Christina of Stommeln

ON B. CHRISTINA OF STOMMELN, A DEVOUT VIRGIN OF THE ORDER OF PREACHERS,

IN THE ARCHDIOCESE OF COLOGNE.

IN THE YEAR 1312

PRELIMINARY COMMENTARY.

Christina of Stommeln, Virgin, in the diocese of Cologne (B.)

BY THE AUTHOR D. P.

§. I. The Acts by her intimates. The Life written by a near-contemporary.

Lucia of Narni, of whom as a Blessed we shall have to treat on November 15, foundress of the monastery of St. Catherine of Siena at Ferrara, As to B. Lucia of Narni God impressed visible stigmata in the year 1496, on April 27, having been brought to judgment at Viterbo, said and affirmed candidly that St. Catherine of Siena, by prayers and supplications, obtained from our Lord Jesus Christ that the stigmata of this Lucia, impressed on her in the preceding year on the last day of February, should be visible and palpable, in faith and testimony of the stigmata of St. Catherine herself. These things were done about the same time in which, before the Apostolic see, there was treatment of reforming or mitigating (just as it was also reformed and mitigated) not long after, by the Bull of Sixtus IV, prohibiting all images in which the Saint was depicted marked with the wounds of Christ. There are extant, of Hercules Duke of Ferrara, to certify the stigmata of St. Catherine of Siena, of the four Doctors employed by him, of Peter Bishop of Telese, Suffragan of Ferrara, and of Cardinal Hippolytus of Este, the sworn testimonies, attesting by ocular faith in the year 1501 that those stigmata had been seen by them in the flesh of Lucia even then living. Now just as God ordained these things to be done thus, that he might give indubitable faith to the more ancient miracle wrought in Catherine of Siena two hundred and more years before; so it seems to me that in the thirteenth century the same providence dealt with B. Christina of Stommeln; [so too the marvels of Christina of Hesbaye he willed to be confirmed through the one of Stommeln.] which had raised from the dead St. Christina, commonly called the Astonishing, in the year 1186, that in mortal flesh, above the condition of human frailty, for the conversion of sinners and the refreshment of souls in purgatory, she might suffer those things which it was commonly very well known she had suffered for 42 years, and which, in the eighth year from her death, the year of Christ 1232, Thomas of Cantimpré wrote, to be given on July 23. For in the tenth year after these things were written, there was born another Virgin, similarly called Christina; in whom God, even before her first and natural death, was to work the same or greater miracles to the same end, at Stommeln two leagues below Cologne; which he had worked in Hesbaye, a part of Brabant, near Saint-Trond, distant only 34 leagues from Stommeln.

[2] The Acts of this Younger Christina, on whom, equally with the former, the common people made the name "Astonishing," but others, for distinction, The Acts were written by her intimate, Peter of the Order of Preachers, added the surname "of Cologne," were written in part, while she herself was still living, by an eye-witness, Brother Peter of Dacia, of the Order of Preachers, who was of the greatest knowledge and authority, and the chief Lecturer among the Lecturers of the Preachers in Gotland his native land, twice also Prior; and who was divinely given to the said girl Christina in friendship, as guardian, and curator, and also special and spiritual consoler, as is read in the title of book 2, which for us will be the first. Another part of the Acts the same Peter, absent in Denmark, received in writing from the intimates of the same Virgin, she herself dictating. All these, with many Letters pertaining to the same matter, and reduced by me into natural order, each at its own time, after the book on the virtues of Christina the Bride of Christ, compiled by the same Brother Peter, written in a great parchment volume, the College of the Canons of Jülich keeps, together with the body of the Virgin.

[3] This Peter, about to write of his Christina, could have prefaced the same things which Thomas did of his: "I, an unworthy Brother of the Order of Preachers, for the edification of readers, with the same certainty with which Cantimpré wrote of the former. and especially for the praise of Christ, have described these things, though in unskilled speech; certain indeed from the relation of the narrators" (Peter would add, however: "and of those things which I myself saw and handled with my hands"). "Nor without reason would I call myself certain, since I plainly have as many witnesses" (besides his own eyes, Peter would say) "in the many things which I have described, as at that time in the town of St. Trond" (let him say, "in Stommeln") "could use reason. Nor did so much time pass as oblivion absorbed and buried them; since it is no more than eight years that I wrote these things, after her death" (Peter would say, "Christina herself still living"). "But other things, which no one of men could know except herself, I heard properly from those who testified that they had perceived them from her mouth" (but most things the same Peter heard from her mouth). "And let whoever reads this know that I believed such witnesses as would by no means deviate from the center of truth, even to have their heads cut off"; just as that the same Peter would not have deviated of his own accord will sufficiently appear from his writings, attesting the most religious mind of the man.

[4] Christina, of whom we have undertaken to treat, died about 25 years after the said Peter, namely in the year of Christ 1312; and humbly buried in the cemetery

of Stommeln, She died, 25 years after these things were written, in the year of Christ 1312. soon began to shine with such great miracles, that Theodoric, Count of Cleves, who had obtained that dominion in the year preceding the Virgin's death, judged that her bones should be more honorably placed. While he himself, present, attended to this matter, and with confidence anointed himself with the health-bringing liquor which flowed between his fingers from one little bone of hers, he was healed of an incurable paralysis; and returning on horseback, he who had been carried in a cart, it can be believed (for who rather?) supplicated the Lord Pope, then either Innocent or Honorius the third, that she be canonized, as it is read that supplication was made, at the end of the Life which our Rosweyde copied from the first part of the Garden of the Saints, collected in the fifteenth century by John Gillemann, becoming a Saint soon on account of frequent miracles. Canon Regular of Rooklooster near Brussels. That Life I will give after the Acts, inasmuch as it would be of almost no authority, unless these things were premised. For neither is its Author named, nor is its authority built up by any of those signs by which it is wont to be conciliated, when the writer indicates whence and how, in what way and when, he received the things to be written. Yet because from its last lines it is established that it was itself written before the bones were elevated (and these were elevated, the Life being also written, which is given from a manuscript. as is shown below in book V of the Acts no. 58, by Count Theodoric; and so some time before the year 1325, in which he died) — because, I say, it is established that the Life was written before the elevation of the sacred bones; it is also established that it was written a few years after the death of Christina: the authority of this Life would therefore, on such a hypothesis, be even the greatest: but neither, that hypothesis being denied, would the antiquity of the Life itself be small; and so neither its authority, since indeed in the Prologue it is thus read: "This Virgin Christina is not inappropriately called, by common speech, the Astonishing; since, after the likeness of that Christina the Astonishing, who lately flourished in Hesbaye … she suffered wondrous and innumerable things from the malignant spirits, for the honor of God and for the necessity of souls placed in danger": where the word "lately" does not seem able to be extended far beyond one century from the death of the former.

[5] Would, however, that some one of those had undertaken this work who, after the rest from temptations granted to the Virgin, were then for 24 years conscious of her secrets! Why the Acts of the 24 years are lacking to this Life, Would that at least such persons had taken care to commit to little codices for their own memory the things which they privately learned by sight and hearing, partly of the benefits derived through her to others, partly of the operations of her internal and external virtues, and finally of her happy passing! Now we grieve that all these things are omitted in a Life by a man who nowhere indicates that the Blessed one was seen or heard by him; but, remaining Anonymous, he seems to have thought it enough that he could make certain the things written by him, partly from the aforementioned Acts, and the miracles after death, partly from the names of witnesses to be subscribed at the end. For it is likely enough that that Life was compiled, in order to Canonization, by some one of the Preachers of Cologne; to whom the Acts were sent, with some marginal additions suggesting certain notable circumstances of persons and places, not so expressed there. But he, after briefly narrating her death, perhaps continued in the same treatise (for what we have lacks the clause usual in such things, with the glorification of the holy Trinity) — continued, I say, also the miracles, wrought through her living and dead; as the custom was to do in those Lives which were sent to the Curia, to serve for the proving of the health: and the name of the author. in these too it was not the custom to express the name of the writer, for the reason that relations of this kind were sent as the common testimony of all who supplicated for the canonization. But that part about the miracles, as often elsewhere, those omitted who, since Gillemann professed to collect the Lives of the Saints, believed the Life to suffice the more easily, the more prolix it was even without them.

[6] The order and manner, and the very faith with which the Acts are written, and the time of the several parts, will be clear to the Reader of themselves, The book on her praises is omitted, with the help of the Notes which we add, both marginal and those subjoined after each chapter. The Translations of the sacred bones, from the cemetery into the church, from Stommeln to Nideggen, from Nideggen to Jülich, with the cult successively promoted, will be explained in chapter VII of book V. There will follow book VI on the virtues, the first in the manuscript codex; which Bolland neither found entire; nor, had he had it entire, would he have wished to copy it; because the Author Peter put the whole together in covered words, in such a way that neither is her nation, which he praises, signified; nor is the number, nor the case, nor the time, nor the manner of the several virtues preserved; while sometimes a deed is narrated, sometimes about deeds he conjectures, sometimes he is informed by counsels; inasmuch as nothing less than a historian sometimes a saying is proved by the authorities of the Holy Fathers, sometimes the matter is confirmed by a similitude. Whence it appears that there was nothing here to help a historian; and those things, if they were now transcribed, would perhaps need an Oedipus, to fit each to Christina. The same is easy to understand from John, Master of the schools of Stommeln, whom in place of a Notary she used for writing letters: who, concluding one of them to Peter, asking that the matter for chapter 3 and 4 of book 3, and the continuation of that little book, be sent to him; and written as if about another. "But know this," he says at no. 37, "that that part which I have in the likeness of a certain daughter of yours, I expounded wholly to Christina; about which she was wondrously consoled, and heard it in such great simplicity, that she even marveled about you, why you had not made mention of that daughter; taking nothing thence, indeed, whence she might suspect that she was the one who was being described."

§. II. Whence and how were the Acts transcribed? The day of death and of translation, and the cult.

[7] The Acts vainly desired by the Carthusian Garnefeld, I have a copy of a letter which, written to him by the R. P. Werner Weier, professed of the Cologne Charterhouse, the R. P. Jacob Polius, Chronographer of the Order of Recollect Minors in the Province of Cologne, communicated to our Bolland in these words: "Since I have understood that your Reverence has some work in hand, I would humbly ask that you bestow no less care on the writing of the history of B. Christina of Stommeln, an altogether admirable Virgin: which our deceased Father Garnefeld would gladly have wished to adorn: but he could not have the manuscript books about her: who, while yet living, told me that the R. D. Trivius, Dean of Jülich, the predecessor of this one, in his sickness vowed a vow to the blessed Virgin of writing the history if he recovered health: afterwards, being well, because he could not have all the fragments (for there were lacking at the beginning of the codex, where the book on the virtues which I mentioned, and commended to the Confessor of the Nuns of St. Cecilia, filling twenty-three leaves) — prevented by death, he commended the business to the R. D. Hack, Canon of St. Severin and spiritual father of the Virgins of St. Cecilia, his nephew; which Virgins have in their monastery a manuscript book on the life and deeds of B. Christina, which P. Garnefeld could not by any prayers obtain to be lent to him."

[8] Bolland obtained it from Jülich and transcribed it in the year 1641. More fortunate than he was our P. John Kritzradt, then residing at Sittard, on the outermost borders of the Duchy of Jülich toward the Meuse, hope being given him by the R. D. Bertram Schreiber, Canon of Jülich, under whose custody the book was, of receiving it on loan for some months. For he persuaded the Dean and Chapter that the book should be sent to Aachen, to be copied there by himself for our use: but since he was hindered from going thither, he obtained that the same could be transferred from Aachen to Antwerp, as was done in the year 1641, the R. P. Godfrey Otterstet, then Rector of the College of Aachen, lending his effort: which Bolland soon transcribed with his own hand, and sent back the autograph. About the book kept at Cologne among the Nuns of St. Cecilia, I know not whether Bolland had any further care, presuming it to agree with the Codex of Jülich or of Brussels: about which, however, I, desiring to learn something certain, the manuscript kept at St. Cecilia in Cologne vainly sought, while I was preparing this for the press in the year 1691, asked our diligent helper at Cologne, the R. P. John Vietor, that, the Codex itself being inspected, he might know more distinctly what is contained in it: but inquiry being made, he learned that of such a manuscript not even the memory any longer survives.

[9] It is, moreover, helpful to observe whence the Nuns of St. Cecilia got that special devotion toward Christina; The familiarity of the Preachers with the Virgin and the Preachers so intimate a knowledge of her affairs. Their Abbey had, and still has even now, a court in Stommeln with the lordship of that village, where their Abbess, named Geva, often dwelt, perhaps for the sake of more healthful air. She, as Peter writes in book I no. 48, was "a Mother as it were of the Brothers, and a chief benefactress, an honorable virgin and in all things of the best repute, and of quite advanced age." But since she was of such affection toward the Preachers, again and again those from the Cologne convent came and went to her; where from the year 1262 resided St. Albert the Great, released from the Bishopric of Regensburg, and surviving until the eightieth year of that century. On this occasion therefore, on account of the benevolence with which the aforesaid Abbess also embraced Christina, through Geva the Abbess of St. Cecilia. she could not long lie hidden from the Preachers, who often came to her, while they reported home the marvels of this one seen and heard by themselves, and no doubt frequently consulted St. Albert himself about them. Whence we seem further to understand that to him too the spirit of Christina was approved: for otherwise the most wise man would not have permitted that the Brothers committed to his care should so diligently devote themselves to her solace and direction; since there was no lack of the carpings of the Friars Minor, from a certain original rivalry between the two Orders, who did not think and speak well enough of Christina, devoted to the Preachers. For this cause finally I think that she can be ascribed to the Blessed Virgins of the Dominican family, although she neither professed the Rule of St. Dominic, nor wore the habit of the Tertiaries of the Order, at least openly; but in the Beguine habit once assumed she persevered to the end of her life.

[10] She died indeed on November 6; and in the German Martyrology which Adam Walasser compiled at Dillingen, but is everywhere ascribed to P. Peter Canisius, The day of death November 6 because at the Author's request he revised it and adorned it with a notable Preface, it is thus read of her: "Likewise of blessed memory Christina of Stommeln, resting at Nideggen in the Duchy of Jülich." Yet Bolland, in copying her Acts, replaced them on June 22 with the note of that day ascribed; I believe because he had understood that some special memory of Christina was then made rather than on the day of death. Afterwards, namely in the year 1663, P. Theodore Rhay at Neuburg on the Danube published in a special book the Illustrious Souls of Jülich, Cleves, Berg, and the annexed Provinces; and on June 22 he wrote thus: "The anniversary of B. Christina

of Stommeln, why the translation of June 22 is here held instead of that. illustrious in life and miracles, who at Stommeln up to the year 1312 rested, in which by William, the first Margrave of Jülich, by the authority of his brother Walram, Archbishop of Cologne, she was translated to Nideggen; and thence to Jülich by William, Duke of Cleves, Jülich, and Berg, in the year of salvation 1568, together with the venerable Chapter. Where today her tomb is seen elevated at the door of the Choir." Theodore could not have been ignorant that, in the very Necrology of that place which he cites, the death of the Virgin is assigned to November. This Anniversary therefore, marked by him so distinctly, even with the passing-over of the day of death, ought not to be reckoned other than that of the translation from Nideggen to Jülich, wont to be commemorated and honored by the people of Jülich in preference to the former; which therefore for the present we more gladly hold, because Bolland's copy, written with ink gradually fading and now in many places difficult to read, cannot bear age as great as would be required, that after half a century and more it might be of use to those about to edit November.

§. III. The power divinely permitted to the demons against Christina, illustrated by recent examples of two distinguished servants of God.

[11] Before I come to so many marvels, and ones almost surpassing belief; it pleases me to illustrate the extraordinary sport (so to speak) of the divine goodness toward certain souls singularly beloved by it, From our Matthias Tanner the power against them being permitted to the demons, by two recent and domestic examples; which our P. Matthias Tanner suggests to me, in a posthumous work, which appeared at Prague in the year 1694, containing the illustrious deeds and virtues of those who, in procuring the salvation of souls, toiled with special zeal in Europe. Here he, the Spaniard following Nieremberg in Latin, from Nieremberg's illustrious men, treats of P. John Sebastian del Campo, who died at Sassari in Sardinia, on August 6, 1608, of whose Life and Miracles the juridical Processes drawn up (as I remember saying in the Parergon to chapter III on the Life of St. John of San Facondo, June 12) among many other things worthy of memory, prove what follows, related in the words of Tanner, in Latin.

[12] it is reported how John Sebastian del Campo, in Sardinia, "The more liberally heaven poured out its gifts upon P. Sebastian, the more hostile did hell pursue him with its devices and weapons; and indeed openly and visibly, afflicting him with many blows, and terrifying him with various forms of beasts and infernal specters. Thus on most nights there were heard by the neighbors in the Father's chamber huge roarings, and resounding strokes of blows, and draggings of chains, and his voice, after many groans, insulting the demons: 'Do what God permits you: for I am prepared to bear all things.'

[13] On one occasion, when all had now withdrawn to rest, accustomed to be vexed by the demons, he who occupied the chamber adjoining that of the servant of God, for the sake of praying or studying, kept a light: to whom a little after, about to light his own lamp, because the demon had extinguished it, P. Sebastian came: and when he did this a second and third time, this man, marveling that so often the Father's light failed, sometimes found wished to explore for himself. Therefore going out, while he approaches his door, he hears a voice calling him: and the door being unbolted, he finds the Father fastened with iron by both hands strongly to that same door, so that he could in no way free himself: he asks therefore who was the author of that cruelty. bound with iron; 'It matters nothing,' replies the father, 'for you to know who cast the iron on me, but free me from this.' 'Tell first,' the other insisted, 'the author of the crime, if you desire to be freed by me'; and he pressed the Father so far, until he betrayed it, saying: 'That beast did this.' But at other times with such cruelty, with cudgels, draggings, they raged against the old man, that he remained half-dead.

[14] It happened once that a man came to the College from the city, to ask for a Confessor for a sick person; at other times dreadfully dragged and bruised; at whose door, hearing a huge noise stirred up, he began to observe through its aperture, covered with a grating, what was being done inside. And behold he sees P. Sebastian dragged by four ferocious Moors, and tossed like a ball from one part to the other; and now dashed to the ground and trodden, now bruised with fists and cudgels, with such fury, that the half-living Father cried out: 'Leave me, for God has not granted you anything more against me.' For a while the explorer stuck at the door, astonished at the atrocious spectacle; and at length, desiring to succor the Father, he addressed him by his own name. But at the same moment so great a terror invaded the man, that in headlong flight he rushed home, for several days deprived of speech and almost of all sense; until, restored to himself, he narrated to others what he had seen. Sometimes, with the feigned face of the Brother Porter, who also threatened to expel him from the Society he summoned the Father to do various things, or to visit the sick, who however were none in the assigned houses: now assuming the person of his superior, he threatened him with expulsion from the Society; with which nothing graver could, in the first instances, strike the servant of God: but the demon's cunning being detected, the more strongly he solidified him fixed in the purpose of the religious life. At other times, in the shape of a horse or ass, he struck the Father with his heels: whom however he drove off with this single word: 'By what reason has it come to pass, that you, once so beautiful and proud an Angel, should degenerate into so foul a form?'

[15] But neither in the sacrifice of the Mass did they suffer him quiet and free from their frauds; and were troublesome to him saying Mass, partly by carrying off the Missal from the altar, or casting it to the ground; partly by disturbing the markers by which he had noted the things to be said in the sacred rite. Once, attacking him as he made a journey to stone him, he rained down so dense a shower of stones, no one perceiving whence or by what author they were thrown; that the Father, shaken in his whole body, with bones as it were broken, fell to the ground: when nevertheless, besides a huge pain from the blows, no wound or harm remained in his limbs. But being sent to Alghero for the vintage, while he inculcates upon those gathering the grapes counsels of salvation, as if at leisure, suddenly, the sky being most serene, a most vehement whirlwind arose, and began to shake the windows and doors of the vineyard house with a huge noise; yet they were despised by him and so great a roaring was heard thence, as if the whole house were being overthrown from its foundations. Then, the workmen being bidden to fear nothing, but to pursue their labor, he himself entered the house: whence soon began to be heard the discordant voices of many, as of those mutually reproaching and contending, while with a great cry the Father heaped up: 'What do you want in this place, infernal beast? what do you seek? begone hence.' Thereafter the workmen asked whence that great tumult of the house, or who its stirrer-up: but the Father returned nothing else than, by exhorting, that they should attend to their labor.

[16] By these and innumerable other ways, throughout the whole life of Religion, vexed by the demons, he seemed to suffer a continual martyrdom; from which however he never asked to be freed by God, but with great cheerfulness and giving of thanks sustained it, although he freed others from a like infestation by a single prayer. Thus, about to console a certain person, subjected to the same afflictions of specters; he greatly exhorted, so that he never asked to be freed, that she should take thence matter of joy rather than of grief, and should pray not for liberation from them, but rather for patience to bear them. 'O if you knew,' he added, 'how atrociously these infernal beasts persecute a certain one, very well known to me! how cruelly they bruise, bind, trample him! and yet they always retire conquered and confounded.' Yet because the same person, after the endurance of four years in a struggle of this kind, desired to be snatched from it by the prayers of Sebastian; he himself availing much to free others. prayer being poured out to God, he procured full rest for the afflicted woman. But he also at other times exercised a wondrous command over the demons; nor only in life did he powerfully drive them out from various places and the bodies of the possessed; but also after death he was a terror to them, so that they dared nowhere to stay, where anything of his Relics was held. A pious man experienced this, against whom they were wont to rage cruelly through whole nights; where however he hung on his neck a little fragment merely of Sebastian's clothing; they did indeed insult for a while at a distance, in various ways and roarings, but to approach nearer or to touch they never presumed.

[17] Thus far about P. Sebastian, Tanner; a still more wonderful proof was that with which the most pious Jesus and his most amiable Mother Mary, Similarly P. John del Castillo the Spaniard, playing the same sport of love, willed to be exercised P. John del Castillo, who died at Valladolid nine years before Sebastian, toward the end of the previous century, on May 4. He had been from boyhood, by his parents' vow, most devoted to the Mother of God, himself, from the court of the Bishop of Astorga, having crossed over to our Society as a Priest, and sent to the novitiate of Villagarcía. "Not yet had the half-year of his novitiate flowed by," says Tanner page 318, "when the Lord, having gifted him with a higher spirit of prayer elevated from the senses, after the first half-year of the novitiate, filled him with wondrous illustrations and solaces … and he experienced in this method of ecstatic prayer wondrous favors from the Mother of God, with whose love he was so inflamed, that he greatly longed to suffer any adversities whatsoever, even the gravest. While he is wholly in these affections, he felt suggested to his mind with most powerful impulses, that, if he desired, for the love of the Mother of God and her son, to be truly and wholly conformed to the divine will, he should offer himself prepared to be handed over into the power of the demons, if it were so pleasing to God, that he might be harassed by them with all cruelty and furies.

[18] These instincts afflicted him incredibly, and dragged the novice's mind in different directions, warned by a strong instinct to commit himself to God both by their importunity, with which they were most vehemently thrust upon him doing anything; and on account of the supreme atrocity of so horrid a thing, which they demanded of him; nor could he obtain from himself assent to a struggle so foul and infernal. But since no rest from that suggestion was granted, and to him about to pray it soon thrust itself first upon his mind, most bitterly reproaching that he would never be wholly the servant of Christ and Mary if he refused it; he insisted on commending the whole business ardently to both, and on seeking heavenly light in such great darkness. While he does this one day in the sacred rite more fervently than usual, holding in his hands, that he might soon take it, the most holy Host; he felt Christ the Lord intimately addressing him with most loving words; and softening the difficulties of the demanded resolution, to be exercised even by the demons, which he so greatly dreaded. 'What great thing is it, at last,' said the Lord, 'if, certain of my protection and aid, for the love of me and of my Mother, you be content to be handed over into the hands and power of the demons?' By which incredibly animated, he fully committed himself to the divine will, prepared to be exercised even by infernal punishments and furies, if it so pleased God.

