acceptable to me: only let him persevere, and for my love let him fear no labor: because in my eternal fatherland, I will console and reward all his efforts: for I am not a despiser of holy desires. He added too many other things which I cannot narrate. Forgive me most sweet son in Christ. I say nothing else: only pray the sweet and kindly Jesus for me your unworthy mother, but worthy of every penalty on account of my sins, and especially on account of the sin of my ingratitude. O eternal goodness, help my sinful soul, and dissolve my body, that it offend God no more, and lead the dear son in Christ with his mother to holy Paradise. Amen. Peace to you. It is a secret: but I know, there is no need that I commend this. Pray for me. etc.

Epistle XI.

On the virtue of humility, and the things seen and done by her on Good Friday.

[281] My only and genuine and most devout son, in the most pious, most sweet, and most gentle side of the sweet and crucified Jesus the spouse of our souls, sweeter than honey and sugar. Loving and beloved son, conceived in the blood of Christ, I do not dare to write to your Charity. O my sweet God! Forgive my great presumption. St. Ambrose says, that humility is the guardian of the virtues: but St. Jerome, most devout to me and you, in his epistle to Paula says, that there is nothing more excellent than humility, nor anything which God loves more: because it is the special preserver, and as it were the guardian of all the virtues, nor does anything make us so pleasing and acceptable to God as it with true charity. O my heartfelt one in Christ Jesus crucified, such virtue greatly pleases me, most worthy of all commendation and praise, although by me your wretched mother not sufficiently known, on account of my defects and imperfections. Now beloved son in Christ, constrained by the charity of the sweet crucified Jesus, I cannot contain myself, but where it concerns your spiritual consolation, I set aside all regard, on account of the great and heartfelt charity, with which I embrace your soul, which I love as my own.

[282] As to Good Friday, it seems that I cannot find fitting words, by which to express it to you, my dearest son in Christ. Yet your wretched mother would wish to console her only son, heartfelt and kindly, to whom she is so greatly obliged. But I cannot otherwise, nor do I know how to say anything, except that at the beginning of the sermon my soul was placed in an instant with the sweet and kindly God, who how he represented himself to it I cannot narrate, except that there appeared a certain immense brightness, and in it God, and in this the Soul, which rejoiced and prayed for that soul in Christ, and many other things for the salvation of souls. Among other things I understood great honors of God, which I cannot explain: yet I tell you, that that soul will be crowned in eternal life. O my God! The soul was unwilling to return again to the body. O how bitter to descend and be separated from such great beauty and from the union of the supreme good! Dear son in Christ, in him God is seen and understood without words with profound humility, which the presence of the divine Majesty causes. O beloved son in Christ, I cannot proceed further: forgive me. At another time, if it please God, I will be more quiet than today. To your holy prayers I commend my wretched and sinful soul, ungrateful toward God and his dear son, conceived in the blood of Jesus Christ. I ask that you call upon your wretched mother, when you are at the banquet of Christ Jesus, the heavenly spouse of our souls, and for me etc.

Epistle XII.

She asks to be visited by letters, when it is not permitted in person on account of absence: she aspires to the heavenly fatherland: she says she was little short of death.

[283] My only, genuine and dearest son, conceived in the blood of Christ, may the charity of the sweet Jesus kindle our hearts to our salvation. My most loving and in Christ most beloved son, the immense charity with which I am disposed toward you, makes it necessary that I show you some effect of it. Since therefore I have you always spiritually sculpted in my heart, I must have you also in my pen, nor can I contain myself but write to my beloved and dear son in Christ. O how great a consolation it would be to me, if I could sometime speak with you in the wonted manner about spiritual matters, and about the divine and sweet love of Jesus Christ: but since this is impossible to me and you, through the virtue of holy obedience, to which we are bound as the chains of Christ Jesus until death; I pray as much as I know and can, by the love of our sweet spouse Christ Jesus, that you be willing to visit me by your letters, as you promised me. Ah my God and my Lord! when will that pleasant, that happy day be, on which we shall see each other in the most happy fatherland of eternal life, full of gladness and inexpressible consolation, because according to the Apostle Paul, neither has the eye seen, nor the ear heard, nor has it ascended into the heart of man, what great things God has prepared for those who love him. 1 Corinthians 2:9 There we will be certain that we shall never be separated, but will stand always at the side of the sweet and immaculate Christ Jesus, continually singing before his Majesty that beautiful canticle, which, as John in the Apocalypse writes, the elders sang before God and the Lamb Holy, Holy, Holy. Apocalypse 4:8 Afterward we will contemplate that beautiful and so glorious humanity of our most sweet spouse Jesus Christ: we will touch and often kiss those bright and shining scars of the hands and feet, with the wound of his holy side, through which we will be able to behold his holy and secret heart, full of love and charity toward us, through which we are redeemed from eternal penalties.

[284] O happiness! O joy! O gladness! Alas wretched me! What do we do, my dear son in Christ? Why do we not go quickly to enjoy it? Let us weep with many tears and sigh so long, until our spouse Christ Jesus, full of mercy, be moved to compassion for us, that he may quickly take us out of this exile, and lead us to our city of eternal life. Amen. Most loving son, washed by the precious blood of Christ, I beg your Charity to forgive me that I have not yet answered your epistle, because I was sick, and much weaker than you left me at your departure, so that I almost doubted whether your wretched Mother would ever in this life see again her son in Christ. Yet God permitted me to be wearied yet a little in this world, on account of my sins. I pray God to deign by his mercy to restore the most beloved son in Christ to his wretched and inconsolable mother. I add nothing else, except that all, and I more than the rest, commend ourselves to your prayers: and may God grant us eternal life: quickly, quickly. Amen. etc.

Epistle XIII.

She asks that he pray for the world, with which God is angry on account of the multitude of sins: she grieves that she was frustrated of the sight of him and his companions.

[285] Reverend and dearest in Christ

Father, and only son in the sacred fountain of the side and cavern of Christ, where the soul finds laid up every treasure. Alas for me! sad, negligent, wretched, full of all imperfection and spiritual defect. O my God! What do you do, my Lord, that on account of the demerit of my greatest ingratitude the earth does not gape under my feet, and cast me down into the infernal abyss? O the clemency and mercy of the great and precious God, who never ceases to draw his creatures to himself by various ways and means. O dear Father and son in Christ, I do not know how my soul remains in the body, since in past days it understood part of the great goodness of the supreme God, and his justice and mercy, of which the latter always looks around upon the whole world, to see whether it will amend itself. But I fear lest it do either nothing or little, and so the wrath and justice of the Lord God come upon it, that is upon his rational creatures. O how enormous are the sins and offenses of God! Wherefore, my dearest and in Christ only, and by God chosen son, by the special grace granted me by God not on account of my virtue or merit; I pray that you be willing to insist by your holy prayer, and to supplicate his piety and clemency, that he be unwilling to look upon sins and iniquities, but upon the abyss of his mercy, and to pour this out upon the world; giving me a most wicked one the light of knowledge of myself, and of his goodness and mercy, that with a spasmodic affection and holy desire and heartfelt charity of God and neighbor, I may remain at the feet of our Savior Christ Jesus, and that for the salvation of souls.

[286] O most sweet and only dear son in the crucified Jesus, your unworthy mother with all the bowels of her heart prays you, that for the love of God you make prayer for the salvation of souls and especially for the ecclesiastical state. Yet I do not tell your Charity, son in Christ what I understood from the blessed God. Last Saturday evening your Reverence, together with the reverend Father Don Marco Antonio, and our dearest in Christ Lord Antonio sent for me, unworthy on account of my sins. I desired to see him: patience: I did not deserve it. Nothing else now, beloved in Christ and only dear son to me, except that I commend myself to your holy prayers, in which I have the greatest trust. But I ask that this epistle of mine be never seen by any mortal man. I desire that in the heavenly fatherland we may find each other. Amen. etc.

Epistle XIV.

She indicates the special union which she had with God, that his brother would not die, and two others somewhat amended.