[19] A few days thence, in supreme tranquillity of mind, when at last he had obeyed from a historic resignation of himself in acting, there appeared to him, conspicuous in heavenly splendor and beauty, St. Agnes, adding courage to him, in the name of Christ the Lord and of the most holy Virgin, to bear any hard and rough things whatsoever; and, his subjection being much commended,

she showed how much it would conduce to his salvation and to the glory of God, to be handed over to be tortured by the evil spirits; since the favor of Christ and the aid of the Mother of God would never be lacking to him in that struggle. Thus strengthened with new vigor to bear any torments, as soon as the holy Virgin disappeared, he felt whole legions of demons burst into the chamber, who, exulting with huge dancing, stirred up a great noise and tumult; and, sitting deep upon his body, most bitterly harassed him. Thence most gravely disturbed and dismayed, he opened the whole to the Master of the novitiate: who, struck with no less astonishment, hung anxious as to what he should think or pronounce of this new and plainly exotic leading of God: he was permitted to the power of the same, yet he said that he would commend the whole business earnestly to God, and would seek light from heaven, to discern so unaccustomed a spirit. Meanwhile the struggles with hell grew more atrociously, by which, no less than one possessed by a demon (which however God never permitted to the evil spirit upon the Father's body) he was exercised in mind and body; and at the same time, by equal increments, were augmented the most singular favors from God and the Mother of God, by which they affected him not only in mind with a taste of heavenly things, but not rarely visited, consoled, and animated him in visible form.

[20] And first indeed they were most troublesome with daily and nightly suggestions, that he should desert the Society; perpetually whispering the same into his ears, and first tempted to leave the Society, with blandishments now added, now terrors and threats. "Desert," said the demon, "this Religion, or even choose whatever one you will; and I will make you a prodigy of doctrine, so that no one shall surpass you in wisdom and erudition, and I will advance you to dignities, greater than which you cannot even desire." But when with these he accomplished nothing, he threatened that he would not desist, until he were thrust out of the Society even unwilling by the Fathers. But, secure in the divine promise, since he made nothing of all these things, and devoted himself the more earnestly to prayer and divine things; at least, as far as they could, about to put impediments in his way, if he composed himself to meditate, they suddenly contrived a most sonorous music, or by mimic gesticulations and most unaccustomed forms tried to move him from his purpose. as if to be expelled even unwilling, And not rarely, when one had to rise in the morning, they bound him, captive hand and foot, to his little bed, so that he could not be lifted, nor be present at the usual exercises of the Novices. All which things, since they rendered the director of his spirit quite perplexed, the Lord willed him to experience it to some extent. He had once gone out into the fields, this very novice as companion: and behold, in the descent of a hill, he felt himself so suddenly constricted in all his limbs together with the novice, that they could not be moved in any direction, until after a notable delay they were released by the demon, the Master being partly astonished, partly laughing at the droll outcome.

[21] But as often as he was alone in his chamber, they afflicted the wretched man with such great vociferations, that he grew deaf, then believed to be a demoniac, and from the atrocity of the blasphemies his head seemed to burst apart. At last he suffered so many and so diverse things from the evil spirits, that the Master, believing him altogether possessed by them, secretly summoned from Salamanca P. Jacob Garcia, endowed with a singular power for driving out demons: by whom the demon, adjured with sacred charms (God so permitting, to the greater confusion and probation of his servant) tossed and dashed him variously, so that the Fathers in no way doubted that he was such; especially since, ordered to leave him, it even gave the sign of its departure which was being described; he sustains all things patiently: the lamp of the chapel in which these things were being done being suddenly extinguished. Hence there arose in the novice the utmost shame; that there was no hope of refuting the demon's fraud, against the indications so manifestly given by the demon to the contrary: wherefore, all confidence being cast on the Mother of God, when he returned to his chamber, he detected the infernal spirits exulting with the greatest dancing and guffaws; both because they had brought about a most atrocious infamy, as if from one possessed by a demon; and because they had imposed upon his own Master, and when it became known that these things were divinely permitted that he should believe him quite freed from their furies. But long after it clearly appeared that he was assailed by the same evils from hell, nor that such things were inflicted from any other source than by God's permission. But when on the first occasion it was found that nothing had been accomplished by the sacred charms, the Fathers judged that John was unfit for the institute and offices of the Society, and it nearly came to pass that he was sent back to the world, had not God, faithful in his words, specially chosen him for his service.

[22] Hence Tanner goes on to explain how, notwithstanding the intemperances of the malignant spirits, John was applied to Apostolic exercises at home and abroad concerning his neighbor, he is employed in Apostolic functions, and thus concludes. "Moreover, just as no day fell to him empty of labor and Apostolic gain; so almost no night succeeded free of battles with Erebus, which whole legions and cohorts of demons stirred up: yet, as soon as it first dawned for new labors for souls, he leaped up accordingly (heaven supplying vigor) brisk and strong, as if he had enjoyed the sweetest rest. He had once run out into the neighborhood, to give a discourse on the feast of St. Magdalene, directed with singular efficacy to the conversion of the obstinate: meanwhile suffering the same on so many nights, whom therefore, since the adversaries had had most dreadfully the whole night, the sermon finished, he began to labor with a most ardent fever, and on his return to his lodging, beaten with new blows from the enemy, he was compelled to lie down. The malady appeared to be deadly; and therefore, a message being carried to the College, P. Sebastian Sarmiento was sent (he who, an eye-witness of many things, described much from his own mouth) to be present with his services to convey the sick man to the College.

[23] The physician Doctor Oliva, being summoned, applied singular care, because the disease was acute, sometimes even sick unto death thereby and its malignity grew up to the vigil of St. Anne, to whom, as most devoted to the mother of the most holy Virgin, he commended himself with singular affection. The malignant spirits perceived this, and ordered that only the night be awaited, which they pledged they would make festive for him. All being composed for rest, there is present with great tumult and roaring their cruel cohort, and the lamp being extinguished, it casts the clothes from his body, and the coverings torn from the bed, at random about the chamber; the infirm man, long dragged and beaten, it lacerates with claws, the bright marks of which P. Sarmiento detected in the morning on his feet, arms, and calves. The Father, left to himself, his strength being collected as best he could, began to gather the scattered clothes and coverings, lest the traces of his sport should be detected by the household: and given up by the physician, when again the demons are present, raging, and strip him of his garment and scourge and bruise him, until the bell gave the sign to the household to rise. P. Sarmiento, running up at once, found him drawing his breath heavily, exhausted, and most grievously affected by the wounds of the claws, from whom too he understood the course of the history. The physician came up, and feeling the artery, terrified, declared that the state of the sick man was very bad, and meanwhile prescribed a medicine for eliciting sweat.

[24] Returning toward evening, when he found the Father free of all heat, his pulse regular, and the fever altogether driven off: to his amazement he suddenly recovers. full of astonishment he asks one of the household Priests, what kind of man the sick one was. And when he had answered that he was a Priest of his college, like the rest; "it is not possible," he subjoined; "but the man is necessarily someone heavenly and prodigious; since, short of a miracle, by the most certain principles of medicine, it could not happen that so suddenly, from the supreme evil, so great a change for the better should occur." Being asked by the convalescent P. Sarmiento to remain with him some nights, while he should somewhat return to strength, on the first night he noted wondrous noises within the chamber, but on the second, while they mingled holier discourses about our Lady, being bidden to listen to what the demons objected, he heard them muttering: "Be silent, dogs, do not speak of this woman. Why do you torment us?" Thus far Tanner, the two examples supplied by whom I have the more gladly transcribed and premised to the Acts of this B. Christina; because I think it known to all how by no means easy the men of our Society are to receive relations of this kind, unless everywhere most certain, hard almost to the excess of incredulity; so that those who will believe such things permitted to demons in men, and those Priests, will labor less in receiving the things which they will read about each Christina.

ACTS

Collected by Brother Peter of Dacia of the Order of Preachers, and by other intimates and contemporaries.

From an old manuscript of the Canons of Jülich.

Christina of Stommeln, Virgin, in the diocese of Cologne (B.)

BHL Number: 1740, 1741, 1742, 1743

BY PETER, A CONTEMPORARY, FROM A MANUSCRIPT.

PROLOGUE.

With the beginning of the Life up to the twentieth year of her age, she herself dictating, and the Lord John, Pastor of Stommeln, taking it down, described.

[1] I would deservedly praise the great Lord and his great power, if my unworthiness did not stand in the way; The Author, conscious of his unworthiness, that I might become the more grateful for the divine grace, the more, through me, a river of graces flowed back to the fountain of graces, whence it had abundantly flowed forth; that I might rise the more briskly to render thanksgivings, because I should recall not only the examples of the ancients, but also the marvels in the prospect of those seen. Although therefore there are very many and incomprehensible things, which the authority of the ancients has handed down to posterity concerning God's goodness; yet my littleness, the least of the immense, the lowest of the highest, he proposes to write the things divinely shown to him. perceiving fleeting things of the eternal, observes that He [who] showed himself omnipotent in the production of creatures, whose saying is to do all things; in the contents of the Scriptures proved himself wise; in the effusion and recompense of graces, measuring the reward to the measures of labors, will demonstrate himself liberal and benign. Therefore what he has deigned to show to me most unworthy, a very few words being committed to writing, I propose to elucidate; in which nevertheless, if attention be given, both the power, and the wisdom, and the benevolence of the Omnipotent (as I esteem) can be clearly understood.

[2] Thus far Brother Peter, about to describe (as at the end of this first Tract or Book no. 83 he says) the things which from the end of the year 1267, In the year 1270 Christina herself dictates, that is, from the feast of B. Thomas the Apostle (when the Virgin was completing the twenty-fifth year of her age) up to the third Sunday after Easter of the year 1269, happened, an eye-witness of most of them. But lest the narration be headless, it pleases me to excerpt from Letter XV of book II the earlier part, just as it is there held, with this title in the margin: "Here begins concerning the beginning of the life of the most dear Bride of Christ Christina, written down by the Lord John, Pastor in Stommeln," and that in the quaternion which she herself, by special favor, dictated at Brother Peter's wish in the year 1270, when he, from Paris, was returning through Stommeln into his province of Dacia, there to discharge the office of Lecturer. For he, afterwards being asked to return to the same place for the solace of Christina, judged it fitting first to commit to writing the things which he had seen; that, conferring face to face about the same with her, as he did in the year 1279, he might supply or correct the same from the mouth of Christina herself. In the eleventh year therefore from the first Visitation, that is, in the very year 79 already mentioned, he wrote the first book, to which he successively added the second and third. Now the tenor of the above-mentioned quaternion was such:

[3] "Dearest Father, I ask you, by regard for God and his passion, that the things which I propose to narrate to you about your friend, you never, in the days of my life, reveal to any man, in such a way that I might incur from this any disturbance, for you know my intention. how at ten years old she gave her faith to Christ: When she was ten years old, one night she saw in a dream a most beautiful young man (at the sight of whom she was terrified, because he showed the face of a man) who said to her: 'Dearest daughter, behold, I am Jesus Christ, promise me your faith, so that you always serve me. If anyone for the rest shall require of you any other faith, say that you have promised it to Jesus Christ into his hands.' When she promised herself to him, not yet a she was dwelling with the Beguines: but the whole day she felt as if a hand had been imprinted on her. From that day her mind could never be at peace, but she was anxious beyond measure how she might come to the Beguines." (b In the year of the Lord 1279, when I had seen her again, (as in the year 1279 Peter again heard from her) I conferred with her about the aforesaid vision, and she said to me: "In such splendor of glory, and beauty, did I see my beloved, that human sense could not bear it; whence I went out of my mind, and bodily felt nothing for three days and three nights.")

[4] When she was eleven years old, and had to learn her Psalter, c always when she read, at eleven she began to weep out of devotion, it seemed to her as if she were speaking to him to whom she had promised her faith. Whence beyond measure, from a certain sweetness, she wept, yet being ignorant of the kingdom of heaven and of all other things. When she was thirteen years old, her parents being ignorant, with great joy she went to Cologne: but her mother, coming weeping, could not bend her mind. From that time up to the round of a year she gave herself nothing to eat. And she said that one day, while her mother was not at home, she put a linen cloth upon her head; and having no more solace from her father's things, she came with a certain woman to Cologne, and because she was inexperienced, and naturally bashful, she greatly feared on the way lest her guide should betray her, at thirteen she fled to Cologne, and lead her to some infamous place, where some confusion or infamy might befall her. There were many days when she had no bread, and she endured great hunger, until certain Beguines insisted that she return to her parents. She refused, choosing rather to be with God in poverty, than to remain with her parents in delights.

[5] Dwelling among the Beguines, she always sat alone, prayed alone, alienated herself from all fellowship of all consolation: thence she joined herself to the Beguines with great fervor she always had in her heart that she would gladly be in the kingdom of heaven, whence she cared not to be consoled, but to pray. Every week she fasted on bread and water; all the vigils of the Saints throughout the round of the year she fasted on bread and water: she did not use linen, she used a knotted girdle, which broke all her side. She slept alone, lay upon wood and stones, in order that she might more quickly wake to pray: every night she bent her knees two hundred times; by day she prayed to all the Saints whom she could name, that they might obtain for her that she could attain charity. Customarily she said all her Hours in prostrations; continually she went barefoot in shoes without soles; she fasted half a year without meats; she drank water, and living in rigid penance: and a thin drink, and most rarely beer. Every Friday she said her Hours in the manner of the cross, and on the same laid herself to bed. Whatever softness and rest she had, was against her heart; because all her senses without intermission were occupied (in thinking) d what and how great things Christ suffered. About this I conferred with her, (and she said that this happened in the church of the Friars Preachers at Cologne: meanwhile suffering a three-day ecstasy, and she said that she had been so rapt from her senses, that she was carried from the church to her lodging) and that excess of mind lasted three continuous days. But the Beguines, dwelling with her and not understanding, thought that she was raving or suffering the falling sickness; whence they held her as though foolish. On one occasion, when she was sitting, and began to think more ardently of the Passion of the Lord, she began unusually beyond measure to weep; and in weeping it seemed to her that a certain image of the Passion appeared, and even that same night; sweetly she meditates the Passion, whence afterwards wondrously (which before had not been) it became sweet to her to think, namely, of the Passion of the Lord. From that day up to the day on which her hands were opened, she was always in the desire that she might have something in which she could recall the said passion. Yet here I say (through this I the Writer have it with certainty) she herself asks—because she so reveals to you—she wondrously grieves, except for the sake of your desire: because if she did not love much, in no way would you obtain this from her.

[6] For two years she lived thus before temptations invaded her. One night, when she lay in her prayer, [Thus the 15th year of her age being completed, the demon came to her in the form of St. Bartholomew;] the demon came in the form of St. Bartholomew: and when he stood before her, he said: "Daughter, you pray much, and have a great desire of coming to the kingdom of heaven: know for certain that you will have this, if you kill yourself: because this is done at once, and without any penalty you will pass to the kingdom." From that hour up to half a year this temptation revolved in her heart; at every hour in which she was alone, she would have done nothing more gladly than that she should kill herself: and it seemed that her heart could endure no longer, unless she did this. When she was beside a well, she wished the same: when she was in the church, from the greatest distress she went out to do this very thing. And when she could now contain herself no longer, and he persuades her to inflict death on herself, soon to see God: there came into her heart a word which she had heard, that if she did this she would be carried to hell; and this made her abstain. Once, when she had to be bled, she began to think that from an excessive flux of blood she would die. When she was alone, she wished again to open a vein, and a great blackness followed her arm: so that she shuddered, and thought that she was doing ill. On many nights a voice came swiftly, saying: "Rise quickly; it is God's will that you kill yourself. But if you do not do it, you will at once be suffocated, and condemned." In these temptations she consulted various ways, how she might do this: but she always believed it to be from God.

[7] After this temptation a little time elapsed, when there invaded her a temptation concerning the Body of the Lord, that [God] could in no way do this; nor did she believe that God had created anything; nor did she believe that God or his Saints knew anything about her person. afterwards she is tempted concerning the truth of the Eucharist, On account of this she could do nothing good, neither pray, nor frequent churches. For eighteen weeks she was without confession. On one occasion, when she stood in the church during Mass, she asked: "Lord, since I have always understood that your true body is there, show me today that, whereby doubt may withdraw from my heart." At once, at the elevation of the Host, she saw a little boy in the hands of the Priest: who said: "I am Jesus." She, seeing this and hearing this, from admiration fainted in heart: and when she returned to herself, she felt a little light. The following day, when she communicated, the temptation withdrew entirely, as if she had never had it. After this came another temptation. Whenever she was about to eat, it seemed to her that a toad, and in every food it seems to her she takes toads etc. a serpent, or a spider sat upon it and was the food. Then at once she rejected it, and could not eat, nor dared; and on account of this she suffered great hunger. And when she feared to fail and perish, by the counsel of a Priest she put food into her mouth: and when she felt the coldness of those animal bodies, beyond all that can be said she grieved, and vomited whatever she had before taken. And when she made a broth, at once it was full of worms. And when she was about to drink, it answered from the jar: "If you drink me, you will drink the devil." And when she looked inside, she saw the above-said beasts. At the elevation of the Host it seemed to her that the arrangement of such things was there: and when she was to communicate, beforehand she sustained great pain in heart over this, Having suffered such things for a year and a half, that she feared to take the toad; and when she was to approach, still she feared. In this temptation there were diverse forms of this kind, which it does not suffice to narrate all. These three temptations were most grievous, and each one lasted half a year.

[8] After these things, while she still dwelt with her parents, she sustained many things: because her parents bore themselves ill toward her, afflicted also by her parents and the Beguines, because she had withdrawn from them against their will, nor did they wish her bread: and all the Beguines derided all her works. Whatever she prayed, whatever she sought of prostrations, all they held cheap. Thus in the house and outside the house she found no one to console her. In all that she had to do, they said that she pretended sanctity: thence she was wondrously troubled. Afterwards she had a great desire of communicating more often: and because she dared neither to do it nor to ask, sometimes she grieved so much that she shed blood from mouth and nostrils, and lay for a fortnight and more, so that she was swollen in the belly from her great desire. She was once in a certain infirmity, in which she was wholly occupied with the Passion of the Lord well for six weeks: and it seemed to her that in her sight her most beloved was being killed. and sick, she is solicited by the demon to continue her fasting; Lying thence in the greatest contemplation, sometimes her limbs remained rigid, while we looked on (says the writer), nor did she taste food at all, as it were. In which infirmity most often the demon appeared to her in a most beautiful form, consoling her and saying: "Dearest, fare well, the Lord is with you." And much commending her, at length he said: "See, since you have now failed in nature: abstain still from food for two days, and you will at once see your God in glory." She at once, taught by the holy Spirit, asked for food: and he, confounded, withdrew. On every Vigil e of B. Bartholomew, she sustained great pain, so that her nails were opened, and her breast broke. secure for the rest until the 19th year of her age: (When I conferred with her about this, she said that she loved B. Bartholomew above

all the Saints, and held him as her most special Patron; because she had frequently experienced that he assisted her in her tribulations.) Never did she have a useless thought, but, thinking of God, she soon cared nothing about anyone's death or life: thus for three years she lived in tranquillity of heart: nor as yet, except what has been recited, did she suffer anything.

[9] After this the demon came, as if he were Bartholomew the Apostle of God, saying with a most gentle voice: "Dearest daughter, your works are good before God, whom you please beyond measure: for some time you have been in tranquillity of heart and body, now one thing remains, which with desire you desire, to come to your Beloved, when the demon, appearing again in the form of the Apostle, that you suffer something in your body." For a month, day and night, almost every hour, he was in her sight, saying the same words: whence at length he brought with him thorns, which are called f holly, and offered them to her saying: "Since you have been too soft hitherto, on account of this I offer you these, that you may chastise your body in honor of God: for this most highly pleases God." This he did at the time of Matins, and at the time of Compline. But she, taught by the Holy Spirit, thought: "This is a demon: for you well feel that you can ill bear the rod of discipline, exhorts her to use scourges of thorns: how much less such things?" Thinking this with herself, she answered him: "You counsel ill, because the counsel is false: because God wills that all things be done with discretion." And although in his presence she resisted, yet in heart she was wondrously tempted about it thus: "Why did you not admit such counsel? Perhaps it was God's will." And this was in her heart a great affliction: which, when it had remained for one month, vanished. Afterwards the demon came on eight nights afflicting her with the said thorns, so that there was no soundness in her flesh. For at the time of Compline Hilla, called g of the Mountain, not knowing, laid her down half-alive upon the bed. and not persuading her, he himself beats her with the same. The demon answered: "Since you have not obeyed the precept of God, on account of this God wills that you be killed: and your soul shall go to hell." She answered: "You would have no power over me, unless it had been given you from above. But I now perceive his intention, that you cannot take my life from me, because God is for me."

[10] Some time after that, in her prayer he came in the form of a cock, crowing like a cock, and moving his wings: The same one disturbs her praying in the form of a cock, and he approached her feet, hindering her and inciting her to impatience. At length she said: "Are you not a demon? Go, Satan." And she made the sign of the cross: he cried with a loud voice like a cock. This pain lasted three weeks. About the end of this pain she said: "I command you, in virtue of the passion of Christ, that you withdraw from me, and disquiet me no more." He, like a chick, with his feet tore her legs to the shedding of blood. After this came the temptation of lice, which hurt her for six nights. then he fills her with lice: And when she rose for Matins, she and the rest of her companions thought that Hilla approached her bed, and from her such worms were made. At length, become as it were impatient, she asked one of them: "Why do you so approach the bed, and make me so many worms?" That one denied it altogether: whence she conjectured that it was the demon. When she went up to her prayer, he climbed the bed, like the blackest of men; and having several little rags on his body he shook them, and laughing withdrew. She in the morning, visiting the bed, found innumerable worms in her linens. By day she could do nothing good from the impediment of them: nor could she move at all, being occupied with such things. At length all the others saw with their own eyes. But one being blind, Aleidis by name, did not believe: she, however, was afterwards made full of such things.

[11] Afterwards the demon suddenly drew out whatever she had at the head of her bolster: whence her head fell against a chest which was there. then pertinaciously disturbs the rest of her sleep, Sometimes he entered the cushion, and there made so great a tumult, that she could not sleep. Sometimes he put a stone under her head, and removed her coverings. And when she took them up again, again he removed them. Whence at length she became as it were impatient, because without intermission he vexed her often in the day. While others were sitting and conversing, the demon came in the form of a dog, saying: "What are you doing?" But she, terrified beyond measure, answered: "Why do you vex me?" He answered: "With what do you concern yourself? Behold, all your counselors are deceivers, whatever they say." Before the four Sundays of Advent, on the first Sunday h of Advent the demon came, while she lay in her prayer, and vexes her through the whole Advent, and defiled her face and her arm. She, saying once the Our Father, was struck with a knotted scourge. Those persons who were there marveled at such a sound of blows, that it was not heard through the whole village. When she could now no longer sustain it, she fainted in heart and strength. At length she said: "Lord Jesus, I ask you, by your Passion, that you command the demon to abstain from blows, because I can no longer sustain it; or give me proceeds, that I may be able to sustain it." This said, she fainted in heart: and when she had returned to herself, the affliction had then ceased. striking her in various ways. Afterwards he swallowed her legs, up to the knees. Which, when she could not sustain it, she said: "I command you, demon, to withdraw, through the virtue of the Passion of Christ": then he withdrew. The following day, as she was entering the stable, she was struck with a rod around one hand, in which there was no stigma, so that it flowed with blood; whence she wept beyond measure; not because she sustained it unwillingly, but because she saw that the following pain she could ill have borne without the consolation of many; and because it behooved her to depart from that house, and to transfer herself to another. Thus he struck her in various ways; sometimes on the head, sometimes on the back; sometimes on the breast, so that she fainted in heart often, and those blows were so horrible, that they were almost heard in the street. With thin claws he tore her feet, so that one day the whole parish came together, and saw with their own eyes that great wound.

[12] On the vigil of the Lord's Nativity, when she was in her father's house, Thereupon he disturbs the Virgin in the form of a bull, she heard a voice as of a bull: and when she began to shudder, suddenly he came, and swallowed her head: and when he had absorbed it, he let saliva down into her face, so that she was almost suffocated: and he withdrew. Again came a certain temptation, that whenever she heard Mass, or only of God, or speech about God, or that she prayed personally; then always a very great roaring was made in her ears, so that for that time she grew altogether deaf. On account of this, she was afflicted with weariness in prayer, and grieved beyond measure, because she was thus afflicted. This pain lasted four weeks; at length she asked God to take from her this plague. At once she heard a most excellent voice singing of God, and there came into her heart a joy, such as she never had from song. and in various ways hinders her devotion: Another time, when she had to say a prayer, she became altogether mute. If anyone had spoken anything of God, or of things which pertained to her, at once she wondrously grieved in head, nor could she answer anything, but became altogether mute. When she would gladly have said, "Lord God," or "God have mercy on me," or "Most beloved"; then her heart was so afflicted, that for as it were a fortnight, from excessive grief, her breast broke, and she vomited blood. Then the demon came, and said: "O fool, where now is your God?" And he appeared to her in a most beautiful form, saying: "If you have a God, adore or invoke him: for you see that I am the creator of all things." Then she was afflicted exceedingly, because she could not answer him concerning God. Many times he thus spoke to her annoyance.

[13] On one occasion she was tempted thus: At every time and every hour he whispered into her ears whatever crime the world was doing, he also disquiets her, by indicating the sins of others, and this without intermission, so that he detracted from one and another, revealing them to her with their name and saying: "That one is a thief, and stole this": and he threatened her that he would cry out in the church, that she had stolen all the things lost. This pain lasted three weeks, in which by day and night she slept nothing, nor could she: because such a noise was in her ears without intermission. As that time ran on, the temptation withdrew altogether. She feared that such words would afterwards harm her: which however, by God's help, did not harm her, because even the memory of them withdrew from her heart. and by setting everywhere before her eyes the appearance of fire. Again she was tempted, that whenever she had to pray in a book, it seemed that the book was at once burning. In whatever she prayed, it seemed to her that the whole was burning. When she had to confess, it seemed to her that the Priest was burning. When she had to communicate, there was a fire kindled in her sight like a furnace, and it seemed to her that she had to pass through that fire; and this was to her the greatest affliction. This temptation lasted for a fortnight.

[14] But now it is treated of the nails fixed into her body: at which torment Peter himself (as will at once appear) was present, on the night following the feast of B. Thomas the Apostle: Chronology of the Life led by the Virgin. accordingly, the rest of the part of the Stommeln quaternion being left there where it is placed by Peter, as follows in book 2 no. 46, I here note a few things. And first, since the Author of the Life to be given below writes that she was seventy years old, when she died in the year 1312; it is confirmed what I said, that the Virgin was completing about the 25th year of her age, when Peter the writer first began acquaintance with her, namely born about the year 1242, perhaps on the day of St. Christina Virgin and Martyr, July 24, so that she drew her name thence; and so that Christ betrothed her to himself in the year 1252, and that the same fled to Cologne to the Beguines there in the year 1265. Their habit she thereafter wore her whole life, although about the 18th year of her age she was sent back to her parents, after the three temptations of half a year each, and the infirmity that followed. Nor was she ever afterwards received into the company of the Beguines of Stommeln, on account of the ecstasies which she suffered, not yet sufficiently approved, and the continual infestations of the demons.

Hence further Christina was forced to remain in the house of her father Henry Bruzo, as he is called in book 4 no. 93, a man rich in his rustic condition, and possessing several estates (as is held there at no. 90), and, after his fortunes were later overturned, retaining a house and household, even then honorable; since at no. 61 of book 3 we read that to Christina, orphaned by his death, five horses were killed by the demon. The rest worth noting I subjoin in my custom, as they are indicated, by letters.

ANNOTATIONS BY D. P.

BOOK I. Containing the deeds done from December 20 of the year 1267, until April 14 of the year 1269.

CHAPTER I. The occasion of the Author's first acquaintance with the Virgin, and the marvels seen about her, in the year 1267, December 21.

[15] As far as I can bring back to memory, from the first dawn of my age, when I heard the life and conduct, the passions and deaths of the Saints, and especially of Christ the Lord and his glorious Mother, Peter from boyhood devoted to devotion, in hearing I was delighted to the marrow, and in recollecting the things heard I was consoled in heart; so that from then the world began to grow cheap to me with its delights, and from then with my Brothers according to the flesh I often discussed that we should renounce the world. Among these things in my heart and thoughts a certain desire was born: and I began to desire and wish that the Lord would deign by his grace to visit me in this part, that he would show me some one of his servants, he desires a true example of it to be shown him: in whom I might securely and plainly learn the conversation of his Saints, not only by words, but by deeds and examples; to whom I might be joined and associated in charity from my heart, by whose conduct I might be informed, by whose devotion I might be inflamed, and from the sloth which from boyhood had pressed me down I might be roused: by whose conversation I might be enlightened; by whose familiarity I might be consoled, by whose examples I might be assured concerning all doubts, especially those which pertain to the conversation of the Saints.

[16] the fulfillment of which vow is granted him after 20 years; Under this affection of mine many times flowed by, and very many days, and years (as I think) beyond twenty: in which the Lord, of his most liberal benignity, not my merits or desires requiring it, showed me several persons of both sexes, by whom he often gladdened my heart; yet he did not satiate the appetite of my intention, nor even quieted the motion of my heart. Which persons I considered the more diligently, the more I desired to behold them: and the more I saw, the more I longed to see: because in none did I find what I sought, and therefore I always found my affection famished. But at length the Father of mercies, visiting me through the bowels of his mercy, on the occasion of a certain sick woman to be visited near Cologne, to whom he saw merits were not at hand; unexpectedly showed me a certain person in this way, by whose sight and at the same time address he manifoldly gladdened me, not only by the exhibition of her presence, but also by the recollection of memory. The Lady Alfradis, noble by birth, honored by the union of an illustrious husband, being gravely sick, sent for Brother Walter, her confessor of old: who, taking me as companion, on the vigil of B. Thomas the Apostle, set out to her. But since we came late, and he was sitting, and hearing the confession of the said Lady; there approached me, sitting in the same house, a certain Beguine, named Aleidis, and she asked whence I had come. To whom when I had answered, from Cologne, she added: "Would that you had been in our village, and had seen the marvels which there happen in a certain Girl."

[17] But it happened on the evening of the following day that we, according to the arrangement of the aforesaid Walter, turned aside to the house of the Plebanus of the Parish; turning aside into Stommeln: where also the aforesaid Girl then [was], on account of the necessity of her pressing tribulation; on account of whose visitation also the aforesaid Brother, who had been her Confessor as it were from boyhood, entered the aforesaid house. But in coming, I resolved in my heart, that if it should happen that I see there any unusual or wonderful things, I should be wholly silent about them, because I knew not of what price they would be among those present. Having therefore entered the aforesaid house, I saw in it poor furniture, a household sad, one Girl, having her face covered with a cloak, where he sees Christina dashed against the wall, sitting somewhat apart. Who, when she had risen up to Brother Walter, the demon at once, amid the words of greeting, threw [her] backward and dashed her head against the wall so heavily, that the whole wall was shaken. Among these things those present were troubled over what had happened, but much more they feared over the future tribulation, which according to the inveterate course they certainly expected. And while all who were present grieved over the evils inflicted, and feared over worse expected, I alone was suffused with a certain unusual joy, and was intimately consoled, and was suspended in astonishment of mind. At which, greatly marveling, he himself glad amid the fear of others. I was ashamed of what had happened; because I feared to be noted on this account: for I perceived that something unusual was soon to come: for nothing of such things was offered outwardly to the senses, which could cause so great a joy inwardly to the heart: nay rather, as has been said, the demon's presence was felt to be at hand, his savagery was feared, the household's sadness was heard, the aforementioned girl's sadness could easily be perceived: and amid these things, I ask, whence could so unusual a gladness and change arise?

[18] To conceal therefore what I felt; I occupied myself with the household, that is, with the Lord Plebanus, his mother and sisters, and other persons present in the same house; in which my Companion sat somewhat apart with the aforesaid Girl, The same having happened seven times, and recited to her various examples of the patience of Christ and the Saints. But of the above-mentioned gladness so strong an impression came upon me, that even now, when the eleventh year is already turning, with me not only its memory remains, but a certain presence perseveres: for in that very hour, as I esteem, I received some influence of God. And while I was sitting in the aforesaid manner, hearing the words of the household, and mingling serious things with jests; yet there was my eye, not only of the body, but the intention of the heart, where I knew the Person to be, by whose presence I believed myself changed: for the person, so beloved in the future, was not hidden from me, by whose grace the Lord had conferred so great a gift in the present. Among these things therefore, when I diligently considered my companion and the aforesaid Girl; I saw that the devil threw her seven times; four times against the wall, which was behind them; she does not even emit a groan; and three times against a certain chest, which was placed at the Girl's left, so strongly that the sound of the chest, and the noise of the wall, could be heard from afar. At this I began to marvel, that amid so many blows and so heavy, I heard the girl emit no groans or sobs; but also that she gave forth no signs, I do not say of impatience, but not even of pain, in words or deeds; but remained immovable: she resounds no murmur nor complaint. I said therefore to Brother Walter, no longer able to dissemble: "Dearest Father, I know not if you perceive that the demon afflicts so heavily the girl who sits beside you; it would be better that you sit further from the chest and wall, and put some cushion between her and the said obstacles; that if he throw her further, she may be received by the soft objects": and so it was done.

[19] And when we had thus sat for a little time, I heard the said Girl sighing, as if unexpectedly some pain had befallen her. until, wounded in the feet, Which when the women sitting around her also had perceived, they inquired the cause of the aforesaid sigh. She answered: "I am wounded in the feet." It was sought, and so found: for in each foot they found a wound, flowing with fresh blood. And when she had thus successively groaned four times, moved by a certain compassion, amid the compassion and tears of those sitting by, who at each groan saw new wounds, I too rose; and (as I believe) on the last two occasions I looked; and I saw wounds so fresh, that I think that by sight I anticipated the flow of blood: for between a wound inflicted and the issue of blood a certain little delay is wont to intervene. And in this manner this matter was concluded, that on the upper part of one foot I saw four wounds, flowing with blood; she shows wounds dripping with fresh blood. and on the same part of the other foot three, wet with fresh gore. But because I had risen twice, and the matter was much at my heart; I perceived that on each occasion the wounds were multiplied in number. But while these things were being done, the night went on its course, which the feast of B. Thomas the Apostle immediately followed: and I began to be moved by compassion, who before had been moved by joy: and it seemed good to Brother Walter, to whom I had been given as companion, that we should say Compline. Which when we had said in the presence of the said Girl, with all its appurtenances in order; the said Brother Walter put both hands, his knees being bent, upon the girl's head, and said the Gospel, "In the beginning

was the word," in protection against the savagery of the most wicked enemy Leviathan.

[20] Which done, I asked of him leave that I might be able to keep vigil through the night with the household. Which obtained, I followed him to the bed which was prepared within the same house, on account of the reverence of his age and religiosity; for he was a man very religious, advanced equally in age and grace, hoary of head, comely of countenance, and approved by all religious and seculars. With his leave therefore, coming to the above-mentioned Person, that I might console myself and through her in the Lord's marvels; I found in the lodging two lights, which were burning until day; with seven persons: These things seen, Peter asks to keep vigil with her with the rest, who until day, not in turn, but all at once, kept the vigils of the night, with no interval interposed, no person settled down to sleep. For this was the necessity of keeping vigil: because each of those present could fear, not only for their goods, but for their life, on account of the demon's savagery and at the same time malice, which raged so heavily, and to human strength so unbearably and cruelly. Returning therefore, and received with great solace of those sitting by, when at their instance I had placed myself in the place from which my Companion had risen, and having begun acquaintance, sets up a pious discourse; and had sat silent for a time; the often-now-mentioned Girl said to me: "What is your name?" I answered: "I am called Peter." She added: "Good Brother Peter, tell me something about God: because I gladly hear it, although on account of the pressing necessity I cannot much attend, whereat I grieve." At her instance therefore and that of those sitting by, although I did not perfectly know the idiom, yet I related two edifying (as it seemed to me) examples, taken from the Lives of the Brothers; one, how the blessed Virgin taught a certain Carthusian to serve her and love her; and the other, how a Brother of the Order of Preachers was freed from a purgatory of 15 years, on account of the Mass of a certain elder Brother, very familiar to him.

[21] These being narrated through, I was silent a little; and behold, the aforementioned Girl began suddenly to groan more heavily than usual. And when I had asked of her what had happened to her, she answered: "I am wounded beside the knee." under which, Christina being wounded around the knee, But a little delay being interposed, in as much as one "Have mercy on me, O God" could be said, she again groaned; and drew her right hand through the sleeve to the interior, and brought forth an iron nail suffused with fresh blood, and put it in my hand. But of the interposed delay this was the reason, that whatever it was, whether iron or wooden instrument, by which the demon wounded her, that no one could draw out and pluck from the wound except the demon himself, she shows the nail by which the wound was made; which below will be proved by an evident argument. But the nail, given to me in such a way, I felt by touch to be hotter than could have been made from human flesh, whether it had been held in the hand or carried in the bosom. But when midnight had come, according to my opinion; I went to my Companion, for Matins to be said according to the manner of the Order. And when we were saying Matins of the blessed Virgin, and had begun the Lauds of the same; the murmur of the whole household sounded so much, that, from amazement, Matins being interrupted, anticipating a messenger, we approached the often-said person and those sitting by her, and sought the cause of what had happened. and then another, likewise bloody. And it was said to us that the Girl, of whom mention has often been made above, was gravely wounded. And when my Companion had approached her, and had placed himself beside her for the sake of consoling, he found her gravely afflicted and almost fainting. But after a little, her spirit recovered, the other hand being drawn in the above manner to the interior, she brought forth another nail, stained with fresh gore and heated with the heat of the preceding nail, but clothed in a much more horrible form, and put it in the hand of my Companion, saying: "Behold by what I am wounded." But while all who were present considered the nail, which, obtained, Peter reverently keeps: and from horror of it were at once astonished and afraid, I asked that it be given to me, for a great gift and perpetual memorial: which, obtained, I have kept by me up to the present day, impressing on it the infallible sign of how much it had been fixed into the Virginal thigh: for the flesh adhering to the nail, and the blood suffusing it, bore most certain testimony of this matter. And thus the aforesaid night was terminated, as to those things which appeared to the sight of those sitting by; that for the time silence be kept about those things which the Lord deigned familiarly to work: for of them special mention will be made below.

[22] But morning being come, I returned to Cologne, from which I had gone out: but I know not if in my whole life, up to that hour, I felt such a disposition of my heart: so that I would then have done nothing more gladly than to celebrate a Mass of the blessed Virgin, and returned to Cologne, for thanksgiving for the conferring of the divine gifts, although at that time the opportunity of this solace had not been given me. It seemed thus to me that I then understood what had been said: "And night is my illumination in my delights, because the darkness shall not be darkened by you, and night shall be illumined as day, and its darkness as its light." Ps. 138. 11 O happy night! O blessed night! which became to me the beginning of the divine illuminations, which know not the differences of night and day. O sweet and delectable night! in which it was first given me to taste how sweet the Lord is. This is the night, in which I first merited to see the Bride of my Lord: and what Chrysostom says in the Sermon on the Innocents, as it seems to me, then first I understood; and suffused with great consolation, "Human things cease, when divine things are treated of": and below, "For it is necessary that earthly things succumb, when heavenly things are preached; that natural things be silent, when the virtues speak." And though all the intervals or spaces of the aforesaid night pleased me, although they passed rather painfully, yet two things brought me some annoyance; namely the brevity of the delay, and the harmfulness of the name. For night, because it harms the eyes, received its name: which therefore brought in the light of the intellect, multiplied joy to the heart, why was it called night? for it ought rather to have been called day, which the Lord made, on which the Prophet says one ought to exult and be glad: he blesses the night, to which I too would consent, did I not perceive the mysteries of night, and recognize in me some likeness of them. Ps. 117. 23 I have known that Judas went out from the college of Christ's disciples by night; I believe that the glorious Virgin bore the Son of God by night, and, as the Gospel narrates, that the Lord rose from the dead by night. Which would, as I esteem, that I felt fulfilled in me! For I wish that Judas with his infidelity may so go out from my heart, and, hanged by a noose, may so perish, that he be set as an example to all.

[23] Would that my sinful soul might conceive a new affection of purity, and, like a Virgin, generate a son! would that, transformed into a new nature, I might so rise into a new manner of living, that I never more taste death for eternity! And although I do not yet hold the reality of these things, yet I have hope whereby he recognizes that he conceived a new spirit, that from then, from the face of the aforesaid Person I conceived God, and as it were brought forth the spirit of salvation. Whence also through the whole feast of the Lord's nativity immediately following, I was as one bringing forth; and would then have done nothing more gladly, than that I had then been with the aforesaid Person, by whose presence the aforesaid seed of my soul had been injected. For I esteemed that it would the more quickly sprout into fruit, if it had been cherished by the warmth of the genetrix: and therefore with desire I desired to attend and be present at the marvels of God, which in the aforesaid person were lucidly and manifoldly shown, to whom now in the spirit of truth and the sincerity of love my soul was glued, with great affection toward Christina. so much that I could scarcely recall God without the recollection of her. For there seemed to me between us a certain supreme familiarity, of which too my heart from then drank a certain taste to itself, with which it desired to be fully inebriated; although the opportunity was not then given, on account of the similar and perhaps greater devotion of the other Brothers, to whom I judged I should yield, because they were better known.

CHAPTER II. The second and third visitation of Christina by Brother Peter.

[24] Then, in the first opportunity immediately following, I returned to the above-mentioned and desired place, with Brother Gerard of Grifo, Peter returns with the Confessor in the year 1268, February 24. Confessor of the aforesaid Girl, a man adorned with honesty of conduct, laudably lettered, and privileged before many by the grace of devotion, Master of the students in the house of the Friars Preachers at Cologne. We came, on the Saturday before a the first Sunday of Lent, to the aforenamed place. But on the Sunday the above-mentioned Lord Plebanus, on account of Brother Gerard to whom he was very intimate, invited his Daughter, the Girl of whom mention has often been made above, to eat with him. Who, consenting to her Father's petition, ate with him: at which I was much consoled, because from then I began carefully to consider and examine her conduct and gestures, and, as far as I could, to weigh them in the balance of reason, just as before I had contemplated her patience and modesty. And although I found most things about her state impervious and inscrutable to my reason, he considers the conduct of Christina dining with him, and in my judgment wonderful, so much that my consideration, beaten back by the brightness of a disproportionate light, returned into its own bosom and said: "Wonderful is your knowledge become from me, it is strengthened, and I shall not be able to reach it"; yet from so much, that is, from the least which I could understand, I saw her, endowed with a wonderful abstinence, and to many who did not see it incredible, decently affable and religiously cheerful; among the humble most humble, and glad of her abjection and contempt; speaking of herself few but edifying things, and vehemently approves. and modestly answering things asked; sometimes uttering pleasant, but never idle things. She was clothed in a religious habit, in which nothing of superfluity or feigned humility could be noted. She excelled in a wonderful honesty of conduct, by which she much edified in God those beholding her and conversing with her: because as much as, according to God, she could, she conformed her conduct to that of others, and in this provided for the peace of others. But of these and of like things which I noted, I have collected in certain Verses b which I wrote.

[25] From so little therefore as I then saw, silent I was delighted from my heart, and in heart I blessed God; He then sees her rapt into ecstasy: hoping that he had now heard my desire, and had begun to fulfill it. The meal being done, while the Plebanus was visiting the sick man, it happened that a certain person, out of devotion, sang before us, "Jesu, sweet memory," c and at the same time sang together most devout Teutonic words interposed, which

moved me too often to tears. Then the aforesaid Girl was rapt into so great an excess of mind, that, become immovable in all her senses, and hardened in her whole body, she gave forth no sign of sensible life: and what added more to the astonishment, it could not even be perceived that she drew breath. I confess, while these things were being done, for joy I wept, and for the miracle I was astonished, and for so great a gift of divine influence I rendered thanks to the giver: for I attributed nothing of these things to nature or human industry, but I venerated the divine presence in this deed, and of this which I felt and for which I held it, it will be said below. Since therefore I had never seen such a disposition in a mortal person, I thought this to be what I had read in the Apostle, "Whether we go out of our mind": for to nothing else did what I saw seem more like: and I began the more solicitously to consider all the deeds, to listen to the words, to weigh the movements and gestures, and to commend them more deeply to memory, because I judged that all were to be attributed to the privilege of a singular grace. 2 Cor. 5

[26] When therefore she had thus sat, somewhat bent over a certain bench, and had her face and hands veiled with a cloth, for the space of three or four hours; who, beginning to be restored to herself after 3 or 4 hours, sobbing she groaned, so that in her whole body she was moved a little: and after she began to breathe a little, yet much more rarely and with less motion, than men commonly are wont to draw breath in breathing. But the motion of breathing was so slight, that it could not be perceived, unless it were observed with special diligence, because it was not done in the common manner. For it was, as has been said, a lesser motion of breathing, than is wont to be made commonly; and a greater space between inspiration and respiration: which however seem to contradict each other. And when she had thus sat for the space of two Masses under this mode of life; she began little by little to breathe more openly, and to come somewhat to the common manner of men in this part. After this she began to speak, yet so submissively, that by one listening diligently it could scarcely be perceived: not however in perfect speech, but in one uttered sweet and loving word, she is heard to speak somewhat; as is, "Most loving," "Sweetest," or "Most cordial," "Inmost" or "Spouse," she exulted with so great and so unusual a dancing, that, her whole body trembling, far more than is wont to happen to those laughing, for the space of one "Have mercy on me, O God," under a single motion of drawing breath she remained in this, and afterwards for an equal space of time she persevered as if immovable. But the manner of laughter or dancing, of exultation or joy (for I know not by what name it ought to be reckoned, because I saw nothing like this before) lasted, as I think, for the space of two Masses.

[27] then to break forth into wonderful affections; But this manner also ceasing, which moved most of those sitting near her to weeping, on account of the manifold indication of excellent devotion and ardent love; she began to continue more words in speaking, and to form prayers as if entirely, in which thanksgiving and the voice of praise resounded. For she made a certain memory of the state in which she had been, and of the benefits which she had received in general, although she did not descend to particulars. Most sweet was this to hear, how she recognized her own vileness, and her Spouse's most magnificent largesse, and most familiar benignity. Hence here and there the prayer ran on: then to weep abundantly, for now it sounded her own humility and unworthiness, now it magnified the immensity of God's goodness. But this manner too lasted for the space of one Mass: which ceasing, she began, with the greatest bitterness of heart and profusion of tears, to lament the manifold miseries of her exile, so that I never before saw such a manner of weeping. Whence that the Lord's feet were watered with the tears of a woman, although before I had believed it on the faith of the Gospel; from then I more strongly impressed it on my heart, admonished by such an example: for I think that she would have watered with tears not only his feet, but his hands and head, if the opportunity had been given. This hour too passing by of itself, she began, like a devout person, out of inmost devotion most affectionately to commend to God those commended to her. Which I therefore set down thus, because here I first perceived and to commend friends and enemies; that she was moved by human reason and natural instinct: but an example of this, although diminished, I had before seen among mortals. And when she had attentively commended friends and benefactors, in whatever kind of benefit they had aided her; for enemies, if any there were, with the greatest instance she most devoutly besought the Lord, that he would pardon them, whether by design or by ignorance they had sinned against her: and she added this for the reason, that some had detracted from her deeds, because they had not understood the truth.