[287] Jesus my love. Reverend Father and only son, conceived in the precious blood of the crucified Jesus: may the peace and salvation of the sweet pelican Christ Jesus always persevere in our hearts, that all our works may be meritorious of eternal life. Amen. I believe that the magnet does not have such great power, as prayers have: for indeed they made me change my purpose, on account of the love of our most sweet spouse Christ Jesus and of your Reverence, to whom I profess an obligation of infinite charity: God will be the rewarder of all. To the glory of God and your consolation, in Christ heartfelt and beloved son; but to my confusion, I write these few words. To my soul placed in prayer after holy Communion, there descended into the heart a certain knowledge of God and of itself such, that it judged, that all the things of the world are nothing, except divine love, which makes the soul burn and blaze, but not be consumed, especially when it is occupied about the passion of Christ. Thus disposed suddenly there appeared a certain great brightness, and in it was Christ. But the soul, as it were failing from the sweetness of the divine goodness and his presence, with knowledge of the offenses committed by it against the supreme Majesty of God, said, I do not deserve your grace, my Lord, who have been a wretched and great sinner, and am the cause of all the evils that are done in the world. Then with a cheerful face, as it were in a certain manner smiling, he seemed to unite the soul to himself. O my God! neither tongue nor human powers could express or narrate how. The more the soul was united to God, the more it tasted, he beginning to say; My soul, my bride and daughter, let it suffice you to stand in humility and to pray for my creatures using reason. At these words I presented to him all my own and those commended to me, and especially that brother of your Paternity. But Christ answered me, that he would not die. Then the soul added, Ah my Lord, how can it be that this be so: I have prayed you so much yet for two others, and they have not amended themselves. He answered, Nay, daughter, they are amended: otherwise I would have poured out my wrath upon them. They are amended enough in respect of what they were, and that through the intercession of my sweet Mother, who was their advocate and protectress, and especially too through your prayers and those of my other menservants and maidservants. Let them be solicitous to pray for them and for the whole world: because the stench of sins ascending to heaven is so great, that I cannot bear it. Most beloved son in Christ, I read your epistle, which brought me great consolation. O my God! how great charity I know to be in your soul, my heartfelt son in Christ Jesus. I had written this to your Paternity thus confusedly: I pray your kindly Charity to forgive me, if I do not satisfy as your holy desire deserves. Your mother would wish in all things to console her son in Christ: but she is so wretched and useless, that she cannot. Pray for me. etc.

Epistle XV.

The affection of a soul loving God, and the ardent sighs toward him.

[289] Son in Christ, the eye of intention ought to be pure, that it be simple and right, and above all other means ought to be directed to God by right intention. To one loving God no thing is more savory than Jesus his spouse. O my God and all things! And what should I, a lover, wish more? what happier could I desire? O savory, O sweet speech to one loving God and not the world, in those things which are in the world, my God! To one understanding enough. To repeat it often is pleasant to a lover. All things are pleasant, if you are present; if you are not present, all things are a weariness. You make the heart tranquil and quiet, by placing it in great peace and sudden gladness. You make one think well of all things, and you are praised in all: nor can anything long please without you, but that something be pleasing and savory, it is necessary that your grace be present to it, and that it be well conducted by the command of your wisdom. Who has tasted you what does not taste well to him? and who does not taste you, what can be pleasant to him?

[290] But the wise of the world fail in their wisdom; and those to whom the flesh is savory: because there is much vanity in them, and in it death is found. They taste best who follow you by contempt of the world and great mortification of the flesh: because they pass from vanity to truth, from flesh to spirit: to them God is savory and whatever is found in creatures they refer to the praise of the Lord God. Yet the savor of the Creator differs much from the savor of the creature, and the savor of eternity from the savor of time, and the uncreated light from that which is illumined. O perpetual light, transcending all created lights, flashings or lightnings! O penetrating light purify all the secrets of my heart with their faculties, that it may reach to you with eager perseverance. O when will that blessed and desirable hour come, in which you satisfy me with your presence, that in all things you may be all things to me? Until this is given me, I will not be filled with joy. Alas for me! because still the old man lives in me, that is, the depravity of the flesh: not yet wholly crucified, not yet dead: still the flesh strongly lusts against the spirit, and mingles secret battles, nor allows the kingdom of the soul to be tranquil. But you rule the power of the sea, and the motion of its waves you mitigate. Arise and help me, scatter the nations who wish wars: repress them in your power. Show I beseech your great works, and let your right hand be glorified: because there is no other hope to me nor refuge, except you Lord God. In this life there is no security from temptations: and this God always promises to his servants for their greater crown.

Epistle XVI.

The languor from the love of God, and a certain holy impatience to enjoy him.

[291] In the midst of my heart is meditation on you, in Christ crucified beloved son, salvation and gladness be to you in the Lord. According to the opinion of the divine Dionysius, perfect love has this property, that it renders the lover weak, and that according to natural reason. For indeed the beloved cause, when present, produces singular consolation and joy; when absent, sadness and mourning. When therefore one is deprived of the beloved thing, the bodily acts are restrained, and constrained cause weakness. But that this is true hear the uncreated Wisdom of Canticles 4 saying. I languish with love, says our Savior Christ Jesus, the spouse of our souls. Since therefore I a wretched one, am deprived of my only and dear son, conceived in the precious blood of Christ, by his absence, I am sad. O my sweet God! I wish nothing else than that in us your holy will be done: although it is grievous to me to be far from you, my only and kindly son in the sacred side of Christ Jesus.

[292] I desire with the Apostle Paul, that we be dissolved from the body and be with Christ. Philippians 1:23 O Paul, burning with charity! O inebriated with the sweet wine of Paradise! One day seemed to you a thousand years, that you might leave your body to mother earth and with your soul as a pilgrim pass to joy, crowned with glory before Christ Jesus in Paradise. O my God! The prophet David in the Psalm says: Alas for me that my sojourn is prolonged! It is grievous to me, because my heavenly dwelling is prolonged. Psalm 119:5 I believe that that long delay in this present life is exceedingly troublesome to holy men, who would wish to be joined with God. May God himself give grace to the only and heartfelt son in Christ with his unworthy mother, that they may meet and be united in his divine Majesty to enjoy that most sweet fruit, the son, I say, of the Virgin Mary and Mother

of God. O sweet vision and contemplation! O my God! Break my stony and hard heart: split it, though more intractable than adamant and marble, on account of my imperfections and greatest ingratitudes. Pray, pray, my son in Christ the crucified Jesus most loving, that in the eternal fatherland we may find each other quickly, quickly. etc.

Epistle XVII.

She rejoices at his coming to his Convent at Mantua: she declares her firm union with him: she prays a happy Pentecost.

[293] Reverend Father in Christ and my only son, in the precious blood of Christ Jesus. I leave it for you to consider, that when I understood that your Reverence had arrived at your Convent at Mantua, I had as it were no spirit, from the greatness of joy and gladness; because I had not deserved this, on account of my sins and the infinite offenses done to my sweet and dear master Christ Jesus. I believe, Father and my only son, conceived in the great fountain of divine goodness, that if you had seen your unworthy mother, perhaps transformed in color, you could have said; Whence so heartfelt a love? I answer and say, that I do not know in what city or shop it is sold, except in the sacred side of our Savior Jesus Christ, which I believe without doubt you have tasted on the day of the Passion of the sweet Jesus. Not through my merits but through his great goodness was that so spiritual love confirmed, which I believe, with God helping, neither Angel, nor Archangel, nor demon, nor any creature, without grave cause, will be able to cut off; but, by means of God's grace, I trust it will always be perfected in the eternal and blessed fatherland. Amen.

[294] Reverend Father and dear son in Christ, I was greatly saddened on that day, on which by your sweet charity you visited me, because I knew that your Paternity was of a quite bitter mind, fearing lest I had been the cause of your disturbance: yet I am certain that good and God-fearing servants of God would not do otherwise. O the soul, which with all diligence and great solicitude strives to fulfill holy obedience! Dear Father in the blood of Christ, I would wish to know in what shop that merchandise is sold. To me your unworthy mother, according to my scanty grasp, it seems, that it is found in the sacred side of Christ Jesus. Pray the Holy Spirit, on this sacred festival, that he deign to descend into my soul, by his piety and mercy; and worthily dispose it for so great a mystery. I say nothing else now, dear father in the crucified Christ: forgive me because I have written hastily. etc.

Epistle XVIII.

On the vicissitude of spiritual taste and comfort, and on patiently awaiting its return when it fails.

[295] Jesus my love. My only son in Christ, one cannot always remain in the most fervent desire, or in the highest degree of contemplation; but one must sometimes descend to lower things, on account of the original corruption, and the weight of corruptible life. As long as we carry about this mortal body, we feel weariness and heaviness in the heart: it must therefore often groan in the flesh, on account of its burden: When you cannot continually attend to spiritual study and contemplation, then you will have to return to humble and exterior works, and with firm trust await the coming of the supernal visitation, and patiently bear our exile and the dryness of the mind, until we are again visited by God, and freed from all anxiety, who will make us forget all labor, and enjoy interior quiet: he will spread before us the meadows of the Scriptures, that with an enlarged heart we may begin to run by the way of his commandments. Then we will say, The sufferings of this time are not worthy of the future glory which will be revealed in us. O most sweet Jesus, give us this grace that the beloved son, with his mother in Christ, may be found together quickly quickly in the eternal, blessed, and most happy fatherland. Amen.

Epistle XIX.

She asks to be taught about the outcome of a matter, commended to her prayers: she promises she will send him a hairshirt.