[28] These things being thus completed, whether through God or through her, and finally to answer Peter asking: she began to answer men speaking to her, and to hold the manner of human life, making no mention at all of past things; nay rather she seemed to bear it ill, if she heard anyone speaking of them. But within the time in which I stayed there, I asked of her how she had fared, after I saw her before the Lord's Nativity: and she answered, "Tolerably," and added: "Eight days before the Purification, when I was at prayer after Compline before my bed, I heard the sound of a toad, and understood the presence of the demon to be at hand: at whose voice at first I was terrified: but returning to my heart I remained in the same place, in the prayer which I had begun: and I heard that it approached me, and at length I felt that it entered under my clothes. After this I proved [and she narrates to him the vexation inflicted by the demon in the form of a toad.] that it gradually climbed through my limbs, and at last placed itself on my breast: but it was so large, that it covered almost my whole breast: it even so strongly impressed its claws into my flesh, that it left grave wounds behind it. Thus there, wherever I went, through all eight days it remained; whether I frequented the Church, or did anything else: and this was to me no small pain. But when in the evening before the vigil of the aforesaid feast I was at prayer, and had understood that God wished to free me from the aforesaid tribulation; I drew my hand to the interior through the sleeve, and put my fingers between my breast and the toad's belly, and violently plucked it out, and threw it from me onto the pavement: and it sounded as if an old shoe had been thrown: and I said to it as if from indignation: 'Wretch, why did you return so soon? did you not afflict me enough in Advent and persecute me cruelly enough?' And the demon answered me concerning the toad: 'I am not he: you impose another's crime on me. For I never came more to you, but even now I am so vanquished and confounded, that I shall never return.' And I added, 'Flee, wretch': who at once fled: and the toad also disappeared. And after this it spoke to me, 'Now the fourth week is turning d since these things happened, and still in my breast the wounds which the demon inflicted persevere.'"

[29] When Brother Karl e was returning from Paris to Dacia, and had come to Cologne, The third Visitation. At the instance of Brother Karl, where I then dwelt for the sake of study, and I had narrated certain things for his edification about the aforementioned person; he was kindled to such great devotion, that he wished entirely to visit her and see her bodily. But when, for a sign of the certainty of the things said, I had shown the iron nails, horrible to the sight, which the demon had fixed into the legs of the said Girl; he asked most instantly for one of them, which I gave, and he received for a great gift. That therefore he might also see the person herself, he asked and received leave from the Prior of Cologne, to whom I had been given as companion: Peter returning with him on March 24, and so for the third time I came to the aforesaid person on the day of the Lord's Annunciation after the time of Compline, which then was celebrated on f Saturday. Entering therefore the house of the Lord Plebanus, who was wont to receive the Brothers tirelessly into hospitality, we remained there through the night. When therefore I had told the Plebanus our business, and had asked the manner how Brother Karl could find the person whom he wished to see; he answered honestly enough (for he was a man of many graces, of great purity and honesty of conduct, and at the same time of liberality and especially of devotion, which openly shone in him): "Invite her tomorrow to eat with us." To whom I said: "It is not for me to invite anyone." He answered: "She will come more gladly, if you invite her."

[30] Which when it was done on the morrow, and we were to come to the meal; we found her ready, first to pour water on our hands; and when she invited us to take the water, suddenly I broke out in the words of blessed Elizabeth, saying: "And whence is this to me, that the mother of my Lord should come to me?" she pouring water with her own hands, he is piously affected; for I judged it unworthy that she should administer water to my hands: yet attending to her humility and devotion, I sat silent, although the bystanders noted the word uttered. The meal therefore being done, when we were sitting by the fire according to the custom of the Teutons, and I recalled to memory, that I should attend to her left hand (according to what I had been forewarned on the preceding evening) which both in eating and drinking I had observed, and on account of her too solicitous guarding of it I saw nothing which I wished to see; it happened that she asked me to tell her something about God. When therefore I had set forth the four or three first properties of the Seraphim according to B. Dionysius g (for I knew that she would gladly hear about the love of God) she came into so great an affection of heart, and amid speaking about the Seraphim, he marvels at her being abstracted; that to the maidservant of her mother, sent to her, speaking three times, she did not attend to answer the things asked. Which when I had perceived, I was silent: and a little interval being made, I said to her, still ignorant of her manner: "Why did you not dispatch your mother's maidservant?" She answered: "If all things which pertain to my mother were in peril, now I should not know how to involve myself in her affairs."

[31] While she was thus occupied in spirit, she opened her left hand: and he sees in her left hand a bloody Cross, and I saw a thing desired from infancy, and I know not if up to that hour I beheld a thing so devout, and so comely, and which so gladdened and edified my heart. For I saw in the virginal white hand the Lord's Cross, reddening with a blood color. How beautiful this congruence was, he will scarcely be able to esteem, to whom it has not been given to contemplate it. For that Cross was not only painted with color or gore, but impressed on the very flesh with a manifest wound; not

simply formed, and adorned with flowers: but adorned with comely and most beautiful flowers; and so wondrously ordered, that it was plain to everyone beholding it, that human art could never have figured it, although it had spent its whole effort on this. This Cross I saw with my eyes, but its power I perceived inwardly in my heart. For from that hour in which the Lord deigned to console me with such a miracle, it became more familiar to me to meditate on the Cross and the Crucified. But of these things there is a deeper reason. But Brother Karl, whose Companion I was, much edified by the sight and presence of the foregoing, withdrew on the morrow: and gives her his Diurnal. and because he heard that the demon had violently carried off, and powerfully snatched from the hands of the aforementioned Girl, the little book h on the day of the Conversion of the Apostle Paul, which alone she possessed; he gave her, as a sign of special devotion and love, a very beautiful Psalter, but small, which he had procured for himself at Paris. To whom I too smiling said: "God wishes to give more than the devil can take": and I brought forth a tiny Diurnal, which Brother Absalon, Provincial of Dacia, of happy memory, had given me in the novitiate, and I said: "Behold, because the devil has taken from you one little book, God has given you two": and I bestowed on her the aforesaid Diurnal: and thus we withdrew edified.

ANNOTATIONS BY D. P.

CHAPTER III. The acts of the fourth and fifth Visitation.

[32] On the fourth occasion it happened in this way that I visited the Person of whom I narrate. Before the feast of Easter of the same year, the Prior of Cologne told me The fourth Visitation. Peter returning again around Easter the same year, that I should go out with the above-mentioned Brother Gerard of Grifo. When therefore we were fulfilling obedience not unwillingly; on the Vigil of Easter, the meal being made, we went out from the house of the Brothers. And while after midday we walked, and discussed between us about God and about the state of the Girl, of whom mention has often been made above; our heart grew warm within us, from admiration of the wonderful works which we had seen about the aforesaid Girl on God's part, and the miserable and too painful ones on the devil's part: but the wonderful God we both praised in his Saints. When therefore we were speaking of these things, and were going beside a certain marsh, silence being imposed on the frogs by my Companion, in which there was a great multitude of frogs croaking and hindering us; the said Brother Gerard, suffering weariness, lifted on high his right arm, and made the sign of the Cross, and said: "I command you, frogs, in the name of the Father and the Son and the holy Spirit, that you be silent." And at once, God being witness, all were silent, as if they had not been there, nor did they emit any sound more; although still, beside the same marsh, we pursued the way for a long space. But I said to the aforesaid Brother: "What has happened to those frogs, which made so great a tumult?" But he smiled a little, but answered nothing: which I too perceiving, turned my words to another matter.

[33] But when we had come to that place whither we were going, we directed our way to the lodging of the Plebanus, he learns that the signs of the Passion appear in Christina: who had called us. And behold, before we entered the threshold, the mother of the Plebanus met me, a woman of quite advanced age; and she said to me, calling me son, for she had known me long since: "Dearest son, I grieve that you were not here yesterday: for you would have seen God's marvels, if you had been present." To whom when I had answered as if jesting, "Perhaps tomorrow I can see like things," she answered: "Never in this land in our times have such been seen, and I believe that they will scarcely be seen any more." When therefore she weighed the matter so greatly, and from a certain fervor of heart pronounced the words; I began to perceive in her a certain unsettled disposition, as if she were about to speak of something great, and I said: "What new things have happened, of which you make such mention?" and she began to recite to me, saying: "Yesterday in a certain Girl, in this village, there appeared expressly the signs of the Lord's Passion." And when she had told me something of the manner of the said apparition, although I dissembled, yet in heart I was moved. And at that time I would gladly have visited the Person, of whom I had heard, if the opportunity had been given; which was denied, on account of my Companion's weakness.

[34] But on the day of Easter, when the Person, of whom it had been related to me, had communicated very early in the morning; whom, visiting her on that very Sunday, and after the meal made I had come to her with the Lord Plebanus; we found her lying in bed, having her face covered with a cloth out of diligence. Which both the Lord Plebanus and I perceived to signify something: and we placed ourselves, he at the head of her little bed, and I at the feet. And when we sat thus, I applied all diligence, that I might be able to behold her face; not moved by curiosity, but by love of the Passion of Christ, whose signs I had heard had now appeared anew in her. I knew also that by no importunity of prayers could I obtain this from her, that she should voluntarily show me her face, as it was then disposed: for I had heard something about that too. amid speaking about the Paschal Lamb, For the mother of the Plebanus had told me among other things, that her whole face was livid, as if it had been heavily struck with sticks. That therefore I might be able to prove the truth of this saying, I applied the aforesaid solicitude; but also Almighty God, who wished to manifest the gift which he had given and which he had impressed, showed it to me on this occasion. When the Lord Plebanus thus sitting conferred with her about the Paschal Lamb, of what sort that one was which he had received; and amid the words out of devotion he had laughed a little, from the abundance of joy which he had felt, she answered: "However it tasted to me; at least it seems that you felt it very sweet, from what you have felt." Amid words of this kind therefore, which were not many in number, but in sweetness very savory, not by chance, I think, but nature compelling, and God's providence procuring, when the said Person had to spit, she lifted the cloth with which her face was covered: and because I sat at the feet, I beheld under the cloth her countenance, seeing perhaps her whole face uncovered and livid, certainly not the countenance of an Angel, but as it were no more similar countenance of the supreme Pontiff that is, Christ, by the sight of which one could be wounded in mind. For it was wholly livid, and as it were declining to a swelling, such a human face as I never beheld; as if the whole had been struck with a stick.

[35] At this vision, seen a second time, there was a certain astonishment in my eyes, and admiration, and a wonderful compassion toward Christ who suffered was born in my heart: and I know not if, up to that time, of things seen or heard, read or written, up to that hour, with an unusual sense of great devotion; anything so penetrated my heart, and so deepened the Passion of Christ in it. For I thought, and as it were by reason examined what I saw: If from this, that the crucifying Jews struck the Lord Christ with a reed, and cut him with their palms, his face was so livid from the gravity or multiplicity of the blows; what is to be thought his back was from the bitterness of the scourges, which was so great, that through it even the cruel and impious Pilate, an unjust judge, intended to soften to mercy his enemies, that is, Christ's; in which I thought of the savagery of the one judging, the unmercifulness of the one scourging, but I shuddered at the detestable pride of the people looking on. A fervor therefore, or to speak more openly, a certain pain my heart conceived from it, and a certain fire was kindled in my heart: but also a copious shower of tears would have been ready, had I not borne myself out of respect for those sitting around, and had I feared to be noted, and on this account had both extinguished the fire and repressed the river of tears. But these being lulled, and he judges her deservedly to be called Christina. I went with the Lord Plebanus to perform the evening Office. But when on the way Brother Gerard met us, with several persons of both sexes; among the rest there came also a certain woman, Christina by name; and she asked me jesting, whether I loved Christina, noting herself. To whom when I said (weighing her words little, but rather not being able to conceal the flame of my heart) "I love"; laughing she added, "Do you not note her?" Which also was true: for I had noted the Person from whom I had departed. Whence although she from boyhood had been called Christina, yet I from that hour resolved to call her Christina, because in her I beheld the stigmata of Christ, in number and due place, the Lord granting it: of the reason of which love it will be said below.

[36] The evening Office therefore, according to the custom of the country, being completed in the morning, On the Monday of Easter, bidden to dine with her; so that it could scarcely be said, "Since it grows toward evening," and Brother Gerard and the Plebanus returning to Christina, and I following them; we found two other Brothers on the way, namely Brother John of Mustindorp, and Brother Nicholas. We therefore, the four aforesaid Brothers, with certain other devout persons, entering to the said Christina, and visiting and greeting her, lying in bed in the above-said manner, talked with her for a little while. But among other things Christina said to Brother Gerard: "Why do you not visit me sooner, placed in so great a necessity?" But he excusing himself, after other things they thus determined; that

Brother Gerard and Brother John should on the morrow eat with the elder Advocate, he sees more distinctly her marked hands; and Brother Nicholas and I should eat with the said Christina. Which arrangement pleased me very much: for from my heart I desired, if God would deign to show it me, to prove the truth of the above-mentioned relation of the Plebanus's mother, of which the Lord had already manifested a part to me. On the morrow therefore, the divine Office being performed in the church, the time of the meal coming, we, Brother Nicholas and I, came to the house of Christina: and the Offices of the holy Spirit and of the blessed Virgin being read before her, because we did not know the Office without a book, we sat down before her bed to eat: and during the time in which we ate with her, for the third time I contemplated the signs of the saving Passion of Christ in her hands: the manner of which was this. In the middle of the palm of each hand I saw a wound, for the bare flesh appeared to the breadth of a sterling, having a round shape; not painted, but impressed on the flesh without notable depth: which also persevered for eight continuous days, although successively and little by little it was diminished through the several days.

[37] But there was also on the exterior part of the hand a wound, corresponding proportionally to the interior one in size and place, and remaining there through the whole Octave, as if it were the trace of a nail penetrating the hand. And, to confess the truth, the sight of this wound was to me a more pleasing dish at table, so that for its sweetness the rest would easily have grown cheap, even if they had been more and more sumptuous. For the eight following days, as I think, I was daily her table-companion, in which I searched out enough, as far as was permitted, concerning the aforesaid things. But besides the things which I saw, those things which I heard from her intimates I will also here recite: from the Virgin's intimates, although I never heard her make mention of them with one word. But she did so, as if nothing had happened to her; and so dissembled, as if she were altogether ignorant of the matter; nay, what is more, it much displeased her, and she showed herself as it were offended, if anyone made mention of this before her. Nevertheless I, who did not strive to please, and did not dread to displease, familiarly conferred with the persons who had been present, had heard, and had seen all.

[38] But these were the chief: Hilla of the Mountain, her kinswoman, and in all her tribulations and consolations her inseparable companion, Hilla of the Mountain, whose face amid adversity and prosperity I never saw changed; a Virgin in all things praiseworthy, undaunted toward sad things, cautious in glad and prosperous ones; everywhere showing the Virgin in act, habit, address. Jesting was serious, and the serious seemed jocose, on account of the equanimity of her words and conduct. After Christina I know not if I saw a girl of such great purity: Gertrude the Plebanus's sister, for it seemed to me that she knew not how to sin: and God himself knows that a gesture, sign, or word of wantonness in her, although I much considered, I never perceived, although I most familiarly conversed with her often and at length, as will appear below. The second was Gertrude, the Plebanus's sister, herself too distinguished by honesty of conduct, of whom it will be said below. Aleidis the blind, The third was Aleidis the blind, who by weeping (as is believed) had lost her eyes, and did not grieve at their loss; and moreover had lain in bed for seven years and had exhibited a wonderful patience in the destitution of all her strength: her virtue is not to be enumerated in writing, especially to him who knew the person, and a certain little one; for he will think all praise inferior to her deeds. The fourth was a little girl, of good disposition, bound by a voluntary vow of chastity from her heart in a secular habit. With these persons therefore consecrated to God, because all were held for Virgins, and truly (as I believe) were such, I conferred separately and apart; and all with one voice answered thus about the foregoing great things.

[39] After Matins of Good Friday said, before the evening twilight was finished on the day of the Supper, when we had led Christina to the lodging of Aleidis, in which all the foregoing of this tract happened, she began to speak to us in an unusual manner and to say: "Dearest companions, he learns that Christina sweated blood on the night before Good Friday; I know not what unaccustomed thing has happened to me." And when she had said this, she began most gravely to tremble, and to be disturbed to the marrow: but the disturbance grew so much, that a little before midnight she sweated blood; and this disturbance lasted until the next day, until we all went to the church for the Office of the day. But Aleidis, who on account of her blindness and weakness of strength had remained alone, I began thereafter singly to question: "Good Aleidis, did you hear anything or understand anything of those things which were done about Christina on Good Friday, during the time of the Office in which you alone were with her?" And she answered: "I heard a great sound, and that her bones were heard to stretch. as if one man were so stretched, that all his bones were dissolved from their joints." And when I asked, if she had heard any voice; she answered: "Voices and words I heard, which I will never reveal as long as I live." And thus was terminated the conference of the one answering and the one questioning, not without the exultation and edification of both.

[40] After the feast of Easter, when we had returned home, I kept all the aforesaid things, and many more, conferring about them in my heart, and hence and thence my thoughts arose: Peter at Cologne greeted by Christina on April 28, for now I marveled at the admirable things of God seen, now I gave thanks to God for his benefits, now I humbled myself before him for my defects. But on the vigil of B. Peter Martyr of the Order of Preachers I was called to the gate, which very rarely happened to me: and among the other persons who spoke to me, I also saw and greeted the aforesaid Christina, who had come to Cologne out of devotion for the feast, to visit the church of the Brothers, that she might carry off a participation of the Indulgence. When therefore I had said, that Brother Maurice had asked me to go out with him for some days; she asked us both, that we should turn aside to the village in which she dwelt: which also was done. For on the vigil of the holy Cross we came to her, and were received kindly both by her and by the other villagers. But on the morrow, that is, on the day of the holy Cross, when, the meal made, before many I was expounding the degrees of contemplation, according to Richard of St. Victor; I perceived with the others, that Christina was led into wonderful devotion and exultation through the aforesaid degrees; walking with her on May 3, so much that she could not conceal her joy, but manifested it by words and gestures. The fifth Visitation. But the conference being made, when it had pleased several who were present that we should walk a little to a certain water; it happened, two going together as if in procession, that I associated with Christina.

[41] But while we thus went, and treated of the sweetness of God; among other things Christina asked me, why certain Priests celebrated longer, [or] more quickly than others? But I answered by a similitude: He who should throw a handful of poppy seed into his mouth, he teaches how some finish Mass more quickly, others more slowly; and should wish to taste the sweetness of each, would have to chew longer than he who swallowed the whole grains: so he who wishes to feel the sweetness of each of the honey-flowing words placed in the Canon, it is necessary for him to draw a certain little delay on each word in uttering it. The solution pleased her, and she moved a second question, saying: "Good Brother Peter, let it not displease you what I ask of you: how is it with you when you celebrate?" And I answered: "Well and excellently." Which when I had said, she fixed each knee on the ground, and as it were leveled herself wholly by inclining to the ground. But when she had risen, and we had returned to the lodging from which we had gone out; we found before us two Brothers, Henry of Beitbur, and his Companion. With whom when we had supped, with the said Christina we entered an orchard adjoining the dining-room: and I, at the petition of those who were present, expounding what is sung of Virgins, "After you the singers run"; and proving the magnitude of heaven by that, and they demonstrate the magnitude of heaven: "O Israel, how great is the house of God"; and by the opinion of Ptolemy who says, that all the stars in equal time pass through an equal space, and that there is no other cause that the Moon passes its circle in twenty-seven days, and the star which is called fixed in thirty-six thousand years, except the diverse breadth of their circles; and that there is as great a difference between the breadths of the spheres in continuous quantity, as there is in discrete quantity between 27 days and 36 thousand years, this being added, that 27 taken twelve times does not complete the number of days. Bar. 2. 24

[42] After I had said these things, the girls who sat around Christina found that she had gone out of human mind; but we were sitting together in the manner of a crown, amid which, while Christina is rapt, persons about the number of twelve. The word being interrupted, therefore, on account of the unusual event which had happened, which some of us had not seen before; we all began to consider the manner of that event and its circumstances. I know not by what name what I saw ought to be called; except that from the Clerics who were present I heard that they were wont to name it a Rapture. The manner therefore of the said rapture, if it ought to be so called, Peter observes the manner of that rapture. considering, I found the same which I expounded above in the second visitation, and the same manner of returning to herself; this being added, that a diffusion of a wonderful and most sweet odor gladdened all present and sitting around, and provoked to astonishment. But she remained in this devotion from the setting of the sun almost until the rising of day, and in the above-said manner returned to herself. But morning being made, we greeted her, and so withdrew: and in this was terminated the fifth visitation.

CHAPTER IV. The course of the sixth and seventh visitation.

[43] Of the sixth visitation this was the manner. On the feast of Pentecost, when by command of the Prior of Cologne I had come to Stommeln, into the village where Christina dwelt with Brother Gerard of Grifo, of whom mention has been made above; Peter returning at Pentecost on May 27, and Christina herself in the Mass after all the communicants had communicated, with the highest reverence of devotion, yet with no motions or groans or sobs shown outwardly; and had gone to the Eastern part of the altar, and had placed herself between the wall of the church and the altar; she remained there until long after Compline. The sixth Visitation. But her disposition was such. At one stump as if sitting in prayer she lay, and as if lying she sat, while she remains in rapture after Communion. as is the custom of the Beguines in the parts of Cologne to pray: she had her face covered with a cloth, and her hands with a cloak: but she was so altogether insensible, that with no

sense did she feel, and she was hardened in her whole body, in the manner which was explained above in the second visitation: this being added, that the delay of the excess was longer, and a most sweet odor was diffused through the whole sanctuary. When therefore the evening time had come, and, Vespers being finished, in Compline added we were beginning, "Behold now bless the Lord all you servants of the Lord": behold, the book of Christina, which the demon had violently carried off from her on the day of the Conversion of the Apostle Paul, as was said above in the third visitation, he sees brought back her book, taken away by the demon four months before: came flying from the Western part of the church, very many who were in the church seeing it: and against the eastern wall of the sanctuary, where Christina lay, it was struck so strongly, that on account of the noise we all left off the psalmody, looking at one another, not knowing what had happened: but we thought that the scholars, who sat opposite me, that is, on the southern part of the altar, had thrown something between themselves out of levity; until I beheld the little book thrown before my feet; which however I dissembled to take up, awaiting the testimony of several.

[44] When therefore the Plebanus, beyond Brother Gerard, who sat midway between us, had turned his eyes to me; [and, with his companions, marveling at it whole in a wet and stinking little bag,] he saw the book in its little bag lying on the pavement, and crying out with a loud voice said: "Brother Peter, take up the book": for he knew the book which he had written, and the little bag which he had very often seen. But the book lay before the view of us all: which when I had taken with extended hand (for it fell and lay so near me, that there was no need to rise for taking it) and had handed to the Plebanus, even sitting, on account of my nearness to him; seeing it, after the custom of his country he swore, saying: "By the soul of my father this is the book of Christina." But the little bag was all wet, and suffused with a most vile stench, as if it had lain in a sewer. The book therefore he drew out to the extreme part of his shirt he found wet, but the book itself wholly unharmed, and most well preserved, in which there was not even the mentioned stench. When therefore we had seen these things, and had been suffused with astonishment and at the same time a certain fervor, he understands the matter done with all the people looking on. the Psalm which we had omitted being completed, we began with a loud voice the hymn "Come Creator": which we pursued so solemnly, that all hearing, who however did not know, marveled: for many were present, because the church seemed to be full of people. The Compline therefore being said, and a sermon made by Brother Gerard to the people; the same Brother Gerard, the book which he took from the Plebanus before the sermon, with the little bag he set, for the smelling of the little bag, before the noses of certain persons, who before had detracted from Christina, and recognizing the little bag they shuddered at the stench, and very many of them repented of their past detraction. Under all these things Christina lay altogether immovable, and in the above-said manner insensible in her devotion.

[45] But when we believed that only we, who were in the sanctuary while these things were being done, were conscious of the aforesaid; and each said to the others that he should hold for a secret what he had seen; having gone out to sup in the village, we heard as it were a public, not only tale, but also fame, and the mouths of very many spoke of the above-mentioned throwing of the book. And when we asked of some of them, Peter returning with Brother Albrandin, whence they knew, they said: "We were not so blind, that we could not see the book flying before our eyes: and the motion by which the book flew, which we believed only we knew, we learned from them. For they said that they saw the book coming, as if it had been thrown from the Western door, through the whole church, until the Eastern wall met it; at the striking of which it made the above-mentioned noise, which we who sat in the sanctuary did not know. But four days after this being spent there, we returned to the house of the Brothers, in which and after which, July 22, nothing else more true, although I investigated, could I perceive concerning the foregoing. The seventh Visitation. But through the aforesaid feast there was in our hearts a special joy, I mean of the Plebanus, of Brother Gerard, and mine, which I conjectured from their signs and words: for it was easy to prove what appeared to the sight.

[46] Of the foregoing and many other things a rumor arose which struck the ears of very many, whose eyes had not seen the above-said things. But there was at that time studying at Cologne, for the province of Tuscany, Brother Albrandin, a lettered man and a good Preacher: who, moved by the fame of the aforesaid rumor, asked me to lead him to Christina: [on the 23rd of the same he consoles her asking about the lack of sleep for 14 days:] for he thought me familiar with her, because he knew I had often visited her: and truly so it was, as I think: for I had acquired some acquaintance with the villagers and especially with the Lady of the village, namely the Abbess of St. Cecilia. Leave therefore being received by Brother Albrandin from the Prior, and me given to him as Companion, on the day of B. Mary Magdalene we came, not for the sake of curiosity, but of devotion, into the village to which we intended to go: and during the time of the evening Office we entered the church. Which being completed we mutually greeted one another, and after this each returned to his appointed lodging: but also after that hour the Lady Abbess with her girls entered the village. But on the morrow, morning being made, when we had come to the church, and were awaiting the Lady Abbess with the Mass; I went into the church to Christina, and greeted her, and among other things asked of her, how she fared. And she answered: "I am weak in the head, because for fourteen days and nights I have not slept." And she asked that I pray to the Lord for her: and she added, expounding the cause of such great vigils: "When I lay myself in bed to sleep, such great heat invades me, as if I were placed in boiling water; whence also my whole body is full of pustules, bursting out on account of the heat: and this is the necessity of keeping vigil." I consoled her therefore, as much as I knew and could then, and exhorted her to patience, and entered the sanctuary, leaving her: and I heard one Mass for the Dead, and said another of the Angels, according to my custom: for it was Monday, on which I was wont to celebrate of the Angels, unless some legitimate cause hindered. But mindful of Christina's petition and of my promise, I had a special memory of her.

[47] But the Masses being said and the meal made with the Lady Abbess, Brother Albrandin insisted to the Plebanus, that he should be willing to go with him to Christina, for the sake of visiting her. Which when it had been done, and we had entered the house in which she was, we found her lying in bed, and (as it seemed) sleeping. Who when she had risen at the calling of the Plebanus, who then, having dozed, is forewarned of an impending vexation. and had sat with us; she was so occupied with thoughts, that she scarcely attended to answer those speaking to her. Which perceiving, I said to her: "What is the matter with you, that you are so occupied?" She answered: "I saw a dream while I slept, and I am occupied about it." And to me asking that she tell it to me; she answered: "It is not necessary, because with your eyes you will see its fulfillment." I said: "Narrate to me what you saw, and I too will tell you a dream which I saw eight days ago." She answered: "Part of it I could tell you, if it were necessary: but the whole I will never tell to any living person." And in this the conference was terminated, that neither did I tell her my dream nor did she reveal hers to me.

[48] Before the evening time therefore withdrawing from her, when we had said Vespers, there came up two other Brothers, fellow-students of Brother Albrandin, from Cologne, namely Brother Baldwin of Flanders, and Brother Maurice of Reval of the province of Dacia; and supper being made with the Lady Geva, called Abbess of St. Cecilia, because she was as it were a mother of the Brothers, and a chief benefactress, an honorable virgin and in all things of good repute and of quite advanced age; the Lady Abbess went to the field for recreation with her girls and damsels: whom we four Brothers, at her petition, followed. Peter with his companions having supped with the Abbess of St. Cecilia, But the Ladies of her Order were six, noble virgins and well lettered, whom I would name Ladies for their profession, but Damsels for their nobility and the age of some of the younger. But the walk being completed, the Lady Abbess sat down on a certain hill before her court upon a seat: while before her he treats a proposed question about Sts. Peter and John, around whom we Brothers and the said Damsels sat down. But among other things which were said here and there, the Plebanus said to the Lady Abbess: "Lady, behold in your presence are four lettered students of the Order of Preachers, of various provinces; tell them to treat some Theological question before us." Whereupon she calling me, not on account of knowledge, but because she had greater acquaintance with me; and commanding that we confer about some question; I asked her to bear with us: for I feared, lest thence, as is wont, there should arise a tumult among the disputants. And when she did not accept my petition, because a certain curiosity moved her, since she had never heard a conference of disputants; my Companions being called, a doubt was proposed by the Lady Abbess, at the instinct of the Lord Plebanus, whether it was more that the Lord committed the Church to Peter, or to John to whom he committed the glorious Virgin his mother.

[49] And when Brother Albrandin, the elder among us and born in the patrimony of B. Peter, stood for Peter's dignity, and I for John's purity and familiarity; and their arguments and solutions resounded here and there, he learns that the Virgin was thrown by the devil into a cistern; our other two aforesaid fellow-students helping us; behold suddenly a girl came running and groaning, and called the Plebanus with an eager voice, saying and asking that he should come. And when we all supposed that he was called to some sick person, to whom death was imminent; when he had come to her, and had understood the business, he called me with a loud voice: and asked that, a companion being taken, I should come quickly. The treatise therefore being left off, and Brother Albrandin taken as companion, when I had come to him, he said to me: "The devil has thrown Christina into a cistern full of mud, and I fear that he will submerge her, unless we come quickly." Which heard, I ran as much as I could, so that those looking on the way all marveled: for, anticipating those who followed me, I found Christina, and thence, lifted out, he himself carries her home. immersed wholly in most foul mud, except the head, which Hilla of the Mountain, standing in only a shift and a fur garment without sleeves with bare feet, supported. But the mud was up to the knees: into which leaping with my shoes, I tried with Hilla to lift her from the mud; but I did not prevail, until the Lord

the Plebanus and Brother Albrandin came up. But she being drawn out of the mud, I took off my cloak, and threw it upon the straw, and we placed her upon it; and we entered the house, that we might hide the matter from those coming up; who, marveling at our quick and unusual running, had followed us. But when they had returned to their own and understood nothing of the accident, we carried Christina into the house; so that Brother Albrandin supported the head, I carried the shoulders and arms; but the girls who were present carried the breast and limbs.

[50] But when we had placed her on the bed, she was altogether insensible in the above-said manner, as has been declared in the second and fifth visitation; except that her body was not hard or hardened to the touch: and through the whole time in which she lay in the mud, and in which she was carried, she had thus remained insensible. When she had lain in bed for half an hour, she began to return to herself, as if from a certain faintness, without the preceding degrees, She, restored to herself, grieves that she was touched by men: and at once to weep most bitterly: and with these words, as far as I could perceive, complaining she spoke very submissively to the Lord: "Dearest and most loving Lord, sweetest Spouse, I have heard such honor of you, and have experienced such goodness in you, that I would not have believed that you would permit me, your wretched and abject handmaid, to come to such ignominy, that I should be handled and carried by the hands of men. Above all things it is grievous to me to be thus confounded; it would be very easy for me to suffer whatever you might command me, even however grievous it might be felt, which, with you alone as conscious witness, it should befall me to bear: nevertheless, sweetest one, all confusion and shame, which you ever command to befall me, for the love of your name I do not despise. Do with your handmaid, I pray, sweetest Lord, whatever pleases you: I ought to judge honorable whatever you shall have decreed to do with me." These words and many more she said with such weight, and devotion of heart, and effusion of tears; that I think no one was present, whom Peter consoled. who was not provoked to tears. After these words therefore, and very many tears poured out, I asked why she was so disturbed. She answered: "You ought not to marvel at my disturbance: for how did it befit me to be handled and carried by the hands of men?" And when I consoled her by this, that nothing unbecoming had been seen or done in her; she did not accept my consolation, but magnificently commended God's ordinance in all things. But Divine clemency had provided, when the devil's savagery and malice threw her, that she was wholly decently covered, so that nothing bare appeared in her, neither face nor hands; for she was clothed in a white tunic, which extended beyond her feet, which she was wont to use next to her flesh. Her head and neck were covered with a cloth, with which also her hands, lifted before her face, were wrapped. Thus therefore we left her lying in bed, and returned to our lodging with the Plebanus.

[51] On the morrow, that is, on the day of B. Christina and on the vigil of B. James the Apostle, all the aforesaid Brothers returned with the Plebanus, On July 24 he learns that this was what he too had learned in a dream; whom I too followed, when they had greeted her, she kindly answered them. But among other things I asked of her, what she had seen the day before. She said: "This very thing I saw among others, which I afterwards experienced: yet I did not think that this should befall me so soon." To whom I answered: "To me also, eight nights ago, in the dormitory of the Brothers, while I slept, it seemed that you had fallen into a cistern and that I drew you out of the water, and carried you all wet between my arms." These things said, we went to the church for the Masses to be said: and after the Mass of Brother Albrandin, I celebrated the Mass of the holy Spirit. And when I made a memory of Christina, afflicted and thrown down; there was given me a shower of tears, with a certain inexperienced sweetness of heart, such as I never before felt in all my life. But while these things were being done, the Plebanus went to communicate the said Christina. The Masses being finished, Brother Albrandin insisted to me that we should go and see Christina: for he had heard that after Communion she was wont to go out of mind in the above-said manner, and to lie with hardened body. He had heard the fact, but had not yet understood the manner, which it was now given him to see. At his instance therefore, whither he asked, we went: and while he on the way climbed a hedge, by I know not what chance I beheld my left hand, and finds a bloody memorial impressed on his left hand: and I considered in it little red signs, which I had never before beheld; two of which still remain even now, when the eleventh year is already turning. Whose signification I know not otherwise, nor then knew otherwise, except that they had been given me for a certain memorial; namely, that I might be mindful of the Person, in whom I had seen the most express wounds of the Lord's passion. From the things seen therefore astonished, but in heart gladdened, and in mind in some way assured, I was, that it was from the Lord that I was thus affected toward Christina with a certain sincere love. Yet I altogether hid that secret from all mortals, until after three years, without my knowledge, God revealed it to a certain person, to whom I never gave the occasion of knowing so great a secret.

[52] To pursue therefore the business begun; we entered the house in which Christina was, whom Brother Albrandin wished to visit and see. But entering we found her lying in bed, and the Virgin herself rapt in her house having her face veiled with a cloth, so immovable that we could not even perceive her to breathe: but all the rest of her body was covered with the coverlet of the bed in a decent, though poor, manner. After therefore, standing on the pavement with reverence, we had considered this; Brother Albrandin approached her little bed, and touched her shoulder, to try whether it was hardened, as had been told him. And when he had felt that it was not hardened beyond the manner of a human body, turning to me with indignation he broke out in these words (for he was a very fervid man): "Brother Peter, it is a lie, what was related to me about this girl, that she is so rapt, that her body is hardened." To whom I answered that he should wait a little, because that hour had not yet come according to custom. For sometimes a quite long delay was wont to intervene, sometimes a brief one, between communion and the hardening of the body: which Brother Albrandin did not know, and therefore, disturbed, he withdrew, complaining that a falsehood had been related to him: which displeased me enough. The meal therefore being made at the ninth hour with the Lady Abbess; and soon shows her to his companion rigid in her whole body: again Brother Albrandin solicited me that we should visit Christina. I said that I was unwilling: yet at length, at his too great instance, the Plebanus being taken, we returned: and we found her lying in the same manner, as to the position of the body, as before, having her face turned to the wall. Brother Albrandin therefore placed himself at the head of the little bed, and examined the things that were being done. But when he had seen no sign in her, nor perceived a motion or sound of breathing; he put again his hand upon her shoulder, and felt such great hardness or rigidity, as if she had been dead: and he began, from that hardening which he had touched, to come to softness of heart.

[53] When therefore we had thus sat silent rather long, Christina somewhat returned to herself, that is, not to the knowledge of particular sensible things, but to the drawing of breath and the motion of the body; she extended her left hand, the palm somewhat open: which Brother Albrandin greatly desired to behold. He looked therefore, to whom also it is granted to see the cross described in her palm, and in the middle of her palm saw a most beautiful figure of the Cross, adorned with flowers, such as I described above in the third visitation: and he began, from the vehemence of the commotion of his heart, suddenly to cry with a loud voice: "Alas me unfaithful! alas me unfaithful! who ever dared to derogate from such great sanctity: never have I seen such things, nor would I have believed those narrating them, if it had not been given me to see. Alas me! into what great madness did I break, to derogate from such great sanctity? Truly the whole world neither knows, nor can make, such a cross." When therefore these and like things he often said from the heart with the greatest emotion, all we who were present wept most abundantly, on account of the devotion of him who before had not believed, and on account of the marvels of God which we beheld. But Brother Albrandin himself wept continually until the evening time, with certain words now reproaching himself, now commending the great deeds of God, walking as if he were inebriated in spirit. But when out of devotion he had put his hand around the Girl's hand, that he might perfectly contemplate the aforesaid desirable and desired sign of the Cross; for it was most beautiful to see the sign of the Spouse in the hand of the Bride, and so he recovers from his incredulity: that is, the Lord's cross in a virginal hand, and easily it converted the affection of the beholders to itself, nay rather seized the whole. When therefore in contemplating these things Albrandin was affected, again the Girl was rapt, and quickly extended her hand to the wall: and so it happened that the hand of Brother Albrandin between her hand and the wall was so strongly enclosed: that he could not at all draw it back; until the Girl, again returned to herself, contracted her hand.

[54] But the evening time coming, we withdrew from her, and went to the church, and on the way found the Abbess sitting in the door of her house, and proclaims abroad the marvels which he saw. who loved Christina as a mother her daughter and did much good to her. She asked whether we had seen Christina. Brother Albrandin answered: "Magnificent and wondrous works of God we have seen today: I did not believe that such things were done in these times." And he narrated to her all the things mentioned. But when he had come to this, how his hand was enclosed against the wall, he added: "Truly all that compression was not natural: for if it had been natural, I should altogether have felt in the pressing hand a motion of tension and remission in pressing: but now I did not feel this, but she so immovably held my hand with pain, as if she had fixed me with a nail: She narrates to those about to depart how she was thrown into the cistern. whence I believe this to have been supernatural," and he greatly magnified God. On the morrow, the meal made, and leave received from the Lady Abbess that we should return to Cologne, we entered to Christina, that we might greet her, and we found her weak, yet bearing the common manner of human life: from whom when among other things I had asked, how it happened that the devil threw her, she answered: "On the vigil of B. Christina, after you withdrew from me,

there invaded me such great horror and such great anxiety of heart, that I marveled what had happened to me. That therefore I might expel that weariness from me, I took off my outer tunic, and made the beds of my companions. And when I had finished these things, and the pain of heart had not even so departed; I went out of the little chamber in which I was with my companions, and bent my knees before a certain chest which stood in the larger house, yet near the door of the lodging from which I had gone out. And when I thus prayed that God would mitigate the tribulation, or give patience; behold suddenly it seemed to me that through the larger eastern door of the larger house a black and horrible cloud entered, and came over my head. What more befell about me, I know not, until I perceived myself placed in bed." But this reason being learned, we returned to Cologne.

CHAPTER V. The eighth and ninth visitation: under the last of which, both Christina and those present are often foully soiled by the importunate demon.

[55] The eighth visitation had this manner. Before the feast of All Saints the Plebanus invited Brother Albrandin and me to the said feast: Peter and Albrandin returning for the feast of the Saints, for Brother Albrandin was moved with wonderful devotion toward Christina, and would gladly have visited her more often, if he had had the opportunity. This opportunity therefore being obtained, we came on the vigil of the feast before Mass to the intended village, and were received kindly and humanely. But when we had been called to dine, Brother Albrandin asked where Christina was: and it was told him that she had therefore not come, because she was in devotion and prayer, since on the morrow she proposed to communicate. The excuse pleased him. But on the morrow, all things according to the manner of the feast being completed up to Vespers, when Christina in the Mass after the others, in the manner I said above in the first visitation, had communicated; she went, and placed herself between the altar the Virgin rapt in the church after receiving Communion and the eastern wall of the temple, and (as it seemed) placed herself in prayer; and there she remained in her devotion, the manner of which has been expounded above, until long after Compline. None therefore being said, while we went to dine, the church was locked over her. The meal therefore being made, we went to the church together with the Plebanus, that we might be able either to see or to hear something edifying. When therefore we had come to the church, and had found it shut and locked, and could not have the custodian with the key; we remained for an hour before the doors and listened. And behold a certain most sweet voice, human however (as I think), but not formed in a human manner, exceeding the human manner in manner and sweetness and subtlety: yet it was heard to be a single voice, and it was ordered in modulation, but not in distinct words; so subtle and sweet, that as if a sound mingled with honey were combined with a human voice, they hear most sweet singing: as if honeyed strings were sounding in a human throat, like to this seemed what we heard. But entering the church, we found no one within except Christina alone, in the place where we had left her lying, insensible in the manner above expounded, and rigid in her whole body, having her face covered with a cloak. Approaching her therefore, we listened, if we could hear the aforesaid voice: and after a little we perceived that the above-said sound was heard as if it were in the breast of Christina, and nothing more true could we judge: and thus disposed she remained until the evening Office.

[56] On the morrow the devil stirred up a great disturbance, through the mother and sister of the Plebanus, against Christina: which voice Peter defines to have been that of a jubilant heart. for which Brother Albrandin and I found no more effective remedy, than that Christina should for a time go to Cologne, and yield to the running fury: which also was done. But when I had come to the house of the Brothers, I began to examine with myself what kind of voice it was that I had heard; and I found none in the Scriptures more like, than to the jubilus; according to that manner, by which the Gloss on the second "Jubilate" expounds, saying among other things: "True jubilation is made by heart and voice, as if, while the voice jubilates outwardly, the heart understands inwardly; the jubilus is a sound of gladness without words, because by them the gladness of the mind cannot be set forth; namely when a man, rejoicing over those things which cannot be set forth in words, breaks forth into a certain voice of exultation without words, so that it appears that he rejoices by the very voice, but, as if filled with inmost joy, cannot set forth in words what he rejoices in." And below: "The just rejoice; seeing with a pure heart who God is, how great things, and in what order, and how wondrously he has done: whence exulting they sing, and that jubilation is to be crowned."

[57] Of the ninth visitation this was the manner. The ninth Visitation. A little before the Advent of the Lord the carnal father of Christina came to me at Cologne, The same one asked to come to Stommeln around Advent, and led me into the Chapter of the Brothers, and spoke to me. But he premised words of greeting, containing this manner: "Christina, your daughter, greets you": not being able to dissemble the grief which he bore in mind, but he showed it by face and gesture. To whom I answered: "Do not speak thus: for she recognizes you as her father." He answered: "I cannot deny it; nevertheless if you are moved with any pity toward us, come and visit us: for we are placed in danger. But, as we trust in you, do not be slow to console us." I asked why he was so disturbed? and he said: "An adversary too strong has come upon us, on account of whose savagery we are in danger of goods and of persons." Which when I had heard, to restrain the demon hostile to the whole household; I was moved to compassion, although I showed a glad face outwardly: for I knew that he had been accustomed to grave tribulations, and that except for a great cause he would not have come to me. Finally however I said, "Go with God, may the Lord console you": at which word he departed sad. But after eight days he returned, relating words like the former, yet far with greater bitterness of heart and grief and sadness of countenance. And when I had given him a like answer to the former, a second time mournful he withdrew. An interval of six days being again made he returned, when he had excused himself once and again, and seeking me solicitously at length found me. But after words of greeting, according to the form prescribed uttered rather mournfully, he added: "Your daughter asks you to come to her, as you love her in the Lord; which both I and her mother earnestly ask, if you do not wish that all our things be devastated by the demon and by fire." I heard the words, but the manner of utterance and the sadness of the one uttering moved me to compassion more than they; and after other things I said: "If I have leave, I will gladly visit you." This answer being received, somewhat more cheerful he withdrew.

[58] When therefore I had related these things to Brother Albrandin, he was moved in heart and burned in spirit, and we both by common sense went to Brother Hermann of Havelbrecht, who was then Prior of Cologne, and Brother Albrandin said to him: at length, leave being obtained, "Reverend Father, is it permitted us to go to Stommeln and see the marvels of God, which are narrated to us to be done in a certain girl dwelling there?" For he knew that the fame of them had reached him. But he answered us most kindly: (for he was a man of wonderful mildness and excellent benignity, shining forth with the comeliness of all virtues, who had long been Companion of John the first, Master of the Order, and had visited ten Provinces with him, as he was sometimes wont to say, and had twice been Prior Provincial in Germany) "Dearest sons, I very much wish for you, that you go to the aforesaid place, that you may be able to see the great deeds of God. I have heard such great marvels of the same Girl, that I would most gladly go with you to see her, if I had leisure: but you, most beloved, who are young, and have come from remote parts, go and see the wonderful and edifying things, which in your parts, even in old age, you may be able to narrate to others for edification in time. I greatly rejoice, that you delight in such things, and that concerning divine matters and the works of God you are curious examiners: for in divine business alone is curiosity holy and to be praised, provided it studies humility, truth, and utility."

[59] But leave being received, since Brother Albrandin was hindered on account of occupations, Brother Wipert the Bohemian being taken, of the province of Poland, he goes thither with Brother Wipert. I set out. And when long after twilight we had come to the place which we sought, with great gladness of heart indeed, but not without bodily affliction, on account of the imminence of rain and the depth of the road; entering the house where Christina dwelt, we found in the lodging with her Lord Godfrey, Prior of Brauweiler, b of the black Monks of the rule of B. Benedict, a man of good repute in all things, and of great modesty, [There at the Virgin's he finds the Plebanus, the Prior, and the Cellarer of Brauweiler:] and of special honesty of conduct, so much that, without diminution of the sanctity of the rest, I do not recall having seen of his Order a man of such great perfection: whose Companion was the Lord Cellarer of the same monastery, a man of advanced age and great discretion, and at the same time commendable maturity. To these was joined the Lord John, Plebanus of Stommeln, of whom mention has often been made above, a devout man, and of such great chastity that he is believed to have died a virgin. They all discharged and were adorned alike with the Priestly office, which they had now exercised for a long time. Under the testimony of these were done the things which I narrate: having entered therefore the little lodging of Christina, we found her sitting in bed, for it was not permitted her to lie, on account of the pressing tribulations without interruption. And when we had greeted her and all those dwelling with her, we went out to the fire which burned before the door of her little chamber, that we might dry our clothes. And when we had thus sat for a little time, and the Lord Cellarer sitting with us extended toward the fire a foot shod with a boot; while he sits by the fire, behold suddenly, all of us seeing, it was struck with human excrement upon the boot to the breadth of a human palm.