[296] Jesus my love. My genuine and only heartfelt son, in Christ Jesus who suffered for us. After humble and faithful commendation, may the grace of Our Lord Jesus Christ always be with us. By no means forgetful of your most devout and sincere goodwill toward me, lest I deserve to be charged with the greatest ingratitude, since this last time your Charity being at Mantua commanded me, to pray God for that matter; so I made a special prayer for it. And the divine goodness deigned to hear it by his mercy saying; My daughter, do not doubt, nor seek another way or means: because even this, without other means, I can bring to effect, by my power and wisdom. And so my most sweet son in Christ Jesus, I beg that you teach me about the outcome of that matter. It was on the day of St. Ursula the Martyr. I pray it be not grievous to your kindly Charity, to make me more certain for my quiet, what seems to you that I should do. I say nothing else now: only I ask the kindly Jesus, to restore his son to his wretched mother: if this is for the salvation of souls and afterward for eternal life. Amen. Dearest son in Christ, I do not send the Hairshirt, because I wish to wait until your Charity returns to Mantua, as I am quite certain it will be by divine grace. I would wish to give my only son a greater thing than one hairshirt, but out of my devotion I keep it with me, as you too would wish. All your commendations I will make as quickly as I can. All the household commend themselves to your prayers and I before the rest. Quickly, quickly I await to see your Charity in eternal life: and afterward we will be always quiet. etc.

Epistle XX.

She asks to be told about the health of him sick, and that he pray for her on the feast of the Assumption.

[287] May Jesus be always in your heart and mind, most sweet and beloved Father and my only son in the blessed God. I am compelled to write for two causes. First because I understand that your Reverence is ill. I ask you signify to me how you fare. I would not indeed wish, my dear son, conceived in the blood of Christ, that your Charity should be sick, for it would be to me the greatest grief, because I could not visit you, and I would fear to lose you. Yet, my dearest and only son, conceived in the great fountain of divine goodness, I would not wish to depart from the sweet will of God: but it would be hard and harsh to me to be deprived of my beloved and dear son. The second cause of writing is, that you pray for me, your unworthy mother on this Assumption of Our Lady. May God and that sacred Virgin herself give you and me grace, that we may so ascend in mind to God, that in this wretched life we esteem as nothing any thing of this world, not even ourselves, but be content only to do the divine will. Amen. I ask for the love of God, make me know how you fare, for my quiet, most loving and only son in Christ Jesus, and to your prayers I commend myself.

Epistle XXI.

She complains of the frequent trouble of visitors.

[298] Dearest and most loving and only son, conceived in the precious blood of the crucified Jesus. I signify to your sweet Charity that I am well in body, I could be much better in spirit, were it not hindered by my scanty devotion, and the many and various occupations which continually occurring make me lose quiet of mind. If I were a man, I would not remain at Mantua on account of so many visitations: for I seem greatly removed from my most sweet spouse Christ Jesus. Therefore I do not find myself as patient as is my obligation toward the divine Majesty; and because a desolate and unhappy mother I am absent from my only and true Son, conceived in the bowels of divine goodness. O my son, pray God for me, that he give me strength in such great labors. God permits this for my purgation, if only I were patient. All the household commend themselves to your prayers: pray too for me, and forgive me: I believed other letters would come to me, therefore I wrote hastily, which grieves me. Peace to you. From Mantua etc.

Epistle XXII.

She esteems his charity toward her, founded in the love of God, and asks his prayers for the time of Advent.

[299] To him inseparably fixed and only in the most pure and loving side of the sweet Jesus, our spouse and fiery refuge, his unworthy and like-minded maidservant in Christ. I have no spirit to answer your epistle, on account of my insufficiency and imperfection: but your sweet charity and humility in the sweet Christ Jesus, our love, makes you speak, write, and work and scatter glittering rays of ardent charity into the soul of your wretched mother united with yours; although in every work we are unequal. Even if the sun extends its rays through mud, yet it receives no stain from it; and your soul united to mine receives no defect. I do not know whence proceeds your so great charity toward this most vile creature and feeble little worm; except from the large knowledge which you have of God and of all the works of his most holy hand. All this is done on account of the divine goodness toward his most defiled maidservant, to instill in me the knowledge of my unhappy misery. Wherefore, sweet Soul, beloved in the precious blood of Jesus Christ, as much as my own soul, I pray your clemency, that helped by your prayers, I may in this holy Advent come to true knowledge and become a true handmaid of God. Amen. Help me I beseech, dear son in the precious blood of the sweet crucified Jesus, by your prayers, in which I have much faith. I ask too that as quickly as possible I learn something of you. I say nothing else now, except that God give us grace of seeing each other again in the happy fatherland of blessed life, quickly, quickly. Amen. etc.

Epistle XXIII.

Asked to obtain for the son the Holy Spirit, she praises his pious desire.

[300] Reverend and dearest Father in Christ, and my only son in the precious blood of Christ crucified. Last evening I received your epistle which was indeed most pleasing to me and of great consolation, because from it I understood that your Reverence by God's grace is somewhat relieved from the tribulation which you were sustaining, when you departed from me after the return from the Chapter. Dearest son, by the great fountain and abyss of the goodness of the eternal God granted me, not by my merits but by divine grace, your holy desire greatly pleases me, nor are you in any way troublesome to me. Know that I love your soul as my own. I too desire to be submerged in divine love, that I may more easily receive the Holy Spirit. I pray God, to do that grace to your sweet and great charity and to me unworthy.

that grace. But that, beloved son in Christ, through me you may obtain it, I do not recognize myself sufficient for this: yet I will do whatever will be possible for me on account of the love of God and the charity with which I embrace you. May the sweet Jesus look upon the faith of your Reverence: for this seems to me to be great. O dear son in the crucified Jesus, accept my good will toward you: there is no other sufficiency in me. I will pray the Paraclete to deign to descend upon us. All the consolations of your soul and its salvation, are mine: likewise too the tribulations, are mine. If it is well with your soul, it will be well too with mine. I pray your Paternity to do the same for me, as I am certain you will do. I hope that God, by means of your most holy prayers, will infuse into me some spark of his divine love, on this holy solemnity; and I beseech that he himself gather and submerge me in that same love of his, so that we may never be separated from him. To your prayers I commend myself. I had written that I would send it at once: but I did not have the convenience as quickly as I wished. etc.

Epistle XXIV.

She gives thanks for his consolatory letters, she congratulates him on a pleasing place: she teaches that God's grace must be awaited with long patience; she aspires to eternal life.

[301] Jesus my love. My only and genuine son, conceived in the blood of Christ. May the peace and grace of the sweet heavenly spouse of our souls, be always with your kindly Charity, to whom I am infinitely obliged. Your charitable letters brought great gladness to my soul, not without tears: but how pleasing they were to me, there is no tongue which can explain. O God! How you moved the heart of my most sweet son in Christ Jesus, that he might console me in these troubles. That is a work of your goodness, sweet Jesus: I did not deserve it. I do not know how I should set forth to you the conception of my heart, my only and heartfelt son in the crucified Jesus. I received great consolation, that your Charity went to visit our nephew Friar Thomas. O immense charity! I am certain that he received your presence with great exultation and gladness, because I know what faith and devotion he has toward your Reverence. O my God! who will satisfy such great obligations except you my Lord, sweet Jesus?

[302] O my most loving son in the side of Christ, I received singular consolation from your gentle and sweet letters, understanding, that that place so greatly suits your purpose, that in it you rest and seem to yourself to be in Paradise. Among the griefs, which your absence produces for me, that satisfaction, which you have in that place, mitigates the trouble of your bitter departure: nonetheless I acquiesce in the divine will, which I desire always to be fulfilled in us; and may it hold us firmly bound in the bond of his holy love, and finally lead us together to the happy fatherland of Paradise: which, dear son and in Christ most loving, granted by the blessed God to your unworthy and wretched mother, is prepared for all the faithful. Alas for me! my most sweet son in the precious blood of Christ Jesus, you write me that I should be consoled, when your Charity comes to Mantua. If it please the kindly God, then I will keep a feast no less than Friar Thomas did. I pray my dear son in the sweet Jesus, let it not be grievous to you to come to console your sorrowful and afflicted mother.

[303] Likewise I ask you not to give yourself to weariness, if grace is not increased according to your desire. Little by little, my son in Christ. God makes certain things to be long desired, for the increase of merit. Do not wonder at this, nor think it proceeds from this that in my prayers I forget your Charity, which is sculpted in my heart like myself, and I love your soul as my own. Believe me, kindly son in the sweet side of Christ Jesus, that I do as the Apostle says: If I am absent in body, I am present in spirit: but on account of my imperfection and scanty devotion and little fervor I do not deserve to be heard. When it shall please God to do you the grace desired, I pray dear son, that quickly, quickly we may find each other in eternal life, that there we may enjoy that sweet and supreme and unfading good, which will never fail. Then it will no longer be necessary for one to be separated from the other. O blessed vision, and happy union bright and open, which may God quickly give by grace to my dear son in Christ and to me his unworthy mother. Amen. And all the kinswomen, greater and lesser, and I a wretched sinner before all commend ourselves to your prayer. etc.

Epistle XXV.

After Pentecost, she answers him praying that she abstain from titles of reverence, and instruct him as a Novice: granting him to keep and gather the epistles written to her.

[304] Reverend and singularly in the blood of Christ Father: to contemplate continually the salvation and anointings of the head of the Pelican. There was no doubt to my mind, but that in these most holy feasts you received the Holy Spirit and his grace, my dear son in the precious blood of Christ Jesus, the sweet spouse of our souls. That I did not answer your devout charity and kindly friendship deservedly to be admired, most loving and only son of mine conceived in the sacred side of Christ, and immersed in the abyss and great goodness of God our Lord, the cause was occupations: then the messenger did not find you in the Convent. O kindly and charitable son, you write that I should not use such terms of honor, as are Reverence and Paternity. But why, my most sweet son in the wounds and precious blood of the crucified Christ, are you not content, that, our charity being placed where it is, I discharge part of my due office? The Rank ought always to be honored. I am indeed certain that you would not wish it: but lest I bring trouble to your sweet Charity I will yield a little.

[305] Blessed son and my only one in Christ, by me it is permitted that you have a little book of our epistles copied, and that you reckon what in it is mine to be yours, and as far as seems good to your Charity keep it, for your spiritual comfort. But signify to me whether those matters of ours please you. To your prayers I commend myself. I say nothing else now, than that God give us Paradise, that our every holy desire be satisfied and quieted. Amen. You bid, my son in the blood of Christ, that I speak to you as to a novice. Behold, so I do: I speak without excuse. In every work which you do whether spiritual or temporal, before you undertake it, direct your intention to God, that is to his honor and glory: and by his love forgive me, if I have not so well satisfied the holy and fiery desire of your Charity, whom I pray to deign to pray for me a sinner your mother. etc.

Epistle XXVI.

From the consideration of the battle between flesh and spirit, she aspires to heaven: she declares her love toward her son.

[306] Reverend Father in Christ and my only son in the sweet and kindly Jesus our savior. May the peace and sweet and mellifluous love of that same Savior be always in your heart, to this end that it may happen to it to ruminate his sweet fruits, which he continually gives to be tasted to his true lovers in this present life, as a pledge and foretaste of the future life. Which fruits indeed are sweet and gentle to those tasting them as to the spirit; although to the body and sensuality they are hard and bitter, on account of the conjunction of the body with the soul; because between them they continually and naturally fight, and what one wishes, the other refuses. And this battle is perpetual, and lasts even until death. Therefore the holy Prophet Job, when he had tasted those sweet and wondrous fruits of this wretched life, for the strengthening of every creature says, What is this wretched life? as if he said: O sons, do not place your desire and affection in the delights of this world: because the life of man is nothing else than a continual battle, to exercise man as long as he lives in this wretched world, unhappy and transitory. The same say the holy Doctors in diverse places, The world, the flesh, the demons, stir up diverse battles.

[307] Sensuality will never wish anything but what is wrong, and rebels against reason, which wishes the very contrary. Therefore the latter impels the body to act well, and to mortify and deny its own will in all and through all; warning always to stand with the spirit elevated, to consider the benefits received from the supreme Creator, and to render him infinite thanks, that he made a creature, by means of reason capable of eternal life, where the Angelic spirits are occupied in praising the supreme and eternal Creator. O my only son, conceived in the blood of Jesus Christ, would that one could see and hear the sweet jubilation and gentle triumph, which is held in that eternal fatherland! O dear, beloved and heartfelt son in Christ Jesus, I would not wish to live any longer: and therefore I cry out to my God, but I do not deserve to be heard, on account of my infinite sins. Alas for me! I can well sing with the Prophet, Because my sojourn is prolonged, I have dwelt with the inhabitants of Cedar, my soul has long been a sojourner. Psalm 119:5 O kindly and only son of mine in the precious blood of the crucified Jesus, pray God to dissolve this wretched little body of your unhappy mother, and let her soul ascend to Christ, that it offend his divine Majesty no more. I commend myself to your prayers in that sacred side, whence came forth all the Sacraments of holy mother Church.

[308] On Monday our Benedict brought me one of yours far most pleasing to me. Do not fear lest your letters pass to other hands: for they remain hidden in a chest. As to the answer of the Reverend Father Don Marco Antonio, I will willingly pray God for his sister, although I do not deserve to be heard. The invitation to eternal life greatly pleases me, provided it does not happen to me as the Gospel says; Many are called, but few chosen. Matthew 22:14 My most loving son in the crucified Jesus, as far as concerns this way, I hope in God's grace that we will meet there. But the paternity of Father Don Marco Antonio, and other like ones, will stretch out their hands to me a sinner, by their suffrages and holy examples and instructions. How greatly I love your Charity God knows: and it is the truth that I love you as my own soul. It is not possible that I can forsake your Charity, my only son, conceived in the blood of Christ. Doubt nothing, but that what I have promised your Charity in Christ Jesus, I will perform

. I beseech pray for me, and for a certain sister of mine who is in a monastery, on account of a certain need of hers for the salvation of her soul. Nothing further, my dear son in the sweet crucified Jesus. Amen.

Epistle XXVII.

She testifies that her soul is closely bound to him, and modestly bestows on him her maternal blessing.

[309] Reverend and most heartfelt Father, and my only most sweet son in Christ. May the true peace of the most pure and gentle side of the immaculate Lamb, where is the peace of just and united souls, remain rooted in our hearts. Amen. It greatly pleases me that your most sweet and kindly Charity is Chancellor of our Reverend Father Don Marco Antonio. My soul rejoices at your consolation, as if we were one soul and the same heart: as we are by the bond and affection of the charity of the sweet Jesus: who has so bound our hearts, as if they were one through that love and heartfelt charity, conceived in the precious blood of Christ Jesus. May thanks be always given by us to his most holy divine Majesty, most devout son in the crucified Jesus and dear to me and by God blessed, and by me your unworthy mother. Let your Charity be in no way solicitous nor doubtful: I do not wish to flee the merit: one day of the Fast I wish to come to your Charity to console you spiritually; on this condition, that I hear your holy Mass. Our Thomas still stands firm in that secret of his: pray God to dispose what will be of his salvation. Pray for me.

[310] Daily I await the promise made to me, with great tears at my eyes. Truly I tell you, as I would say in Confession; never in this world have I in the sight of God been so bound to any creature, nor have I ever used such presumption: but the charity of Christ and filial love compelled me. Yet I say, to the glory of God and your consolation, that in thus giving a blessing, my soul perceives such singular taste and sense of God, that I could not explain it: likewise too in the participation of your holy Mass. O God! what will it be in the eternal fatherland? O Lord God repay my only son in Christ, and grant him a gentle, sweet, and pleasant taste of you. Open, Lord your bosom, and communicate to him the treasure of your sweet feeling. O love of Jesus! Do not delay longer, my dear spouse Jesus, console quickly in this, if it please you Lord, my beloved son, conceived in the blood of Christ, and with his precious blood inebriate our souls. Pray the Lord Jesus for me. etc.

Epistle XXVIII.

She grieves that she has no faithful letter-carriers: she aspires to mutual presence: she consoles herself with the hope of the other life, and the example of the Mother of God suffering with her son.

[311] Jesus my love. My only and genuine son, fattened with the most sweet blood of the loving spouse Jesus our master. Infinite greetings. Great consolation and no small gladness of heart your dear and mellifluous letters gave me. O my God, how great mourning, tears, and sighs it causes me, that I have no faithful messengers, to carry my epistles to my most loving son, conceived in the bowels of the crucified Jesus. O dear son in Christ, who could ever satisfy such great obligations, except God alone, the rewarder of all. O wretched and ungrateful mother, what else remains to you, than that prostrate at the feet of the sweet crucified Jesus, weeping and sighing on account of your ingratitude toward God and your only and genuine son, conceived in the divine clemency and piety, I pray that he deign to console my heartfelt son in the side of Christ, with his afflicted and inconsolable mother, by giving the grace of mutual presence and holy conversation. I seem to myself to be lost, because I cannot confer with anyone even the least spiritual matter. O God, O dear Lord! what is this wretched life? The poor mother, deprived of the presence of her dear and kindly son in Christ, knows not what she can do, except with faith to await, that the kindly and merciful God restore her most sweet, most faithful, and most secret son in Christ, to whom she can confidently tell what she wishes.