[60] But we marveling, who had newly come, and not knowing what was being done; when the Lord Cellarer had perceived this, he said: he experiences the demon, raging by throwing excrement everywhere; "Brothers, we must grow accustomed to such things." And a little interval being made, we heard those who were within the little chamber complaining among themselves. Of which when we asked the cause, we understood that the demon, according to the manner which he had exercised the whole Advent, had befouled Christina. Which heard, all we who were outside, moved by the unexpected event, entered

and so we found it, as had been narrated to us. But having entered I placed myself upon the ground before Christina's bed, the Lord Prior Godfrey being placed at the head of her little bed, that is, to the East on my side, and the Lord Cellarer at the feet of the little bed, that is, to the West on my side; but the Lord Plebanus placed in a position parallel to me, that is, to the North: but the wall of the little chamber was on the south. With these guards therefore the bed being marked (which might better be called a tomb, each of whom could touch with his hand not only the bed, but also the person in the bed if it were necessary, because they all sat near) as much as I could perceive, especially against Christina the whole night: the demon befouled Christina more than twenty times in various ways. For this pain those present at that time were wont to name "befouling," because it was inflicted through the foulest material, namely human excrement. And the demon at one time suffused her wholly under the tunic with this material, at another time suffused her face only; at another time on her head under the cloths he placed as it were a certain paste: and what seemed more wonderful, between the eyes and the pupils he composed thick filth; at another time too he filled her mouth with the aforesaid filth; at another time between her teeth he impressed it so strongly or tenaciously, that it could scarcely be plucked out and cleaned away with a cloth. I speak falsely, if I did not take this filth, so administered, with my hands from the aforesaid places. But it seemed and was most wonderful; that, whereas the aforesaid material was felt by the others only lukewarm, yet to Christina it was so burning, that great pustules arose on her body at its contact.

[61] When therefore among these things, and many more which do not occur to memory, the night had been spent; the day coming, the Lord Prior and Cellarer returned to their monastery: the same happens the following night. but also the aforesaid temptation departed with the rising of the day. If anyone had seen these things, he could have said how great the work of the unclean spirit was: but morning being made, and the Masses being celebrated by me and my Companion according to custom, that day passed without manifest molestation and affliction of the demon. But after the setting of the sun, when the day now departed, and the night with its darkness came; he returned, who from the eternal and inner light had fallen into the eternal outer darkness, that administrator of unclean works, that he might from the uncleanness of his work, to his confusion, be called an unclean spirit: and according to the manner of the affliction of the prior night he befouled Christina manifoldly, as to manner and number, the Virgin continually seeing the demon yet always with the aforenamed material, because he would not easily have found a fouler one. But about midnight I asked of Christina if she saw the demon, whose works so unclean all who were present so often and so manifestly perceived, not with one only but with several senses: for with their eyes they could see, with their nostrils smell, and with their hands touch, and sometimes also with their ears, as will appear below, they could perceive his sound. She answered modestly enough: "I continually see the demon, even if I close my eyes or put a veil around them." And I added: "Of what figure does he seem to you to be?" in a horrible form She answered: "I esteem it impossible for anyone to explain his manifold and various transfigurations: but as to the present, now I see one most foul face, nor do I see more of his parts. And although he is so deformed, that I do not believe anyone such could be made by nature, yet to nothing does he seem more similar than to a human face, except that the face of the demon has two prominent horns." This said, I proposed a second question: "In what place do you now see him?" She said: "Between those two girls": beside her little bed; and she extended her hand to the North, where Hilla of the Mountain and Gertrude the Plebanus's sister sat, at a distance from her bed of two or three cubits in the same little chamber. Who hearing the word shuddered, and divided themselves from one another, and I said: "Would not the demon flee, if we sprinkled the little chamber with holy water?" And she: "He would flee," she said, "but he would at once return, in a moment, in the twinkling of an eye."

[62] When therefore the night had thus wondrously passed, with many weariesses, because the devil befouled Christina in that night more than twenty times, as I esteem (for it was not permitted to count distinctly, on account of the multitude and the occupation of the heart) the day coming at length some peace was restored, as also on the third night: and the aforesaid tribulation ceased, as to outward appearance and bodily affliction. But the third night coming, which preceded the third Sunday of Advent, there was present that deserter and contemner of the divine Trinity, and afflicted Christina with the usual tribulations and uncleannesses, diminishing nothing of the number and manner of the afflictions of the preceding nights. And when I sat at the head of the little bed, and Brother Wipert at the feet; and the Lord Plebanus, at the side of the bed somewhat removed from the bed, and I, looked at each other, and conferred together; we all heard a certain noise, under a hollow bench, upon which Brother Wipert sat, as if someone were beating eggs to prepare a broth; and we conjectured this to be the tumult of the demon. And when Brother Wipert heard the sound under the bench, he took his reed staff, which he had brought from the parts of Tuscany, because he had newly returned from the Curia; c when Brother Wipert, and most strongly thrust with the point of the staff under the bench, saying and often repeating: "Most vile demon, I will gouge out your eyes." And when not even so the aforesaid noise ceased, Brother Wipert said to the Lord Plebanus: "Dearest, do you know any adjurations, by which this our adversary can be expelled?" And he said: "At least I know that by which boys are exorcized: so, accursed devil, recognize your sentence, and the rest." And he: "Read it, and I after you will repeat it with intention, that we may be able to put to flight this unclean spirit."

[63] While these things they treated among themselves, Christina said to me: "Of what do they confer, and what do they intend to do?" I answered: against the Virgin's counsel "They wish to adjure the demon, that he flee." And she: "Tell them," she said, "not to try in vain against God's permissions: for as long as the Lord shall will, I must tolerate these things." Brother Wipert heard these things, and yet did not desist from his intention. When therefore the Lord Plebanus, at his petition, read the said adjuration, and he repeated each word after him, and they had now almost reached the end; behold suddenly a great and horrible noise sounded in the little chamber in which we were, as if by a sudden compression someone had burst a bladder; and it extinguished the candle, which stood two cubits above my head. At this noise Brother Wipert, struck with fear, rose, and wished to go out. And behold in the middle of the pavement the devil met him, and struck him, and suffused him with the aforesaid filth so strongly, that he cried and often repeated: "Woe is me! applying exorcisms, he too is befouled, I have lost one eye. Woe is me!" And this said he again went out to the fire, which was before the door of the little chamber, abundant, immediately burning, that if anyone were befouled by the demon, he might have at hand warm water, by which he could be purified from the filth. When therefore he had gone out, the girls who were there washed his scapular: for he had been foully treated: for the devil suffused half his face from top to bottom, and the other eye and half his nose likewise, his whole half-face and one side; and half his breast down to the belt, and the other shoulder and arm with human excrement somewhat liquid, as if it had been emitted from a loosening of the bowels. But washed he entered to us, laughing abundantly, as if something solacing had befallen him: and I asked him smiling what had happened to him, and why he so laughed. He answered: "The demon befouled me, and struck me so strongly, that I thought he had gouged out one of my eyes. Moreover in heart too I am suffused with a great joy and one begun before, and therefore I cannot contain myself from laughter."

[64] But Christina said to me: "I much rejoice that Brother Wipert is so cheerful: for unless he had felt joy, glad nevertheless from the presence of Christina, I fear that he would have been provoked to displeasure." But I too in this suspected several things, namely the restrained audacity of Brother Wipert, in the inflicting of fear; the malice of the devil shown, in his striking and befouling; the efficacy of Christina's merits proved, in the obtaining of consolation; but Christ's clemency manifested, in the communication of joy. Who among so many stenches and squalors could be glad unless Christ gave it, and Christina obtained it? But the argument of this, which I felt also in myself, was this. Whoever were within Christina's little chamber were secure and undaunted: as also others, fearful outside it: but those who went out of the chamber were struck with horror and terror of the demon: whence when once I had gone out, struck with fear I hastened to re-enter. Under such therefore and many more tribulations that painful night was spent. But the day approaching we said our Matins, in the little chamber before Christina: for, while the demon's madness raged, it was not permitted to say them; from whose uncleannesses no small stench exhaled.

[65] While therefore we said Matins, Christina laid herself down to lie in the bed, in which and with which she had so often been befouled, She on the following morning, no washing of herself or her clothes being applied or had beforehand, no change of the bedding being made. But she covered her face with a cloth, but all the rest of her body was covered with the coverlet of the bed, and she turned to the wall and prayed. Matins being finished with Prime, I said to Brother Wipert: "Dearest, approach the bed before which we stand, and consider how Christina fares." He approached, and inclined himself to the wall beyond Christina's head, yet without touching her: after a little while he raised himself, and from great motion and affection of heart said to me: "Good brother Peter, astonishing are the things which I feel here, and impossible to all human art. Lo, in this place and bed, without washing is found clean, and without stench: so often wet with the foulest things, I feel an odor better than all aromatics, and sweeter than all compositions." I heard and was silent, and asked him to dissemble, and not disquiet Christina; who acquiesced in my words. After a little I too approached the bed, and believed those things which I heard, and which Brother Wipert had told me. And I said to Christina: "Do you intend to communicate today,

as yesterday you conferred with me?" She answered: "I do intend." And I to her: "With all solicitude therefore guard your heart, that you think of no other than of the Lord Jesus whom you are about to receive." and she prepares herself for Communion: And she: "It would be troublesome to me," she said, "if I thought of any other." These things said, we went to the church; and at the fitting hour we both celebrated, namely I and Brother Wipert. But while we were occupied about the divine Office, the Plebanus went to communicate Christina: and all things being completed which were then to be done, we went with the Plebanus to his house to dine.

[66] And the meal being made, because we wished to withdraw, we went to visit Christina: because we hoped to see there some divine prodigy, that we might be partakers of consolation, as we had been also of compassion. And blessed be God, because we were not defrauded of our desire: after which Peter returning to her with his companion, for before we entered Christina's little chamber, at the very entrance of the door there met us so great an odor of sweetness, that, forgetting all the stenches which we had before felt, glad we entered into the storehouse of heavenly perfumes, the very paradise of the Lord and the bridal chamber of the Spouse; I mean Christina's little chamber, which immediately on the preceding night had been a sewer (as it seemed), if it may be said, of human excrement. O change of the right hand of the Most High! for all things were transformed into a better face: for a most sweet odor, instead of the horrible stench; sweetest rest, instead of manifold labor and pain; praise and jubilus, instead of affliction and fear; the comeliness of honesty and cleanness, instead of the foulest excrement, were changed. O my soul, recall the things which at that time you saw and felt, he finds her full of consolation, that you may at least belch forth the memory of that sweetness, since you did not merit to retain its presence, that from these things the relics of divine thought may keep a feast day for you. Having entered therefore we found the witnesses of consolation, whom we had had of desolation; namely Hilla of the Mountain, Hilla the sister of Christina, Hilla of Hingindorp, and Gertrude the sister of the Plebanus: but we found Christina lying in bed, decently enough covered, though in the manner of the poor, altogether immovable in excess of mind, and insensible in the manner above set down. But while we had sat for a little while, Christina returned to herself, as to the motion of her limbs, and the sign of the Cross in her palm. not as to the act of feeling; and she extended her left hand somewhat open, and we all saw the glorious sign of the Cross in the middle of her palm tripled, as if one Cross were principal, and two lesser ones proceeded from its arms. In this manner all we who were present considered these things curiously enough, and (as I think) devoutly: for we were suffused with a certain unusual affection of heart, and there was given us an abundance of tears; for the contemplation of so many marvels, which we saw and felt, and so unhoped-for a change of things. These things done, Brother Wipert and I withdrew, Christina remaining in her devotion, and perceiving nothing of our withdrawal.

ANNOTATIONS BY D. P.

CHAPTER VI. The tenth visitation, and various vexations under it.

[67] On the fourth Sunday of Advent of the same year, which immediately preceded the Vigil of the Lord's Nativity, which was then on Monday, Brother Gerard of Grifo took me as companion, Peter returning with the Virgin's Confessor on December 22, by command of the Prior of Cologne Brother Hermann, and led me to Stommeln. The tenth Visitation. But having entered Christina's house, because there had been rain, we took off our cloaks, and handed them to those who were at the fire to dry, and entered Christina's little chamber. After therefore Brother Gerard had greeted John of Mussindorp and his companion, and the Lord Plebanus, and Christina, and those dwelling with her; he added jesting: "Lord demon, do not befoul me, for I am your friend." And I answered: "If you are the demon's friend, I am your enemy and his." At these words, those who heard smiled: and with concordant voice they wished that the devil might greet his friend with some little gift, as he was wont. After this Brother Gerard laid himself down at the feet of the little bed, on which Christina sat, to sit: and I sat down at the head near the door. Behold, when we thus sat as if parallel, he is suffused with a foul liquid; suddenly from a corner in which no one sat, there came with force a liquid white in color and very thin, but of whose substance I know not, as if it were poured from a dish: and it suffused the extremity of my right shoulder and nose; but the door also, which was near me, it suffused as it were wholly. This done, we went to supper, and during supper we felt nothing of the demon's works, except this only, that whenever Christina prayed, he hissed with a loud voice, which we all heard. After supper Brother Gerard rose, and wished to go to the fire, which (as was said above) burned continually before the door of the little chamber, clothed in a new and white scapular, which he had put on for the first time that day. but the Confessor with fouler excrement. When therefore he had come to the middle of the pavement, the devil suffused his face and the hood of his scapular and his whole breast with the foulest excrement, liquid, human, stinking, in such great quantity, that, standing in the middle of the pavement, in the sight of us all, he made the aforesaid filth drip from his face and nose: which did not displease some, that he so befouled him who had called himself his friend.

[68] What more? The demon with his uncleannesses so raged, that on account of the gravity of the imminent tribulations the former distresses were given to oblivion: Then the demon appearing to Christina For grave things were inflicted, and graver were awaited with fear. We now made little account of the excrement and filth, accustomed to their squalors and stenches: but we now awaited the instruments and torments of fire: for those who were present that night said, that on the six preceding nights the demon had burned Christina with fiery stones; and this pain with a certain sadness we awaited. But about midnight, when I sat beside Christina, and consoled her with words as much as I knew; suddenly she began to contract herself, and to tremble all over, and to sweat much. And I perceived the unusual manner of her bearing, with a fiery stone, and said to her: "What has happened? Why are you so distressed and sweat so much?" She answered: "Do not marvel at this, because here before my eyes and yours I see the horrible demon standing, and having a fiery stone in his hands, with which he wishes to burn me, as he threatens." I consoled her as much as I could, and provoked her to patience. And after she had thus trembled and sweated for a long while; the demon fulfilled in deed what he had threatened in his malice: For he placed against her flesh within her clothes, on the left side, a fiery stone of the size of a human fist; and impressed it so strongly, that it was altogether immovable, as if it had been incorporated into the same place. Alas me! I then saw such great pain in Christina, as I do not recall to have seen in anyone. For it was a horrible struggle, he applies it to her side and shoulder: namely of the demon, afflicting through the fervor of the burning fire; of the Virgin, suffering through the fervor of love on account of inner and outer pain. But all who were present touching the stone, the demon after a long while lifted it from the hands of all of them, and placed it upon Christina's right shoulder: which also remained there, until the cock crowed. Under this pain groans and sighs were heard, and not a few tears were poured out, both of those compassionating and of the one suffering. The cockcrow being made this pain ceased; and (as far as I could perceive) it did not return any more in the same manner: and there was some peace until morning.

[69] Morning being made, the devil, knowing that he had a short time, and that the hour urged him to cease; began, contrary to the manner of the preceding days, to rage more bitterly, the following morning he rages more harshly by throwing excrement, and to be more atrociously mad; so much, that all we who were present, astonished and marveling, said: "What does this wish to be?" When moreover he foully stained all who were present in the said manner, and so raged that we feared to leave Christina alone; we deliberated that Brother John and his companion should go to the church, and satisfy the people concerning Confessions and other business; and Brother Gerard and I should remain with Christina. But they departing, the devil so continued and multiplied his befoulings and filth, that it would have wearied us to live, had not divine consolation been present, and had we not hoped for a quicker liberation from such misery: for in them there was no measure, but neither could the number be attended to on account of the continuation. For, to say nothing of Christina who sustained the whole weight of affliction; Brother Gerard four times, and I three times were foully befouled, so much that we scarcely had a garment which we could put on. Among these things Christina said to us: "Spare my shame, and go out for a little, and shut the door after you; for she had been treated too foully and basely." We did as she asked, and stood outside before the door: but we were unwilling to remove ourselves from her, against herself and the Brothers: fearing lest the devil should attempt still greater things, if he found Christina alone: for he presumed to rage less, where the Priestly guard was present, as will be proved in several examples. While therefore we remained for a short hour before the door, there was made so great a noise within the little chamber, that we vehemently feared that the demon was plotting something against Christina: and we said to one another: "Let us not spare shame so much that we neglect life." And these things said we quickly entered, and investigated what had happened. And she said: "Nothing beyond the usual, except that the demon danced upon the chest, which stands at my feet, so strongly, that he made a great noise."

[70] When therefore we doubted what we should do in so great a danger, because the time of midday now approached, also prayers amid the sacred rite. and the Brothers had not returned; we chose under this event rather to lack Mass, than to desert Christina desolate; and it suited us in this, that we should say the Office of the blessed Virgin. But beginning the Office, "Drop down, O heavens, from above," b when we had come to the Gospel, "An Angel was sent"; that the power of the sacred words might the more be imprinted upon Christina, I bent each

knee on the ground before the bed, and put both hands upon Christina's head. And when I had almost finished the Gospel, behold that administrator of filth, who first was the inventor of malice, not fearing God's omnipotence, nor attending to the contents of the sacred words, manifoldly commending the grace and cleanness of the most blessed Virgin; under my hands, through Christina's whole head, placed a twist, thick to the breadth of half a finger, between the cloths and the head, of the foulest but thick excrement: which in part after the Office I plucked out with my fingers, and it was thick in the manner of paste. Under such and many infestations were we, until the Lord Plebanus came to us from the church, announcing to us the quick coming of our Brothers: whence we too under this hope went to the church, to celebrate Mass; rejoicing, that, for Christina's solace, we could leave a Priest after us.

[71] But on the way there met us Brother John with his companion, all ruddy in face and as if on fire: and he asked of us, how the matter stood about Christina. Meanwhile Brother John comes up with his companion, And we answered, "Too painfully." And he said in a certain vehement spirit, "Let us go thither, to fight with the demon": and the word said he withdrew with haste, as if inebriated with a certain devotion, and comforted by confidence. But we went to the church, celebrated Mass; and, the Plebanus coming up, according to the custom of the country, we continued Vespers c with the Mass. Meanwhile, while the Plebanus was with us, there happened this astonishing and wonderful prodigy, under witnesses present and afterwards expounding to us the event of the matter, namely Brother John and his companion, Hilla of the Mountain and Gertrude the sister of the Plebanus. For that demon, the ancient enemy, proud and rash, who in heaven wished to be made like to God; that one broke out into such great audacity, pride, and blasphemy on earth, that he entered under Christina's bed, and evidently and strongly shook the whole couch, before whom the demon insults the Virgin, and chanted words of blasphemy, with the melody of song, and consonance of words, as is done in rhythms, loudly and arrogantly: "Where is your God now? where is your God?" And when he had repeated these things many times and at intervals with a little delay interposed; he himself answered himself; and that most unclean and most malignant spirit dared arrogantly to ascribe to himself the name of divinity, of infinite majesty and goodness, as if he had no right, before he had exercised the vile and unclean works, which are far removed from the divine memory. He said therefore, that unhappy one, guilty of all evils: "I am your God: I am your God. as if to one abandoned by God:" And after the frequent and blasphemous repetition of these, he added: "At least now recognize, that I am your God: for I have power to do with you whatever pleases me." When therefore he had blasphemed the name of God, which is above every name; he turned his speech also to the injury of God's servants, saying: "Where are the shaven Brothers who were with you? now I will so treat them, that they will not dare to approach you." A very long while passed under the aforesaid words, sung with melody, under which Christina lay in the bed, which the demon shook.

[72] After these words therefore, and many more too horrible, Christina, all those sitting around hearing, said, moved (as I judge) by the blasphemy inflicted on the name of God: "I adjure you, demon, but at length adjured by her, by the power of the Passion of our Lord Jesus Christ, that you make clear the truth of the words said by you." But that unhappy one at this voice changed his words, dismissed the song and neglected the rhythmic manner: and he who before, as a boxer returning with victory from a duel, with pomp and the resonance of song and consonance of words had loudly chanted; thereafter, as a decrepit old man, scarcely with a tremulous voice with hoarseness began with simple words to profess the truth, and to confess that he had lied, saying: "Truly I have lied in all that I have spoken: he confesses that he has lied. for I am not God, of whom not only do I not partake the nature, but also I have justly and irrecoverably lost the communion of his beatitude: yet for the executing of my malice against you [and] your body I received authority from him, and I have studiously executed it, so that beyond or short of the divine permission I have diminished or added nothing: and because you have adjured me by the power of the Lord's passion, I cannot deny the truth. Although therefore I have inflicted many painful and ignominious things on you, yet because I could obtain no victory over you, The demon having departed, I am certain that I shall receive these things in myself with a hundredfold increase forever, with the perpetual mockery of my companions. They will despise me, as a coward; because against one girl I did not prevail." And these and many like things said, he made a great noise, as if he burst a bladder by suddenly compressing it: and so he withdrew: but the motion or shaking of the bed at once, at the voice of the adjuration, was quieted.

[73] A very small interval being made after the demon's withdrawal, the Plebanus and Brother Gerard and I entered the little chamber, so that those present marveled that we said we had not heard the aforesaid noise: those present are suffused with great solace; and we found all who were with Christina in the little chamber to be in wonderful devotion and weeping; but Christina herself in most abundant thanksgiving, which were now offered for the escape from evils, now for the conferring of goods, now for the communicated divine consolation. And this variety of thanksgivings was so sweet and delectable, that it moved all present to tears. These things thus completed, we all four Brothers went with the Plebanus to his house to dine; and for Christina, before the door of her little chamber warm water was prepared in a vat for washing; which she greatly needed according to the man, because through the whole Advent she had lain in the filth which the demon had administered, without washing. and Christina with burns, But the girls who helped her said, that on her body they found very many wounds, made by the burning of stones, some so deep that they could hold a plum: which however all were healed without human care, by God's wonderful clemency; as they had been inflicted, by the demon's detestable malice. But Matins being said on the day of the Lord's Nativity and the first Mass, the Plebanus went, and administered to Christina the body of the Lord: but at the rising of the day, a long space being made from the aforesaid Communion, Brother John went, whom I too followed, to Christina; they see her placed in ecstasy on the day of the Nativity. and we found her lying in bed, hardened in the manner above expounded, and going out of mind from the manner of human life: who also remained in her devotion through the whole day of the Nativity, until the deep night following. With whom afterwards on the remaining days of the aforesaid feast we ate, and saw many signs of divine consolation and inner love; so that we could openly conjecture, that above the multitude of pains which she had suffered, the consolations of God gladdened her soul.

ANNOTATIONS BY D. P.

CHAPTER VII. The wounds of Christ communicated to Christina at Easter of the year 1269: Peter's departure to Paris.

[74] When now the third year approached its end, after I had come to Cologne for the exercise of study, Peter about to be sent from Cologne to Paris in the year 1269, and a rumor had come to me that I was to set out for Paris; I thought to go out and greet my friends. Leave therefore being received and Brother John the Dane being taken, called Hespe, I went in Lent to visit Christina. Who, when on one of the days about Compline I had said to her certain devout things; she was kindled to a great affection of heart, as could be proved from her words: and she asked me, that on the morrow I should celebrate the Mass of the blessed Virgin with chant. On the morrow therefore, when I had said the Mass, "Drop down, O heavens, from above," with all the appurtenances and things pertaining to that Office, he revisits Christina in Lent; because to that Office I was moved by special devotion, on account of the incarnation of the Son of God and the manifold commendation of the glorious Virgin his mother, which in that Office both prophetically and historically are most fully and most sweetly narrated; the people went out, except Christina, who remained immovable in her place. And the Plebanus said to me: "It seems to me that Christina is rapt." I took Brother John, and we went to consider: and, God being witness, and finds her rapt and suffused with a heavenly dew, her indeed altogether immovable and hardened we found; but her cloak, with which she had covered her head, full of a most subtle moisture as if of dew; which we all saw, and held for dew: but that moisture was only upon that part of the cloak which covered the head: but when Brother John, for fourteen days and more, had felt a certain excrescence in the joint of the fist and arm, whose swelling hand, dipped, is healed: which had grown to the size of almost half an egg, of which he feared that it should hinder the use of his hand; he approached and wet his other hand in that moisture, and put it upon the excrescence: which from that hour began to decrease more quickly than it could before grow, so that within a few days it altogether failed: but Christina remained in her devotion until the time of Compline. But we in the morning of the following day set out toward Cologne, although we visited the Lord Prior at Brauweiler.