[312] O son, I cannot at present write anything consolatory to your most sweet Charity; because four persons of our household now for several days are sick: and I suffer a certain bodily affliction more than usual, and sometimes a fever. Yet I walk, I do not lie in bed. Let no care for me trouble you; provided your Paternity remains consoled, it will be well with me; your trouble would be graver to me than all my tribulations. Then I take some comfort, considering that Christ Jesus, and his most holy Mother, and all the Apostles were in anguish and troubled in this wretched world; but after death placed in greater triumph in the eternal fatherland. And so when the sad and wretched mother contemplates the hardships of the embittered son, with his miserable mother: great comfort comes thence, that I see myself made a companion of the sweet Jesus, who makes us walk by the way of tribulation, by which Jesus Christ himself walked; who afterward may deign to lead the dear son, with his unworthy mother, to that life, to the blessed fatherland, to enjoy the supreme good. Amen. To your holy prayers I commend myself, with all the sick and well. As to that which I wrote about our chamber, I say that, by the merit of your prayers, I have been freed from that temptation, which I had signified to your charity. This I have said to the glory of God and your consolation. You ought to know, dear son in Christ, that all your good and comfort is mine, and such I reckon too every trouble. etc.

Epistle XXIX.

She applauds herself, and gives thanks to God, for the comfort received from her son's letters.

[313] Reverend Father in Christ. Salvation in Christ Jesus, who is the comfort of his worshippers, and of those warring in his crucified life. My dear and only son, and (so to speak) the only comfort of my soul, scorched and dry by divine love, on account of my defect and great imperfection; although somewhat watered by means of your epistle, full of holy words, kindling to the sweet and visceral love of the sweet Spouse of our souls; epistles of which kind your wretched and unworthy mother sometimes receives from her only and beloved son, conceived in the deep abyss of divine clemency and goodness and in the precious blood of Christ: who, inspired by God for the exhortation and salvation of his lukewarm and negligent mother, is destined by him to open the eyes of my intellect and for spiritual consolation. O great God! O vast goodness! Never did his divine mercy and charity look upon my sins, but in various manners and ways always showed me his immense charity. O my only and dear son, conceived in the blood of Christ and pre-chosen, pray the Savior Christ himself that I be not ungrateful for such great benefits and graces received from God. I seem to myself submerged in the sin of withered ingratitude. O my heartfelt son in the sacred side of Christ. I am like a bell, which invites others, and is itself worn down. O wretched me your mother! Pray God for me, and forgive me if I do not write more often: nonetheless I do as the Apostle Paul says in his Epistles, If I am absent in body, I am present in spirit. In eternal life there will not be so many occupations, as there now are in this wretched one. I commend myself to your prayers.

Epistle XXX.

About her nephew going to Ferrara to the Author, and the death of Blanca her sister.

[314] My only and genuine son, conceived in the precious blood of the crucified Jesus, may the supernal blessing descend upon your head. Amen. I received one most pleasing of yours, written on the day of the nativity of our Savior Christ Jesus, in which it appears that your Charity fears to be tiresome by asking your mother, to write you something spiritual for your consolation. Ah! my son in Christ: never can the petitions of her devout and most loving son, conceived in the sacred side of Christ Jesus, be tiresome to a mother. But your mother delays out of a good regard. When our nephew comes to your Charity, I will write more freely and send some things. He often told me: Beloved, I wish to go to Ferrara to the Father Prior of St. Gregory: and I was most content that he should go, and therefore I wrote that he should come to you: and he would have come, but certain matters of the greatest importance intervened: I hope in God that not many days will pass, before he goes to my comfort; because your sad mother cannot remain deprived of the presence of her only and dear son in the crucified Christ Jesus.

[315] Now I write with grief, about our dear and beloved sister Blanca, who has passed from this present life. They never said a word to me about her, except after she died. O my God! how greatly I grieve, that I a wretched one after all should remain here. Alas for me! they go to their home, and I a wretched one remain in exile on account of my sins. O son in Christ, let it not be irksome to your Charity to pray the divine Majesty, to draw your mother out of so many dangers, as there are in this wretched and gloomy life. Before the Nativity I received a certain epistle of yours: now I add nothing else, except that all of the household, and especially I placed in great need commend ourselves to your holy prayers, in which I have much trust, that they will obtain from God grace, that we may go together to the eternal fatherland. Amen. I have written in haste, and not without a present fever. Pray for me. The servant of the servants of Christ and your mother with humble commendation.

Epistle XXXI.

She grieves that her letters were not delivered, she repeats the argument of one.

[316] Jesus Mary. May he who suffered for us bless us forever and ever. Amen. My only and most beloved and heartfelt dear son, conceived in Jesus Christ; I have received your most pleasing epistle, in which I read that your Charity did not receive ours. I wrote two, and I greatly grieve that they were not delivered to your sweet and kindly Charity: I have much sought that messenger, and I do not find where he is. I wrote you in my second epistle, that it pleased God thus to deprive your Charity and me, that nothing in this life happens to us mortals without divine providence: and his goodness acts in all things or permits for a good end: and so the sweet spouse of our souls wishes to deprive us in whatever manner and way. My most loving and genuine son in the precious blood of Jesus Christ, I greatly grieve over your tribulations

as much as I would grieve over my own, on account of the bond of heartfelt love in Christ Jesus by which I am bound to you. What you do, beloved as for your own soul; the same does your wretched mother, lacking the presence and holy conversation of her beloved son: she finds no comfort, except in prayer: nothing else can lighten her mourning after the departure of her dear son, with so many other troubles too coming on. Patience. God walks slowly, but he arrives.

[317] This I do not say, son, that your absence pleases me; nay rather that it displeases me. Yet I pray your sweet Charity, only and dear son in Christ, do not be saddened. If it please the divine Majesty, we will be consoled sooner than we think. Great is the piety of God, which after tribulations bestows comforts, if not in this life, certainly in the other, to which may he at last lead us, to enjoy the happy and eternal fatherland. Amen. I commend myself to your prayers with the whole household. I have written in haste, because I very recently sent another. Your unworthy mother, with humble commendation. Postscript. Most beloved son in Christ, I wrote in my first epistle, to signify to you, that that trouble has departed from my chamber, and this I wrote for your consolation. Signify as quickly as you can whether you have received these, or not, for my quiet, although there are no secret matters in them, because I did not too much trust the messenger. I greatly feared lest you were sick, because for so long a time I had not your letters. O my God! with how anxious a desire I awaited. May thanks be given to God: I greatly compassionate your hardships. Pray for me.

Epistle XXXII.

She answers him asking, how one ought to pray, and what most pleases God.

[318] Reverend and dearest Father in Christ, and only son in the crucified Jesus. I have read your letters and especially the last, written to your unworthy and insipid mother. I tremble wholly, nor would I dare to add, why God dictated them. But I can deny nothing to the charity of Christ, which the supreme God has infused into our hearts. O divine love! what do you do in souls, not refusing labor for the love of Christ and the neighbor united to himself by charity! I say I am content to condescend to this pious petition, out of filial love conceived in the bowels of Christ Jesus and the abyss of divine goodness, constrained by all these reasons. I say, my most sweet son, conceived in the blood of Christ, that your petition is good, just, and holy: because prayer made with humility and faith and perseverance, acquires for the soul every virtue. But as to that daily prayer, I say what our Savior says, Praying do not speak much. Matthew 6:7 That prayer for the most part is made with weeping, sighs, tears, sobs, rather than with words: whence the Apostle, What we should pray for as we ought we do not know, but the spirit itself asks for us, and makes us pray with tears. After such prayer there sometimes follows an elevation of the mind, when one stands with the mind fixed on God, contemplating him as if present, and offering oneself to him with great affection: and the soul goes forth from itself, nor remembers any worldly thing. Romans 8:26 It sometimes feels a delight in the flesh, and an unusual impulse in the Spirit, who descends upon it, as the Prophet says, My heart and my flesh have exulted in the living God. Psalm 83:3

[319] As to that, which most pleases God in the soul; it seems to me, beloved Father and only son in the precious blood of Christ, that that thing is cleanness of heart and divine love, as Dionysius says, Love is a uniting force, transforming the lover into the beloved. And so it seems that these two things most please God in the soul. Nonetheless, dearest Father and son, you know this better than I your unworthy mother. I beseech forgive me, that I have not fully satisfied all your desire, most loving son in the sacred side of Christ Jesus. Amen. I render infinite thanks to your kindly charity for the offering made to me, beginning on the day of St. Catherine, bride of Christ: I too a wretched sinner make a special prayer for your Paternity. May God not look upon my demerits, but upon the abyss of his piety and the faith of his only son in the crucified Jesus. Pray God to give us grace of seeing each other again in Paradise. I say nothing else now. Pray for me. etc.

Epistle XXXIII.

On the affections of true love.

[320] Reverend Father in Christ in the crucified Jesus. May salvation and gladness be in us always in the Lord. According to the opinion of the divine Dionysius, it is proper to perfect love, that the lover be weakened with the beloved, and that according to natural reason: because when the beloved thing is present, it causes singular joy; and when absent, sadness and mourning: whence when the lover is deprived of the beloved thing, he is restrained in his bodily acts, which restraint causes weakness. But that this is true hear the uncreated Wisdom of Canticles four saying, I languish with love, says the Savior. Seeing human nature deprived of the eternal good, he says to his holy Father; Father, I suffer great weakness. Asked: What kind; he answers, Of love toward my wretched creature. Likewise love has this other effect, that it melts, like fire wax: for so he who loved us, melted himself and turned himself wholly into love toward us. So too ought he to do who loves God.

[321] Love has also this effect, that it wounds by looking upon the spouse Jesus Christ. My soul, so ought a true lover to do, to sustain wounds and torments for the love of him. True love also inebriates. You ought therefore to know, dear Father in Christ and beloved in his precious blood, that he who is drunk forgets himself. Now behold Jesus Christ, my pre-beloved Father, in the precious fountain of his most sacred side; you will see whether he remembered himself on the cross: but he said, Father forgive them. Let us see therefore, my most sweet Father, whether we have that fire of holy love: if we find it in us by grace, let us give thanks to the divine goodness, if not let us strive by assiduous prayers to find it. I say nothing else now. Pray God for my sick companion, and for me your unworthy mother in the crucified Jesus. Amen. May your Charity too forgive me, that I visit you so slowly by this my epistle: the cause is many occupations, nothing else.

Epistle XXXIV.

She accuses her lukewarmness in the love of God, and desires to be inflamed by it.

[322] Reverend Father in Christ, and only dear son in the great fountain of divine goodness. It seems strange to your unworthy mother, that in these days she has learned nothing of her kindly son. What would happen, if he were far removed? O most pious and merciful God! do not deprive the wretched mother of her heartfelt son in the crucified Jesus, if it so profit our souls. It seemed good to me to write these few words to your Paternity, to satisfy part of my duty, and to commend myself to your prayers: because I feel myself very cold in divine love and quite lukewarm; and that on account of my great negligence and defect, in that I am not inflamed, with holy charity as I ought. Yet I pray God, to so transform me in his most holy love, that I be satisfied with the precious blood of Jesus Christ, as an infant is satisfied, sucking milk from the breasts of his mother. So we, my dear son in the crucified Christ and conceived in him, in divine contemplation, taste the blood of the crucified Jesus from his most holy side, as the enamored holy Catherine did, inflamed with divine love. O eternal God, Jesus, crucified love, kindle my adamantine heart, which by such great fire is not softened and by such inflamed love. Therefore my Father and only dear son, granted me by the good and sweet Jesus, not by my merits, but by divine grace alone, to relieve my need, pray for your wretched sinful mother. Do not look upon the ingratitude, which she uses toward her creator and savior Christ Jesus, and her beloved son in Christ, to whom she is so greatly obliged. Nothing else now, except that God inflame our hearts with his divine love. Amen. etc.

Epistle XXXV.

She aspires to eternal life, there at last to be satisfied.

[323] Jesus Mary. Reverend and most loving Father in Christ and only beloved son, conceived in the precious blood of that most sacred fountain, the side, I say, of Christ Jesus crucified, who may deign by his grace and mercy to grant to your Paternity and to me your unworthy mother, that we may be able to see that unfading light, which those blessed spirits contemplate, seeing face to face. And therefore David the Prophet, wholly desirous of seeing that most profound light, said with a loud voice; Lord there is nothing in this world, which can satisfy my desire, but I will be satisfied when your glory shall appear. Then, my Lord, I will be content, I will be glad, glad, and full of jubilation, when you show me that infinite glory and supernatural light, which you showed to Paul, who so greatly magnifies, praises, and declares the excellence of that blessed life, which is prepared for souls loving God, and bound with him by true and perfect love. May the sweet Jesus grant it to your unworthy mother, and to my only son in the crucified Jesus. Amen. May God be your rewarder. To your prayers I commend myself. etc.

Epistle XXXVI.

What it is to be washed in the blood of Christ.

[324] Jesus my love. In the name of Jesus Christ and the sweet Mary, my most loving Father in the crucified Christ and only son. I am certain that my spiritual powers and perfections cannot ascend to that which signifies, To be washed in the precious blood of Christ Jesus crucified: yet for the love of Christ himself I write these few words, constrained by the charity of the good Jesus, which I bear toward your Paternity and your most sweet and kindly Charity. According to my scanty judgment and common sense, as a rough and unlearned woman, kindly and dear Father in Christ, To be washed in the blood of Christ Jesus, seems to me to be said of one, when the creature is wounded in the heart, and in the mind inebriated with his precious blood; and the soul itself, wherever it turns, sees Christ crucified, and reddened with his blood; and so it kindles its desire and affection, that it has none except Jesus and his wounds, whence it takes all comfort and joy; ambitioning nothing so much as to be wounded with his wounds, by means of which there comes to it an intimate and heartfelt affliction from their

consideration, especially of the sweet wound of the most holy side. O God why is the human heart not split, or how can it find rest, until it has found its center and term in which it may rest, that is, the sweet spouse of the holy soul, Christ Jesus crucified? Amen. Forgive, my Father in Christ, my presumption: to your prayers I commend myself, and the soul of a certain Confessor of mine, who died; and my brother who is in the camp with the Lord Marquis. Peace to you. Sister Osanna, unworthy servant of the servants of Christ Jesus, wholly yours in the Crucified, with humble commendation.

Epistle XXXVII.

She commends the soul of a certain deceased person: and sends him alms for having Masses said.

[325] In the blood of Christ many greetings. It is a worthy and laudable thing, my most sweet Father, to consider the things of holy Paradise, and no less always to have hands full of gold. A man would not easily remember the poor beggars, and there would always be danger, as long as the soul remains in this mortal body, of exalting oneself into pride. Every devout creature ought therefore to consider this, lest it fall into that wicked vice of pride. God does not wish that we always have things our own way: but the most wise God himself orders all things most wisely. O Father in Christ, anointed with the most sweet blood of the plucked and naked pelican Christ Jesus, if ever there was in the world love and charity of Christ toward me, now I pray that you be willing to show it, by praying most intensely in your Mass for a soul, which has passed from this life and needs suffrages. I commend it, as my own, and no less. We are all redeemed by the precious blood of Christ Jesus.

[326] I send you alms: take care to have Masses said as soon as you can. I take care to have them said elsewhere too; but on account of the faith and devotion which I have toward your Masses I send it to your Paternity, with great trust. O beloved and sweet Father in the Crucified; I beg extend your great and feathered wings of your fiery prayers sprinkled with the blood of Christ even over me unworthy. This morning, after holy Communion, I presented your soul to the fountain of divine goodness, and to the holy and most sacred side of Christ Jesus. Father, I ask by the passion of the Lord, that you tell this to no one. Tear up the epistle or burn it. I think indeed I am most certain, that you will be faithful to me. I greatly commend myself to your holy prayers. I say nothing else now. Immerse yourself in the blood of Christ crucified. Amen. From Mantua, June 24. I pray by the passion of the Lord, that you yourself say at least one Mass, if you cannot more. Sister Osanna of the Andreasi, unworthy servant of the servants of Christ, with humble commendation.

Epistle XXXVIII.

She asks to be prayed for, but without anxiety; and she exhorts to bear gladly whatever hardships.

[327] My only and most heartfelt son, conceived in the precious blood of the sweet crucified Jesus, may God save you and preserve you in his holy grace, by the merits of his precious blood, scattered upon the holy cross. Amen. Having found a messenger convenient enough, I could not omit to write something to my dear son, whom I love with a perfect heart and true love in Christ Jesus: and therefore I a wretched sinner do not cease to pray God, to give him and me the heavenly kingdom and perpetual consolation, as I firmly trust your Charity does toward me unworthy, although my demerits put a hindrance to your holy prayers. Indeed, my most loving son in Christ Jesus. As my own soul, even though on account of my sins I am not worthy to be heard; yet may God, whose ample mercy exceeds all human iniquity, make my mind capable of your prayers: therefore it is not expedient that you cease to pray for me: nay rather frequent and multiply prayers, because I am in labors and afflictions. Yet I pray dear and only son in Christ do not be solicitous on my account, for I am certain, that God permits many tribulations, for the good of our souls and the increase of glory: but we ought especially to bear them with a glad mind and heart: for in respect of eternal goods they will quickly pass. Therefore, dear son, let us rejoice in every bitterness, because all will be turned into true sweetness. I pray by the heart of Jesus Christ and his precious blood, let it not be troublesome to you to tell me of your state for the comfort of your wretched mother, deprived of the presence of her dear son in Christ. I add nothing else now, except that God give us eternal life. Amen. etc.