[75] But since the messengers, who were to lead me to Paris, had not come before the feast of Easter; Brother Albrandin, and returning to the same place on the Lord's Supper, March 21, Brother Maurice, and I conferred together about the marvels which in the preceding Easter had happened about Christina: and we deliberated, that on the feast of Easter which now was imminent, we could so arrange, that we might be able to contemplate the marvels of God, if God should deign to show any in the same person. The twelfth Visitation. But it happened that Brother John of Mussendorp, who had been called by the Lord Plebanus to the feast, took me as companion by command of the Prior of Cologne Brother Hermann aforesaid; and the Brothers Albrandin and Maurice received leave from the same Prior, that they could go with us. Leave therefore being obtained all four together, on the Lord's Supper,

the meal being made, we went out, and about Compline came to Stommeln. And when we had entered the church, and had greeted the Relics of the Saints, or rather the Saints whose Relics were contained there; I approached Christina, who very weak was sitting before the altar of the blessed Virgin: but she had communicated on the same day, the Virgin suffering a swoon in the church. and after Communion had received the highest gladness, from which she had newly returned, so that afterwards she had not gone out of the church: but she had incurred the weakness not from the Communion or the enjoyment of gladness, but from the demon's affliction, as will be said below. After therefore I had greeted her, the Virgins, who sat around her, and had diligently observed her conditions, said to me: "Solicitously observe, if you can behold the palm of her left hand; for it is wondrously as if painted." When therefore I diligently observed the aforesaid hand, out of devotion rather than out of curiosity; it happened that she from weakness fainted, and not observing the hand left it somewhat open outside her cloak: and I saw a thing to be marveled at, beautiful to the sight, but unknown in signification. For I beheld in the Virginal hand fifteen signs, he inspects her left palm most beautifully marked. of modest dimension, somewhat red in aspect, round in form, most ordered in position. In the middle of the palm was a round sign, smaller than a sterling, but larger than all the other signs: around which were four disposed in the manner of a Cross in this * way, somewhat smaller than the first, but larger than the remaining ten, so that as much as they were exceeded by the first, so much the rest exceeded them. The five aforesaid therefore were painted in the flesh of the palm, but the remaining ten were divided through the five fingers of the hand thus, that to each finger two belonged, in the middle of those joints which were nearer to the palm; yet in such a way that each joint was adorned with only one sign: which was so beautiful to see, that I do not believe I have seen a hand marked with such great beauty. I confess in the sight I was delighted, but in affection I was changed, and what I could say I knew not: for the thing seen surpassed all sense of body and understanding of heart.

[76] But Compline being said, and Matins according to the custom of the country being begun about twilight, Meanwhile on account of a tumult stirred up in the church, while we sang after the Benedictus in the darkness, "Kyrie Eleison," certain ones in the church out of dissoluteness stirred up a great clamor and a dissolute noise, by which they not a little hindered us in the choir, but not without a confusing vengeance. For while we were singing and celebrating the memory of the Passion of Christ, but they were stirring up dissoluteness; Satan also was present among them, and befouled a great part of the people in the church, with the material which has often been named, of which a most evil stench exhaled. And it was wonderful: that whereas very many persons, who were around Christina before and behind, on the right and left, had been befouled; some in their tunics, some in their cloaks, some in their cloths; Christina, placed in the middle of them, not one drop of filth touched. These things, while they were being done, lay hidden from us who were in the choir; who, Matins being said and the candles relighted, all around the Virgin are befouled, except herself: understood that they had been perpetrated: for then each complained to his neighbor of the injury and contumely; nevertheless even if all had been silent, the most evil stench would have betrayed the unclean work. When therefore the Plebanus and the Brothers had gone out into the tumultuous crowd, by sight and smell and the relation and complaint of many they learned the deed done. But there were those who said, that this befouling was therefore permitted by God to be done, and administered by the devil, because there were very many who had detracted from Christina, as if it were false and feigned that she had been afflicted by befoulings: and they said, that now those persons were more foully treated, who had derogated from her more.

[78] While therefore these things were being done, I approached Christina, who still lay in the accustomed place of prayer, and asked of her what the tumultuous people had. who, led back home, And she answered: "I know not: yet I hear that many complain that they are foully stained." But the tumult being finished, each went to his lodging: but also Christina's father led her to his house, because she could not go by herself for weakness, whom I too helped as far as the fork in the road, that by another I might turn aside to the Plebanus's house. But Christina was that whole night in a certain ecstasy, on account of the occupation of her heart about the Passion of Christ, so much that she did not attend to answer those addressing her; because her words sounded nothing else, although she said few things, except the Passion of Christ. she remains the whole night in ecstasy. These things I heard from those Virgins, who kept vigil around her that night. But morning being made on the day of Good Friday, the Brothers Albrandin and Maurice said that they wished to return to Cologne, and asked the Plebanus to visit Christina with them: which also he did. Who, as far as I afterwards understood from the Plebanus and also from them, saw nothing else except Christina lying in bed, trembling in her whole body, having her face veiled with a cloth and the coverlet of the bed; and this seen they departed.

[79] Peter finding her thus on the following morning, But Brother John and I about the third hour went to visit Christina, and found her lying in the above-said manner, this being added, that she had become altogether immovable and rigid in all her limbs, as the bodies of the dead are wont to be, in whom we could perceive no sign of life. Which heard and considered, we went to the church; and those things being completed which pertained to the Office of that day according to custom, after midday we returned with the Plebanus, to consider the things which were being done about Christina. And when we had entered the little chamber, and had found Christina in the above-said manner; prayer being made by us three, that God would deign to show us something of those things which we suspected were done about Christina; I said to those two: "Your time is free, but I am about to withdraw, and I never hope to return this day to this place or person, and therefore I greatly grieve if I must be defrauded of the consolation which I hoped to have here: he sees to her soles being explored; I believed that of those things which I heard last year I now ought to be assured." And I said to the Plebanus, Brother John hearing: "You know very well, that neither curiosity nor carnality moves us to visit and consider this Girl; but the charity of Christ, and that the truth of her deeds may be elucidated, and all falsehood and doubt repelled: extend therefore your hand, and touch the sole of her foot at my instance." He did this very fearfully, and drew back his hand all suffused with blood. And I said: "Let us call one girl, who may uncover the extremity of the feet, that we may be able to see what these things signify." They consenting, I called Hilla of the Mountain, and asked her to uncover the extremity of Christina's feet. Who although she excused herself, yet conquered by prayer and reason, with great reverence and fear, on one of which an impressed wound is detected, did what I asked. And we four saw what I write, in the middle of the right foot, on the upper and lower part, there was a wound somewhat wider than a sterling; from which four streams of blood, not toward the toes, but across the foot, flowed, in no small breadth. Which seen, each of us sought a place fit for weeping, because he compassionated Christ who suffered, whose express wounds we beheld in Christina.

[80] The weeping finished we went to the Plebanus's house; and the meal due to that day being made, a little before the hour of Compline we returned to Christina's house, and still found no sign of sensible life in Christina; for she neither breathed, nor moved, but still remained altogether rigid. I said therefore to the Plebanus: "Let us prove whether we can find any sign of the likeness of Christ's passion in Christina's head." And he said: "I do not see the manner by which this can be done: because her face together with her head is covered with great diligence: for she had placed her arms in the manner of a cross upon her breast, and the fist of her right hand to her left cheek, and her left fist to her right cheek, placed in a crosswise manner, and her forehead flowing with blood: and between her fingers had drawn the cloth from the upper part, with which she had veiled her head and face diligently and skillfully enough." Yet at my instance the Plebanus tried to uncover the head around the right ear, and as far as I could perceive, we could find no sign there. But when he had uncovered the front part of the head, we found three streams as if from one fount of blood flowing down, each of which held the breadth of two fingers: of which the two outer tended toward the temples; the middle held the middle way toward the nose. Therefore exhibiting honor to the divine presence, which had betrayed itself through signs so evident, we further feared to search out the divine mystery.

[81] But after the day of Easter we heard from the Virgins her secretaries, that her innermost garment, nearest the body, was suffused with blood to the breadth of a human palm, around the place where it touched the situation of the heart. then he learns that her garment too was found bloody at the breast. But also the signs in her hands evident within and without, wider than sterlings but round, all we who ate and drank with her, through all the eight days diligently contemplated: but a little before the setting of the sun, when Christina had returned to herself, which the manner of drawing breath indicated, I said to her: "How do you fare?" She answered: "I am very weak: do not speak more to me, because I cannot answer you for the bitterness of my mouth and palate." And I diligently considered, that these very words she formed with great effort; and although she labored, yet she uttered them so submissively, that they could scarcely even with the ear applied be perceived. But she returned to herself without sobbing, and without any words which could be heard by those sitting around. She gradually returned to herself, But we, leaving her, returned to the church, nor did we see her before, than about Compline on Holy Saturday. And when I sat before her bed, and Brother John heard Confessions, I perceived the great gladness of Christina's heart, by signs evident both of words and of deeds or gestures. For prayer and conference ran among us about the love and contemplation of God, of which Christina ministered abundant material, and augmented what was ministered.

[81] On Easter she communicates. But very early in the morning, on the day of holy Easter, she was led by her father on horseback to the church under a secular habit: for she was covered outwardly with a linen cloth instead of a cloak, because on account of the wounds of her feet she could not walk, and

so as to hide altogether what had happened. For in the previous year the fame of what had befallen her had spread; which especially happened from this, that she communicated in her own house. She therefore used this device lest she be recognized, nor that what was done about her divinely should be divulged. But when she had communicated at the first Mass, she remained immovable in all her limbs and rigid past midday; Brother Salomon, coming to the same place on March 30, nor did she return to the discernment of particular sensible things before Compline: but we saw many signs of devotion and exultation in Christina. But on one of the days in the week of Easter, Brother Wipert preaching, Christina was rapt, and that day remained in the above-said manner insensible until Vespers. But on the Saturday before Low Sunday, there came Brother Salomon the Hungarian to Stommeln, my most intimate, about to go to Paris to study. And when he had heard from me the things which had happened in those days about Christina; he asked me to tell him, by a certain device he too sees the wounds. what subtlety he ought to use, that he might be able to see her. To whom I said: "Do not ask her about this, because she will at once hide her hands: but rather seek something to be re-sewn in your clothes, and ask her to mend it." He sought, and found a tear in his cloak: which when she re-sewed, Brother Salomon saw what he desired, namely in the middle of each hand, within and without, the signs of which I made mention above. Using this device therefore he piously circumvented her, so that ignorant she betrayed the secret which she wished to be hidden.

[82] On Low Sunday 13 Brothers together About Vespers on Low Sunday Brother Hermann Prior of Cologne, and Brother Arnold of the Saints Prior of Strasbourg, then Definitor of the general Chapter, with their companions came to Stommeln on the way to the general Chapter, b which was to be celebrated at the next feast c of Pentecost at Paris: whom the Lady Abbess of St. Cecilia d had anticipated with her damsels, that she might receive them: which also was done: and we were thirteen Brothers gathered in her house and honorably received. But on the morrow when Brother Hermann the Prior had seen Christina, whom he had never before beheld, he uttered this testimony about her: "This is not the face of a man dwelling on earth." And truly this testimony was true. In that face a certain brightness shone even bodily, they see Christina rapt. the likeness of which I never saw in the countenance of any mortal, except one. When I was celebrating the Mass of the blessed Virgin, and Prior Arnold preached on the Gospel, "There stood by the Cross of Jesus," which at that time the Seculars are wont to read of the blessed Virgin; Christina was rapt, and remained immovable and insensible until evening: whom very many Brothers considering were kindled to devotion. But the meal being made, some Brothers went to Paris, some returned to Cologne, among whom were Brother John and I: but we left Christina remaining in her devotion.

[83] An interval of about fifteen days being made, there came to Cologne Brother Nicholas Henry of the province of Dacia, at that time Definitor of the general Chapter; and he told me, Peter setting out for Paris, that I was sent to Paris on behalf of the province for the exercise of study. And because I could not follow him so suddenly, since he hastened, Brother Maurice being taken I followed after him. And because it was not far from the way we turned aside to Stommeln, that we might there greet our friends. When therefore on the following night we had passed the night there, on the morrow the meal being made we set out, the Lord Plebanus and Christina and several others accompanying our journey, as far as Ingendorp: and there bodily from Christina, beloved by me in the Lord, I was separated, not without inmost grief of her heart and mine, as the letters placed below attest. he bids farewell to Christina on April 14, But I came to Paris on the Friday before the feast of Pentecost, in the year of the Lord e 1269. But all the things which from the beginning up to here are set down, from the end of the year 1267, that is, from the feast of B. Thomas the Apostle up to the third Sunday after Easter of the year 1269, had happened in the aforenamed times: whence here the first tract is terminated. f

ANNOTATIONS BY D. P.

BOOK II. Containing the Acts up to Easter of the year 1272 with a certain supplement of the prior years.

CHAPTER I. Peter arrived at Paris receives three letters about the Virgin's state.

[1] Having spoken of those things which I saw with my eyes and heard with my ears, during the time when I studied at Cologne; now those things are to be subjoined, which I understood by the writing of those who were present, while I dwelt at Paris. And that those things may be more lucidly understood, it seemed necessary to me, that those things which I myself wrote, Peter arrived at Paris on May 10, or at least part of them, I should insert into this narration; that from them the intention of my heart may be understood, and a full knowledge of the matter done may be had. After therefore I came to Paris on Friday a (as was said) before Pentecost, with Brother Maurice; with the same, after the feast returning to Cologne, I wrote back such a letter.

"To the most dear, in the son of the Virgin, Virgin of Christ Christina, he writes to Christina, in the bowels of charity in the holy Spirit beloved forever, Brother Peter, the increase of sincere charity in the holy Spirit. Letter I. Since I conjecture with certainty in my heart, what I cannot express to you in words, and perhaps it is not fitting, what I feel; there is a great struggle for me, whether I ought to be altogether silent, or to say or write something insufficiently. But I have decided, shame being set aside, and insufficiency neglected, to signify to you something of my state. When there came into my memory the past days, in which we walked in the house of God, not only with spiritual consent, but also with manifold consolation (because, as I think, we were profiting in the religious conversation; when sometimes, though rarely and modestly, signifying how much he felt himself torn from her; we were inebriated from the abundance of the house of God, and given to drink from the torrent of pleasure) I am now wrapped in certain darknesses, weariesses, and distresses. Nor is it a wonder: because a change, suddenly made against the will from the contrary to the contrary, brings in very much of sadness and disturbance. And although this is common to all, yet to me now is inflicted as a special torment: certainly to one from whom either human command, or divine permission, my sins however requiring it, has for a time withdrawn so great a good of my heart, the devotion and consolation of love; and has enjoined to undergo exile and weariness and continual labor.

[2] O tearful, wearisome, laborious change; where instead of joy of heart, desire of will, and how much he compassionated her tears, jubilus of mind, solace of conscience, grief, labor and mourning are exchanged. For of this most grievous change, or rather desolation, as it is now given to understand, the forerunners were those most pious tears of yours, mingled certainly with the groaning of my heart, which so inconsolably you poured out at my departure. Which, certainly fixed deep in my heart, no oblivion will ever delete: nay rather I have offered them in the sight of the Lord, and will offer them; frequently and fervently asking and supplicating, that you, so grievously disturbed on my account, he may will to console with his sweetness, taking away all bitterness; and may deign continually to preserve you delighted in his consolation. But why these and like things to you at my departure I did not reveal, nor familiarly greet you; I think the cause, which you have very often experienced, is not hidden from you. For shame on my part, and grief (as it seems) on your part, although he then dissembled it. permitted neither me to speak, nor you (even if I had spoken) to hear. For the rest, let these things said of the past suffice for the present, lest it again happen that I anew disturb you, whom I intend to console. In these therefore let there be an end; that to you without end, for the past benefits and the special indications of familiarity, the Lord, according to the riches of his goodness, may deign to repay. But I too from the inmost recesses of my soul, not such as I am bound, but such little ones as I can, render you thanksgivings; most certainly assuring you, that such as I was present, such I will be also absent: and I wish that I could be to you more faithful and more devoted."

[3] To this letter I received two answering letters, on the day of the Assumption of the blessed Virgin, in this manner. To whom answering she,

"To the beloved Brother Peter the Dane, existing at Paris, Christina his daughter in Stommeln, her prayers in the Lord. Letter II. Know, that at your departure I was disturbed more than I would have believed: because your faithfulness, although I did not much refer it to you, I much considered; and I hoped, as I still hope, that you ought to bury me. You asked certain things of me, which I did not reveal to you, whence afterwards I grieved: and I know it would have been good for me, to have recited those and many more things

to you. You ought also to know, that from the feast of John the Baptist I cannot pray nor confess, she signifies that the demon was hostile to her from June 24 with a fiery iron. but that the demon burns me with a fiery iron and makes pustules for me without, in appearance, outside and inside: and this I believe ought to last until the Assumption of the blessed Mary the Virgin. And since you have been faithful to me in all things, all whom you could seek for me for friendship; I ask by the instance of my prayers, that you would be willing to acquire for me more friends, interceding for me. Two Corporals I would have sent you by the bearer of the present, if he had been willing to carry them. And whatever you wish command me, all which I am ready to do. Farewell, dearest one. The Lord Plebanus greets you, and intercede for my father, as I have committed to you. And you ought to know, that there is no man whom I would more gladly see. Whence, if it please you, see me, when you can." Letter III. The other letter was from Brother Gerard writing thus.

[4] The Virgin's Confessor also writes, "To his beloved in Christ Brother, Peter of Gotland, studying at Paris, Brother Gerard of Grifo, whatever of honor and felicity can be wished for. Let your dear fraternity, dearest one, know, that your beloved Christina, after your departure, until about the Octaves of the holy Trinity, fared tolerably; and, according to the course of her state, rested in fairly tolerable tranquillity of flesh and spirit. that she labored with tertian fevers from May 27, But after the Octave of Trinity she had tertian fevers, which held her for almost three weeks, and afflicted her very gravely. As these increased, that most wicked and ancient inventor of all evils approached: who, as it seems to her, now more cruelly than all past pains molests her. For always when she wishes to pray, or to meditate anything good, or to confess her negligences, he appears to her in intolerable horror; and with lances and little knives he strives and threatens to pierce her, and these things are now turned into weariness of all good. It also happened lately, when she sat before the reclusory b with many other persons, and that she was wounded by the demon with lances. and was trying to pray or meditate something; the devil came, and sensibly fixed a lance in her mouth: so that immediately, all who were present seeing it, she vomited blood in great quantity, as if flowing from a fresh wound. Moreover, and what she reckons graver than all evil, it seems to her as if God had wholly abandoned her: because now several times she has not felt the accustomed sweetnesses in Communion. Whence, because she is grievously troubled by these things, I ask you that you pray for her diligently: which however you will do, as I believe."

[5] To these two letters was joined a third letter similar as to material, because all treat of the tribulations which Christina sustained from the feast of John the Baptist until the Assumption of the glorious Virgin: which I received on the Vigil c of B. Francis of the same year. But its tenor was such.

"To the most beloved and most cordial in Christ Jesus Brother Peter the Dane, of the Order of Preachers, existing at Paris, She dictates also another letter, Christina his daughter of Stommeln, her whole affection and the effect of her prayers, even her own power. Letter IV. When on a certain occasion I knew from the tenor of your letters, how you have a special affection toward me (nor ought it to be wondered at, if this, or at least either by mouth, or by hand or pen, you ought to bring forth into effect, which before the eyes of the Lord within in the affection of the heart lay hidden) you ought to know that I do not wonder, but altogether the same is my affection toward you before God in absence, signifying that she does not hear Peter's letters read without tears, which I ever experienced in your presence: because rarely am I mindful of you in the gathering, but that my eyes lead down a fount of tears, recalling your faithfulness and love in Christ. When I heard your letters d read, I could not bear it without tears; both on account of this, that I knew the words of commendation did not pertain to me; and on account of this, that knowing your faithfulness in them, I was fully and wondrously consoled. When also Brother Maurice came to me, the whole day I was saddened, because he had been with you at your departure; and because you departed suddenly, and how she grieves at his absence, and I could not for great sadness speak to you as I desired. And when Brothers from your land come, I am desolate because you remain far from me in exile, because even from your words I often had special consolation: and when you spoke of the Beloved, I saw you kindled so much, that I was resolved into the joy of my heart, and into a certain outward cheerfulness, and broke out into certain words: which cheerfulness and which words I could have exhibited before no man, except before you, having no one whom she trusts as him. because I knew that you understand my intention.

[6] On account of which I am saddened, because after your departure there is no one before whom I can or dare to do so: since I fear all, and it is not with me with them as with you. When sometimes I was troubled, and you exhibited solace to me more familiarly and I exhibited annoyance to you; you ought to know that then I did not behave so on account of you, but on account of other things existing in my heart. Wherefore I ask that you would not will to turn into evil, that I exhibited myself such to you. Nevertheless although I ask this, yet I always trust in you, Then she declares how she was troubled from June 17 to August 15, because there is no one whom in my tribulations I would more gladly have, because you were always ready when I was troubled to come to me: on account of which I am saddened, because after your departure I have suffered many things both in body and in heart: which all I would more gladly relate to you by mouth than by letter. Eight days before the feast of John the Baptist until the Assumption of the blessed Mary the Virgin, I was continually in tribulation. Immediately after Communion on the other day at Compline I was terrified with a glowing iron; and when I confessed; so that I gave to oblivion whatever I ought to say." Here Peter interrupting Christina's text, says that of the temptation e (The exposition of this he sought from her Confessor, and heard such. Every time when she was rapt after Communion, free on that day on which she communicated, and on the following until Compline she was, for a fortnight she saw the demon, threatening a glowing iron, with whatever kind of temptation or tribulation the demon presumed to molest her.) Thus far Peter: but Christina's letter is thus further continued. "Sometimes when I proposed to communicate, I was in such great pain, from the horror and from the vision of the demon that night, that I thought I sweated drops of blood. That lasted for a fortnight. Afterwards I was not delighted to hear Mass, nor the word of God; nor could I speak of God, nor pray in any way without the terror of the fiery iron. Immediately the body of the Lord being received, when I went to the accustomed place, my heart remained altogether inconsolate; whence I had a tribulation beyond measure, and this in every Communion of mine until the said feast.

[7] At length I was burned outwardly on the mouth visibly so that white pustules appeared to me around the chin: by which she was then scorched through her several limbs successively; and through all that time I was never rapt. That burning lasting for some time, and at length healed, on another night my ears were burned. That ceasing, my eyes and forehead were burned: and this so miserably, that in the eyes of my friends it appeared miserable, since my eyes were swollen from the injury, and great pustules above. And afterwards my nose in the street, Brother William Bonentant and Brother Godfrey Werde being present. And although this was a great pain in the body, nonetheless I had a greater one in the heart through temptation: for the demon counseled me to deny my God, and to be like the rest of men. And when I weighed that I was in affliction of heart and body, and altogether lacked divine consolation, I was so desolate, that sometimes it seemed to me that as it were by my God I was in all ways abandoned, so even that I could nowhere contain myself, as you also sometimes saw. and solicited to deny God, Sometimes, when I had to pray or confess, it seemed to me that my whole body was burning, and the book which I held in my hand, and my Lord the Plebanus himself to whom I confessed. At length, when my sister Gertrude slept with me in bed, one night she was burned on the nose, whence on the following nights she withdrew from me. The last night, from the first cockcrow until morning, a little before day, I was in a miserable war. The demon came, and bearing a fiery iron pierced my ears: and when he held the iron in my ears, he cried, whether I would still deny my God; or he would at once kill me, since he had power to do this." Here again Peter interjecting, (Of this, he says, I heard such an exposition from those who saw the wounds. and finally burned on the whole face; The iron was long, which the devil fixed not only in her ears, but pierced her head across from ear to ear.) Hence further Christina, "I answered," she says, "that he labored in vain, because I was ready to undergo a thousand deaths for Christ. This said there came a fire as if from a furnace, and burned my whole face, whence I lay as if not knowing where I was through the whole night: and it burned my head all around, and in the throat made pustules. And when I lay thus, and when I came to myself, it was so with me that I would have wished again to have sustained such things, and the pain of heart and body was utterly torn from me.