Epistle XXXIX.

She prays a happy Easter, desires that he come to Mantua, aspires to the heavenly Spouse.

[328] Jesus. Reverend and dearest in Christ Jesus, and to me heartfelt and only son in the great fountain of the precious blood of the mellifluous Savior Jesus. May his peace be always with your Paternity, by a firm and perfect union, and especially in this coming solemnity of holy Easter, and likewise with your unworthy mother in the crucified Jesus: that his divine Majesty may deign, by his mercy, to fulfill our holy desires, as the desires of the holy ancient Fathers were fulfilled, who desired to see Christ born according to human flesh, continually crying out with a loud voice to the eternal Father, day and night, with weeping, tears, and sighs, that he open his hearts inflamed to the eternal God; whence he, seeing their holy desires, wished to console them and fulfill the promises made to them, on account of their continual prayer, and firm and stable faith, doubting nothing but firmly believing that God wished to hear them, as also he did: for perseverance alone to the end is crowned at the end.

[329] Therefore my dear, and only and kindly son, conceived in the precious blood of the immaculate Lamb Christ Jesus, pray that sweet spouse to hear us, and that (if indeed it is better, and profit the salvation of our souls) your Charity return here from the Chapter to dwell. I pray God not to look upon my demerits and ingratitude; but upon the abyss of his mercy. O my God! O eternal happiness! O blessed and heavenly fatherland! There above we will not have to be separated. O great rest! O great joy! to be united with God, and in the company of our true friends. Pray son, dear in Christ, that we may meet each other in our fatherland of eternal life, to enjoy the sweet Spouse of our souls Christ Jesus, my love. Moreover I much pray your sweet and kindly Charity, that you be willing to insist by praying with God, that he give me grace of loving that immaculate Lamb Christ Jesus with a perfect love, which burns continually toward him and the neighbor. O my dear son in Christ: I greatly compassionate your Paternity: yet let not the labor be grievous, considering the copious reward in heaven. Amen. etc.

Epistle XL.

The usefulness of endurance, to which she exhorts her son, and desires to be joined to him in heaven.

[330] In the midst of my heart is meditation on you, my dearest Father in Christ and only son in the precious and sweet blood of the good Jesus, the spouse and savior of our souls. May the peace, salvation, and consolation of the Holy Spirit, who may establish and confirm your heart in peace, quiet, and tranquillity of mind. Such is easily acquired when one brings back to memory this worthy saying, which St. Isidore brought forth in book 3 on the supreme Good: To great profit by the divine judgment the mind of the just man is agitated by diverse sufferings and adversities, for which if he has not murmured, but given thanks to God, and reckoned it of his own fault by which he is worthy to suffer such things; this which is endured from suffering, will be reckoned for virtue; in that he both recognizes the divine justice and understands his own fault. Therefore my Father and only son in the bowels of the sweet crucified Jesus, willingly and cheerfully bear tribulations for the love of God, and hope in him, and be not cast down in mind: but by continual and fixed desire confirm your mind in the eternal God: because by so doing nothing will be so hard and bitter that it will not grow sweet; St. Gregory saying in the Morals: If the human mind is directed by strong desire to God, whatever in this life seems bitter, is esteemed sweet; and all that afflicts, it counts rest; it desires even to pass through death, that it may more fully obtain life. This life, my dear Father, may Christ Jesus himself grant by the merits of his most sacred Passion, to you Father and to me a wretched and great sinner. I commend myself to your prayers, in which I greatly trust. Nothing else, except that God grant us grace of finding each other in that great supper of blessed life, where there are dishes so various and delicate. O great God! O eternal fatherland! O my God! do not leave the son in the side of Christ, and the wretched mother and the poor one upon the earth any longer, sojourning in this life; but lead them to their own fatherland, if it please your Majesty. Amen. etc.

Epistle XLI.

She desires to be immersed in the wounds of Christ.

[331] Reverend and dearest Father in Christ, in the greatest fountain of divine goodness, which we await with the highest desire, to be satisfied in the deep sea of the eternal Trinity. O peaceful sea! when will it be that my soul be satisfied in you, and in the consecrated side of the sweet Jesus, who pours forth blood in great abundance for souls kindled with divine love! O Wounds of Christ, how sweet you are; especially the wound of the holy side, in which like wax to fire, the soul melts, running there like a deer to the fountain of living water. O my heartfelt Father, and in the bowels of Christ dear son, by the charity of the most merciful God, pray that he not look upon my great sins and demerits, but upon his grace and mercy and your remarkable charity, intent on my help. I say nothing else my pre-beloved Father in the crucified Jesus. Amen. I beseech pray God for me. etc.

Epistle XLII.

Dwelling abroad she desires to return to Mantua, and consoles herself by the example of the Mother of God, going forth to visit Elizabeth.

[332] Reverend and dearest Father of mine in the precious blood of Jesus Christ, and beloved dear son in the same crucified one. I have received one epistle of yours, as pleasing as anything could be, since I am away, except divine grace. O eternal goodness! how great you are toward me, a wretched sinner, by inspiring your faithful servant to visit me, his unworthy and wretched mother, placed in this garden, wholly thorny and wild, on account of my defect and great imperfection. I pray with great trust, and as a grace I ask of your Paternity, that you signify to me how you fare,

and deign to pray the divine clemency, that by his piety and mercy he give me grace and dispatch, that I may quickly return to Mantua. It does not please me to dwell abroad. Patience, for the love of Jesus Christ, and the sweet Mary his most holy mother, who deigned out of humility and charity, and out of love of her eternal Father and Creator, to visit holy Elizabeth, when the time of her childbirth was at hand. O kindly and most beloved Father, and dear son in the most sweet and precious blood of Jesus Christ crucified, I beseech your sweet Charity, to forgive me that I have been slow in giving an answer to your epistle: and I commend myself to your prayers. I hope quickly by God's grace to come to Mantua, by means of your prayers, in which I greatly trust. Nothing else now. I find such great occupations in this desert, that I can scarcely recite the Office. Patience. My sins deserve this, and they even a greater punishment. May the infusion of the Holy Spirit be in our hearts. Amen. etc.

Epistle XLIII.

On the feast of the Lord's Ascension, she answered the epistle, in which he had asked to be corrected by her; and she humbles herself vehemently, on account of the scanty fruit hitherto produced.

[333] Jesus my sweet love. Reverend and dear Father in Christ and only beloved son of mine, conceived in the blood of Christ. May he who today ascends above all the heavens be our peace and true salvation. And indeed, most loving son in Christ, you have I believe taken the example of our sweet Savior Jesus crucified, who so greatly and in such a way inebriated himself with love of human nature, that he inclined himself into the virgin's womb, humbling himself even to the death of the cross. Meanwhile your epistle, recently received by me, seemed sweet beyond honey and sugar. That I may answer it, I contemplate your intimate and sweet love, which from so vile a thing asks correction. I know this does not proceed from ignorance, because you know well enough my vileness and misery. O solid goodness of God, which leads your elect to this, that what is bitter seems to them sweet; the harsh, smooth; the stench, a sweet smell; sourness, sweetness. O glorious Jesus, crucified for me! all this your goodness does toward me, that my senses may awaken to the knowledge of you my God. May the supreme goodness and clemency of my kindly Creator and sweet Savior open my eyes, to know my imperfection; however much I be endowed with the grace of God, and clothed with the religious habit, yet I am guilty of the greatest ingratitude, and far from the desired dwelling and cavern of the sweet side of the immaculate Lamb Jesus Christ opened for me.

[334] If I had the true light of the intellect, tears would never fail my eyes, that now near the desired fatherland, I still remain outside the true lodging like a wandering sheep. It is no wonder that I come to the term with few handfuls and fruits: because I am joined to the prodigal son, that is, to the mortal body and have squandered and consumed my substance. Therefore, dear and sweet son in our crucified Jesus, after the example of our Savior, multiply your most devout prayers, in which I have great nay the greatest hope with his goodness, for me, kindly received as a disciple at his holy feet, though a sinner. But as to your petition, my most sweet son in Christ, the saying of your Reverence deserves not correction but praise; and I confirm it. We will be sometime where that bright and shining mirror is, and we will see and know all things. O Lord my God, strip the soul of the mother with the soul of her son, conceived in the blood of Christ, of the garment of this body; that in the eternal fatherland it may see and know all things, namely you my God. Amen. Your unworthy mother in the crucified Jesus with humble commendation.

APPENDIX.

The testification of the Author, and of others sworn upon the truth of the foregoing epistles.

[335] My dearest Reader. Know for certain that these few epistles, written with the Virgin's own hand, The foregoing epistles to prove the affection of the Blessed toward the Author. and directed to that very spiritual son of hers are not inserted into the present work through boasting or presumption, but only (as God knows) for a good end and the salvation of souls; and likewise to this end that it be not hard for the Reader to believe whatever we have written in the foregoing holy conversations; if in those epistles you consider the familiar charity and immense love, which that blessed soul bore and had toward her aforesaid spiritual son in Christ. Yet such epistles and other things written about her, are as it were nothing in respect of those things which are not written nor told, nay can neither be told nor written about her sanctity. And of this matter I render a firm testification before God and men, as much as I know and can. But let each one be secure of this: because I hope that, by means of divine grace, there will be shown in time and understood greater and more things, than we have now written. Amen. Praise be to God and to the virgin. Thus far all in Italian, if you except the few Latin words repeatedly interposed.

There followed at the end a process, such as I subjoin, lest anything be lacking to the integrity of so ancient and authentic a work. But the Process is written in Latin, but the mandate of the Bishop, and the supplication of the Marchioness in Italian.

[336] In the name of Christ. Amen. In the year from the nativity of the Lord 1507, Indiction X, in the time of the most serene Prince and Lord Lord Maximilian, by the favoring clemency of God King of the Romans and ever Augustus, In the year 1507 they are offered to the Vicar General, on Friday, the ninth of the month of April, at Mantua, and in the castle or citadel of the same, in the quarter of the Eagle; before the Reverend Doctor of both Laws Lord Angelo Germinello of Narni, Vicar of the Bishopric of Mantua, and in this part special Commissary of the most Reverend and most Illustrious Lord Lord Ludovico de Gonzaga, Elect of Mantua, as of such special commission appears by the letters of the same most Reverend Lord, whose tenor is such, and follows on the back. To the venerable and distinguished Doctor of Decrees Lord Angelo Germinello of Narni, our most dear Vicar general.

[337] by the mandate of the Elect Bishop of Mantua, Ludovico de Gonzaga, Elect of Mantua, Marquis. Venerable and distinguished Doctor of Decrees, our most dear one. You will see by the enclosed what we have been requested by the most Illustrious Lady Marchioness, whose petition is truly most honest. Therefore we wish and commit to you, that you ought to do all that the request contains, as is committed to you, or shall be requested of you: all which we will hold ratified and pleasing: and fare well. From Gazoldo, April 7, 1507. The tenor of the letters of the aforesaid most Illustrious Lady, namely on the back. To the most Reverend Father in Christ and most illustrious Uncle and Father to be honored, Lord Ludovico de Gonzaga, Elect of Mantua, Marquis.

[338] Most Reverend Lord, since the Excellency of my Lord and I myself together, are held by the highest desire, of bringing it about that in authentic form there be approved and recognized certain epistles of the venerable Mother Blessed Osanna, asked by Isabella the Marchioness, by way of trustworthy witnesses, who know very well, that the said epistles were written by the very hand of Blessed Osanna, that the memory of her sanctity and life, and of the wondrous graces divinely granted her (as far as can be done by us) may not perish, but remain among our posterity with whatever authentic authority; we pray your most Reverend Lordship, to receive in authentic form a testified record of the approbations of the said letters, that they are written by the very hand of the Blessed: which witnesses the Venerable Father Prior of Credaro Friar Hieronymus of Mantua will produce; and let him order an authentic writing of the testified record to be made for perpetual memory. that he take care to have them authenticated. And may your most Reverend Lordship deign quickly to dispatch such commission, because it is necessary for the Prior himself to depart next Sunday, to go to Siena to his Chapter. I commend myself to your most Reverend Lordship continually. From Mantua, April 7, 1507. Your daughter Isabella Marchioness of Mantua etc. Benedictus Capilupus (as below) Secretary.

[339] There appeared the Venerable Father Friar Hieronymus of Mantua, honorable Prior of the convent of St. Mary of Monte Oliveto, otherwise of Credaro, Before him the very Author of the work appearing, of Mantua; and before the aforesaid Lord Vicar he exhibited and presented certain letters of the late Venerable Sister Osanna of the Andreasi of Mantua, sent forth to the very Friar Hieronymus, which he said he wished to prove and show, to be letters written by the late aforesaid Sister Osanna to the very Friar Hieronymus, for perpetual memory. And to prove and show that the said letters were written by the hand of the aforesaid Osanna to the very Friar Hieronymus he produced as witnesses, to prove that they were written by the very hand of Blessed Osanna the below-written, whom he asks to be admonished and the oath to be administered to them, of telling and testifying the truth upon that, about which they will be questioned concerning the said letters. Namely the most Illustrious and most Excellent Lady Lady Isabella, Marchioness of Mantua; Lord Benedictus de Latiosis, Doctor of both Laws and Canon; Lord Bernardino of Urbino, Canon; the worthy Lord Benedictus de Capilupo Secretary of the aforesaid most Illustrious Lady. Which witnesses indeed admonished, of the oath administered to them by the aforesaid Lord Vicar, with their hands touching the Scriptures, swore upon the holy Gospels of God, to tell and testify the truth, upon that about which they will be questioned.

[340] he presents the Marchioness herself, And the aforesaid most Illustrious Lady Isabella being questioned by the aforesaid Lord Vicar, testifying upon her oath said, that she had and has with her letters and from the letters, written by the late Sister Osanna of the Andreasi: from which letters she said she knew, that the letters there exhibited and presented by the aforesaid Friar Hieronymus, were and are written by the said late Sister Osanna: and she judges and reckons them to be so, and to know this from the style and characters and letter-forms of those letters, conformable to the letters written to the witness herself by the aforesaid late Sister Osanna: and so it would be said, judged, and reckoned, by anyone having knowledge and acquaintance of the aforesaid things, as she the witness has: and this is as much as she said she knew. Being questioned as to the cause of her knowledge; she answered that she knew the aforesaid things, because she the witness had and has letters and from the letters of the aforesaid late Sister Osanna, and has knowledge of the aforesaid things, she judges and reckons as she said above and testified. Being questioned about the place; she answered: In the city of Mantua. Being questioned about the time, she answered, From twelve years back and beyond in which she knew the aforesaid late Sister Osanna and in the time of her life. Being questioned about co-witnesses or those who ought to know the aforesaid things; she answered, By witness Lord Benedictus de Latiosis, Lord Bernardino of Urbino, Canons, Lord Benedictus Capilupus, Secretary of the Lady witness herself; the worthy Physician Master Anselm of

Meus, of the Mantuans and several others.

[341] Likewise the aforesaid all being questioned, except Master Anselm the Physician that is the Medical man (who perhaps being absent by an unforeseen chance could not testify, and three others. but would testify afterward if it seemed needful) responded all similarly word for word, alleging in the cause of their knowledge several letters, written to them by the late aforesaid Sister Osanna, while she lived among men. But the Printers conclude the book with this memorable formula. To the praise and glory of the most high God, and in honor and ornament of the most chaste, and renowned for beauty, and without doubt most blessed, The printers' colophon. Sister Osanna, Patrician of Mantua, the present work was printed in the city of Mantua, by the learned man Leonardus Bruschus, in the year of the Lord 1507, on the 10th day of July, in the reign of the renowned Prince Francis Marquis the fourth, the most Invincible.

NOTE OF D. P.

To the second tract of this Life, II, chapter XVIII.

Page 778, num. 244. Three things in this article the saint asserts, not to be so taken as if divinely revealed, just as they were altogether done, but as in rapture set before the imagination according to the species previously had from the heard words of the preachers as they most moved the pious affection of the hearer. First that the Mother of God meeting her son bearing the cross fell to the ground at the sight of him as if dead: for though this grief was the highest, yet perhaps it will be more rightly said that the virgin was present by God's grace with the same constancy of mind which she held when she stood near the Evangelist beside the cross of Jesus. Secondly when it is weighed how much Christ suffered in his breast, when his arms were drawn toward the holes prepared such that is that it was truly done can scarcely be believed if one considers the use of nails by which something whether soft as the hands were, or harder is affected with wood. For such wood ought to be not perforated but solid that the driven nails may firmly stick: unless perhaps certain small beginnings of holes be conceived, driven no deeper than is needful for receiving somewhat the tips of the larger nails, lest these be bent back before they could sustain the heavier blows of the hammers. Thirdly when it is said that with Christ already nailed they raised the cross, contrary to what is said to have been revealed to St. Bridget about the cross first well fixed in a pit made for it: to which then Christ being bidden to ascend and standing on a transverse peg stretched out his arms to be fixed with nails. For all these things see my parergon between the two lives of St. Mary Magdalene de Pazzi at the middle of May 25 on the Acts and sayings of the ecstatic saints not to be too confidently assumed for historical definitions, since God, intending nothing less by such things than to satisfy the curiosity of those who, neglecting the kernel of the sacred Mysteries, are wholly engaged in chewing the rind of the varying circumstances.

June III: 19. June