[8] until four demons, confessing themselves conquered, withdrew. That very night four demons appeared to me, standing as if they were compelled to the apparition: and each demon there said his name, (which names expounded the four pains inflicted on me at that time) and they confessed, though unwilling, that the Most High gave them power to do this, and much magnified God, and that they themselves were on account of this to obtain a greater pain. At length undaunted I said: 'I conjure you by the power of the Passion of Christ, why did you so burn me?' Who answered: 'Apparently that God wished to purge my senses for the feast.' And when they began to commend me, I set myself back to prayer: but they began as it were to weep; and with a great roaring, as if they carried the roof with them, they withdrew. The following day my face appeared

altogether burned; the cheeks, eyes, nose, forehead, and the pustules were great; so that to all I seemed as if I had no face, but appeared as if leprous and struck by God." But Peter adds: (The Lord John the Plebanus told me, that her face was so foully injured, that he would in no way have recognized it, except by certain other conditions she was healed.) Then Christina, pursuing the begun narration: "And before I had," she says, "many afflictions on the face, and still the stigmata appear.

[9] After all these things the demon appeared to me twice, in the form f of a Beghard. I asked what he intended, why he persecuted me. Likewise that the demon appeared to her twice in the form of a Beghard, He answered saying: 'On account of this I persecute you, that I may be able to provoke you to anger or other sins. But you at once lift your hands to God, and ask remission of sins; but he, merciful, indulges you, and so I labor in vain.' On the Wednesday after the exaltation of the holy Cross, when I proposed to communicate the following day, in the evening he himself came in the form of my Brother dwelling at Cologne, in his g doublet, with a candle burning, appearing upon the chair beside my bed, much wounded and full of blood; and he said to me: 'Do not be terrified, my dearest sister: behold when I had to come hither, as I am wont, and that he afterwards stole the book from her when wounded. some time ago enemies came and wounded me: help, I pray, to bind my wounds, and conceal it lest my mother understand.' I answered, falling to the ground, and understanding that it was he, saying: 'O bloody beast, why do you persecute me?' Who said: 'I see there is another counsel in you: these wounds you made for me': and so he disappeared. Lately it happened to me, when I lay in the church, part of the door was broken, and I was wounded, and moreover I lost my cloths, and my book was taken away and lost, which you made fair enough for me." (And, this is the book, says Peter, which the devil first carried off, and on the day of Pentecost brought back, as was said above in the third * and sixth visitation; which afterwards I had adorned outwardly with golden flowers and with silver clasps and beautiful coverings and tabs.) "Afterwards for eight days, on account of the pain of the wound, I could not go: and I always fear to have pain on account of this.

[10] All these things I have written to you, that you may much give thanks to God over all his benefits, who always succors me in tribulation, and always makes a good end for me in it. She greets Peter on behalf of her own; You ought to know that I know no one whom I would more gladly have know about these and all things befalling me: because it seems to me that it much profits me when you know it. Farewell, a thousand fare-wells have. The Plebanus, my mother and father much greet you, about whose debts I am somewhat troubled; whence ask the Lord for them. My sister Hilla greets you, and Hilla of the Mountain, and Hilla my niece, and Alexis the blind, and Engilradis her niece. Little gifts I send you by the bearer of the present. A cap h which you may wear personally, and i a bell: and sends him certain little gifts. in which there are kinds of herbs, which you may eat. You ought to know, if I had any little gifts which you would desire, I would gladly have sent them to you. Hilla of the Mountain sends you her cloth. k I ask you by the love of God, if you wish to have anything from me, command me. I am much tormented over this, that I know not how long you must stay there, and never except with torment of heart. About your state I am solicitous how you fare, and this I would gladly know: and command this to me as soon as possible. I also ask you by the love of my God, that, if you depart from this world, that if you can you not leave me long after you in exile. Again I say farewell. Be faithful to me toward all friends. The Recluses much greet you: pray for them, because they do me good. Pray for Brother Gerard of Grifo, because he is much sick, and we fear for his death: for he is much faithful to me."

ANNOTATIONS BY D. P.

* no. 3, and 43

CHAPTER II. Peter's response to Christina's former letters: and her other letters to him, about the things done about her, up to the beginning of the year 1270.

[11] To two words, placed in the aforesaid letter, namely that it was not so with her with me as with other men, and about the absenting of her beloved, I answered thus by two letters. Letter V As to the first thus.

"To the most dear in the bowels of the charity of Christ, Sister Christina, most worthy of special love, not in Stommeln and in the present time, Peter answers, but in the place and in the days of eternity, Brother Peter, would that he were known so in intention as in name; Greeting, and besides the divine love not only not to receive a strange one, but not even to feel it. Dearest, do not wonder that to this perhaps unusual greeting I have prefixed an unusual wish, by which I ask that you so penetrate my intention, as my name. Which certainly I wish you so to understand, that although I have sometimes seen you, that he never intended to incline her affection to himself; sometimes visited you; yet I never intended to occupy your affection about me, or at least to incline it to me: nay rather, as much as I knew, I labored with words, I showed by signs, that you might be wholly borne into the affection of Christ, transferred into his embrace; whom so often, not only not fearing, but also jubilating, you name your Spouse; and by that very inmost joy, not only the name, but the thing itself you claim for yourself. For how would the name alone cause so great a joy, dissolve into so great a dancing, make so great a disdain of others, obtain so great a triumph not only of the exterior but also of the interior; that the waking eye see nothing else; but firmly to fix it on the spouse, the ear hear nothing else, and generally no sense feel anything else? It is proved among the Philosophers, and approved among the Theologians, that a sense cannot but feel its present sensible thing, but neither can it, erring in its proper object, dissent, unless perhaps the higher powers are so intent in their acts, that the lower are abstracted from their judgments. But this only I wish, that you frequently think, intimately love, fervently desire, whatever that be which is so victorious, that it triumphs over natural things; so inmost, that it leads all the exterior senses into the interior; so pleasant, that it makes one forgetful of oneself or rather altogether insensible; so joyful, that it cannot contain itself in itself, but betrays itself by words and gestures unwilling, lovable above all things; what it wishes to be hidden from all: which joy certainly not only gladdened you, to whom it not only exhibited itself, but also infused itself to the marrow, nay also which it filled, and inebriated, and made to belch forth; but also gladdened me too, unworthy and placed in a far region of unlikeness, not moderately, not once but many times. For how should I not be gladdened in the good of her whom I loved as myself? whose good I cherished as much as my own? for whom I desired good certainly not other than for myself nor less? You certainly are in God and after God the beginning and end of my gladness, and the special first-fruits of my spirit.

[12] But, if it shall not be so until the end, let my right hand forget me. Someone says that the friend of the spouse rejoices with joy on account of the voice of the spouse. in whom alone he wishes in turn to love her, And what, I ask, would he do if he sometimes heard the voice also of the spouse herself, of whom it is said, 'Your voice is sweet and

your face comely; for the spouse and the spouse say, 'Come.'" Who, I say, should hear it, would never not rejoice. I dare to say, he would not only rejoice, but also jubilate, and belch forth a good word, because he too who hears says, "Come": especially indeed if it were given him sometimes, prevented by love, imbued with devotion, clothed with knowledge, to be present at such nuptials, to enter the bridal chamber with obsequy and reverence, to hear the epithalamium intently and devoutly. O God, my God! what then will be, nay rather what then will not be, when God will be all in all? when mutually the spouse and the spouse shall meet each other; and the spouse indeed, exhilarated by the obtained desired nuptials, on account of so great a feast decorated with special ornaments, for so desirable a union magnified in the distribution of gifts, honored by the multitude of ministers: to whom the spouse comes, purified from every stain of sin, decorated with every virtue, gratified with every grace, as joined to him intimately and dear: enriched with every exercise of virtues, privileged with special familiarity, adorned with the spouse's blood more precious and more beautiful than any purple, illuminated with the knowledge of secrets, sublimated by the spouse's companionship and sitting-together. How wondrous the meeting, how flowery the aspect, how pleasant the address, how devout and clean the affection, how delectable the companionship, how familiar the colloquy, how delicious the banquet, how inmost the kiss! certainly not offered outwardly, but celebrated in the inmost heart; not expressed by the lips, but impressed on the marrow of the heart; not joining only mouth to mouth, but uniting Christina to Christ, but making one spirit with him; not casting Christ down to the lowest, but making Christina feel what is in Christ.

[13] For he imprints himself on the heart through sweetness, infuses himself into the intellect through splendor, shows his ensigns in the limbs through the comeliness of the stigmata: in words he is heard, in deeds he is perceived, in conduct he is discerned to be present: whence he declares her happy, but the efficacy of his presence is perceived from this, that he himself heals wounds, mitigates pains, drives off fears, puts temptations to flight, calms afflictions; overcomes the savagery of the roaring enemy, subjugates pride, punishes and damns malice; generates oblivion of evils tolerated, gives audacity for tolerating, inspires unusual joys, communicates to her the sweetness of his presence, manifests his secrets to her; places her between his arms, and recreates her in his bosom, when in the hiding of his face he conceals her from the disturbance of men. There it is read and understood, "God is charity, and he who abides in charity abides in God, and God in him." Who could be esteemed a sweeter inhabitant than God himself, who from this, that he is sweet, is commended as the host of the soul? But what sweeter habitation could be found, than the same God himself, since to him and of him it is said, "as the habitation of all rejoicing is in you"? To him therefore abiding in charity God exhibits himself as a lodging, who possesses in him all goods; and in him conversely seeks a domicile. O happy familiarity! O sweet vicinity! where God receives and is received. Happy host receiving and received: and that the highest familiarity may be noted, each is called receiving and each received; God namely and his friend, because each loves and is loved. But divine love is ecstasy-making, as D. Dionysius says, not allowing the lovers to be their own, but their beloved's. What, I ask, will God be able to deny to one dwelling in him, and preparing for himself a lodging in him? to whom certainly he gave himself, how shall he not give all things with himself? will he esteem anything else more precious than himself, so as to give himself, and retain that? Far be it. Nay rather "there came to me all good things together with her," says that special lover, who had premised: "Her I loved and sought from my youth, and I became a lover of her form; I sought to take her to myself as bride."

[14] Dearest Christina, bride of Christ, let me converse a little with you. Tell me, I ask, and despises all things in comparison with him; where do you remain when you do not even feel your own self? I think that you know not, whether in the body, or out of the body: nay, what is more, I know that you know not, whether in the world or out of the world. O sweetest one, to whom the world is narrow, and unclean for dwelling, where shall I seek you, and where shall I find you? To whom the breadth of every creature is narrow, despised as if lying under the feet; all created height is discerned to be short and transitory. and lives in him, not in herself, However great its length is esteemed despicable, all its beauty is felt bitter, and its sweetness deceitful. If in these you find not where the foot of your affection may rest, but go out of mind from them all and above these things; tell me where at midday you lie down and feed. O dearest; since at that time you know not whether you are in the body or out of the body; yet I am certain that you know, whether you are in God or out of God. Is your soul therefore, dearest, more joined to God at that time than to its own body, so that it knows itself to be in him and knows not itself to be in the body? Certainly. Whence someone says this: "His soul more truly is where it loves, than where it animates." Whence according to Dionysius, the great Paul having suffered ecstasy says: "I live, now not I, but Christ lives in me." Dearest, when you know Christ and know not yourself, I would wish to hear whether you live or Christ lives in you. But, as it seems to me, you live indeed, but not you, but Christ in you: because you live not in a human, but in Christ's manner: nay not your life, but Christ's life: and this is the life of lives, the vital life of all lives, better; so sweet, that the natural life is not felt; so efficacious, that every sense is rapt from its act by its predominance; so secure, that at that time nothing is feared; so stable, that its length or brevity is not discerned: for there life is fixed and permanent unto the ages of ages, and is the better life according to the wise man.

[15] In God therefore, dearest, at that time you remain, when not only other creatures, but also your own self you neglect, as the Spouse in her: leave, and surpass: but he too remains in you, when he leaves in you such evident signs of his presence, such wondrous ensigns. "See," it was said by some, "whether it be your son's tunic, or not?" But also the Lord himself says: "Whose is this image and superscription," and to those saying, "Caesar's," the Lord pronounced judgment: "Render the things that are Caesar's to Caesar; and the things that are God's to God." Dearest, I see the coin, I read and reread the inscription; but from admiration I am astonished, from the multiplicity of figures I cannot bear to read it through, from the sublimity and subtlety I cannot understand, recognizing in her his image and wounds, from the truth of the contents I do not presume to doubt. The tunic I see, the image I behold, and the inscription I read; while I consider not painted stigmata, but wounds flowing with blood, set in proportioned places, but also congruous in number. But of these things there is a deeper consideration. But someone glories saying: "I bear the stigmata of the Lord in my body." And this I believe to be the nuptial garment, which whoever shall have neglected to bear in heart, faith, and love, will without doubt be cast out from the nuptials into the outer darkness. I confess that of such a habit I cannot glory, yet I follow if in any way I may apprehend it: and I wish, that at least after the present misery, the Lord may deign to introduce me into his bridal chamber, and grant me to be present at the eternal nuptials, to whom he has now shown some foretaste of the spiritual nuptials in others, and conferred this final certain participation. For I confess that, although of the Spouse I have not merited to hear the words, with which he inwardly speaks peace to his people, and upon his Saints, he desires somehow to be made partaker of the same lot: and upon those who turn to the heart, within whose number I do not dare to count myself; yet from the words or responses of the Spouse which several times I have heard, his sayings or promises I have conjectured. But among these things what, I ask, was the affection of my heart? Truly I was astonished from admiration, I rejoiced from consolation, I burned from love, I magnified God for the showing of so many marvelous and supernatural things, the exhibiting of so many familiarities, the infusing of so many charisms: and this certainly I received and accepted for nuptial little gifts, presents and garments.

[16] This therefore was my intention when I visited you, either to rejoice with you the Spouse being present and celebrating the nuptials, or at least in his absence to console you in some way for the lack of so delectable a presence. and he professes that with this intention only is she loved by him. For although by experience I have not known, yet by Scripture I have learned, how bitter and sharp it is to be frustrated of such delights, to be defrauded of such consolations, for one who has once tasted such things. Safe therefore in all things be my intention, that your affection may totally and integrally be specially and singularly occupied about your beloved, and be gathered into him, united, and perfected: but your prayer and compassion may succor the needy, obtain pardon for the delinquent, and become a vehicle for those profiting. I counsel therefore and most sincerely exhort, that with the highest zeal, great desire, and continual exercise you labor, that you may merit to be such that your life may be to you for merit, to your friends for solace, to all for example, to Angels and men for a spectacle, to God for the heralding of praise; but your death may be for an end of labors and pains, the triumph of all temptations, and the entrance of eternal glory. Which if it be completed, my special desire and the joy of my heart will be fulfilled, and from this I hope that the reward of eternity will be begun for me. These things I have written because you wrote, that it is not with you with me as with others: that you may know, or rather conjecture, how it is with me with you. May the charity of Christ avail and flourish in you, may humility live, may familiarity increase; may we hear the end of this together. Pray for one another, that you may be saved.

[17] Before I set down my second letter, I will first set down the things which were signified to me, of those things which Letter VI befell Christina in the Advent of the Lord, immediately following after the foregoing.

"To his dearest Brother Peter of Gotland, studying at Paris, Brother Maurice, studying at Cologne, Greeting with the affection of sincere love. Dearest, He learns from Brother Maurice, I signify to you what I have understood from Stommeln, that the mother and sister of the Plebanus are reconciled with the Plebanus. For they retracted the slanderous words, which about him and others they had spoken, before those persons where they had defamed him, saying

that they had been instigated by the devil to do these things. Christina now has a new tormentor and too audacious through this Advent, b who afflicts her with wondrous and new torments too vehemently; so that all who are around her, father and mother, and our Brothers, are troubled and afflicted. For he bites the flesh of her body in a dog-like manner, the Virgin was vexed the whole Advent by the demon, and pulls it out in bits; he burns her clothes on her body, when she is clothed; and shows himself in horrible appearances. For the adversary is not content with his own deformity, but also assuming the head of a dead man, namely a skull, he not only appears to her through her eyes and speaks; but also to other men, who see that bare and bald head. He fears not God, and reverences not men. Some of our Brothers he has injured and wounded: the Prior of Brauweiler he afflicted with many wounds, who also injured several others. and other men and women; especially a certain Jew and his wife, who wished to put him to flight, he so put to flight by stoning, that henceforth they will not approach the Plebanus's court; and he works many other things, which it is long to write. Pray for her. I hope that God will make it tranquil, as he is wont; after the storm."

[18] To this, as to material, was joined another letter, in this manner:

"To his most cordial friend and most faithful Father in Christ, She again writing to him, Brother Peter of Dacia, existing at Paris, Christina his daughter, her great affection with prayer. Letter VII Dearest, I am not sufficient to give you thanks for your letters, which c often, after you withdrew from me, you sent me. You ought to know, that I know no greater outward solace for me, for those received December 18, than to hear and perceive of you: whence I cannot at all hear them without tears. All your letters I have, and reserve until your coming. I had letters on the Wednesday after the Sunday Gaudete, in which you complained, how lately there had not been sent back word about the little gifts sent, and about my state. You ought to know, that the messenger withdrew too quickly. she excuses that she did not write sooner; Know also, that if I had a messenger, much more frequently I would send back word to you about my state. The letters of the Fraternity of your Order I have, for which I much thank you. About my pains you ask, which you would gladly know.

[19] Know, that before the feast of All Saints, for a fortnight I had a certain temptation, so that it seemed to me that whatever I prayed, I prayed in the name of the demon, and this was to me the greatest passion; and the demon himself spoke this same thing, and she indicates that from October 19 and as you know how great temptations are wont to be to me. At the elevation of the Host I could not see the body of the Lord: but the demon appeared to me before my eyes, saying, 'Behold now you see that I am your God.' And at that time when I had to bend my knees, he thrust me to my knees, so that I could not withdraw from the place. On the Wednesday before the feast, when I was in the church, the demon came, and carried off two herrings, she was variously vexed by the demon, and befouled the dish, which he struck with excrement into the reclusory, it being shut, and befouled it: and he told me, that within the enclosure of the reclusory he stole from a certain old Beguine, my rival, to the amount of ten Cologne shillings; and that he carried it into the sewer of the Preachers. Afterwards she found it thus done. That night I stayed in the church, together with my father and my friends: in which night he broke all my limbs, who on the Vigil of All Saints withdrew, and carried off one shoe from my foot, which afterwards he openly threw in my father's house at the servant's head. He threw the window into the house so horribly, that my brother was made almost mad. When I prayed, with an iron he wounded me on the nose to the shedding of blood. On the Vigil of All Saints he withdrew with a great roaring and befouling of the reclusory, Hilla of Engindorp and the recluses being present: and he named himself, they hearing, Berlaba, and withdrew. On the day of All Saints I remained altogether desolate from God, and afterwards rarely was I consoled.

[20] From that time until the Nativity of the Lord I was always in affliction (which never happened to me) which was such. she nonetheless remaining desolate until the Lord's Nativity; Without intermission thoughts ascended in my heart about God, how he was disposed like another man. This pain no man except you will be permitted to know. Whence also from these other thoughts descended, so that without intermission my Beloved himself seemed to me unworthy of life, although this was too troublesome to me, and afflicted me beyond what can be believed. For the tempter wished, that my heart should curse him, and blaspheme his holy name. Indeed afterwards it was heard by several, and by your Brothers, how the demon through my mouth openly spoke against God, and so my Spouse, who did such great goods, seemed to me a thing unworthy, as one who hates another. In which resistance I suffered so much, and the demon impelling her to curse God: so that I flowed with blood from mouth and nose. In Communion the same was to me: whence what bitterness was then to me, you can know. These things as to my faithful one I lament. And I was terrified beyond measure so, that whatever befell me of consolation and joy, the whole was to me bitterness, recalling how it once was with this one. Another temptation was to me about my Lord the Plebanus: whatever he did in hearing my Confession when he gave me the body of the Lord, did not please me, which before was wont to please, and seemed to me as it were unworthy. Above all these there was one temptation to me, which neither to the Lord Plebanus, nor to any man I revealed, nor could I reveal: about which, as I trust in you, pray to the Lord.

[21] About the exterior pains I write you these things. Immediately after the first Sunday of Advent, the demon came, throwing the chamber door into the house; but as to the bodily pains, she announces, so that it seemed to those who were there, as if the house were falling. He brought the head of a dead man, throwing it here and there: and through its eyes he looked at me horribly, and threw [it] at the head of the Plebanus's sister Gertrude, and at the side of our servant, and fixed it on the same one's neck, and at length left it to us: whence as it were the whole parish was moved to wonder." Here Peter interjecting subjoins the following. The Plebanus told me, that that head the demon sometimes put on the ground, sometimes raised above the grates of the house, as he wished. Hence Christina continues: "Afterwards with horrible stones he several times threw at my beloved father's head, and inflicted on him two wounds in the arm. The Plebanus's sister Gertrude he wounded on the forehead horribly. a skull being offered, that she and her household were variously vexed, A certain Jewess coming, and not caring, and speaking as if he would not dare to do to her, he threw at the head with a great stone. Whence because he so injured men, even those clinging to me, I was troubled not a little. Afterwards between two Brothers, Henry of Bethbure and Nicholas, he threw a great stone. The Prior of Brauweiler in his hand he bit eleven wounds: Brother John of Mussindorp he injured with one great wound, in his hand, and that several were injured by the demon on her account, the Plebanus he bit, whose scar I saw, of the length of three fingers above the joint of the fist. To a certain other monk he inflicted five wounds: a certain Beguine of Brauweiler, Adolph your son, scholar of the Lord Dean of the greater church of Cologne, he likewise wounded.

[22] At length he assailed me, throwing at my head with a stone; and inflicted on me a wound on the head four times, on the knees six times, and at length made a wound there: five times upon my back, rubbing with a fragment of a little cup, d also made a fresh wound on my knee. At length he threw at me with a stone, of the weight of four e talents, between the shoulders, so that I vomited blood. and also herself in many ways; He also threw at me five kinds of stones, and the bones of cattle. Five times he bound me, the boys seeing it, on the fingers and on the legs, to the shedding of blood. My toes he compressed as with an iron hand, so that blood flowed from the nails. The arm he compressed as if into another place. But a special pain he made, which lasted through the whole time, biting my back, fixing innumerable wounds, and always in the same, so that the blood from my sides and back flowed wondrously into my feet, so much, that two teeth within the throat always met each other; and this in an extended bite, always repeating the bite on the ankle and on the legs; so that those seeing the shedding of blood did not contain their tears. The last week he brought a flayed cat, thrusting it into my mouth, and leaving it there. The following day he put a cat's head into my mouth, bloody; so that those sitting around saw it come out of my mouth; and flesh from corpses he put into my mouth. He thrust me against the chair with his feet, so that no one could pluck me from it; the Brothers being present he burned my fur garment from my back, and left a tiny part around the neck: he burned my tunic and tore the better one; my tunic, when I had to take it off, others seeing it, he carried off. Invisible sulphur he poured into my mouth; so that nothing but that taste was to me; and as it were a flame the whole night appeared, as if he were putting this into my mouth. And with terrible teeth, as if desiring to devour me, he appeared to me in various ways; which struck a great terror into me. Voices were heard as of an ox and a sheep. Many times he speaks sublime things about the faith, adducing Scripture: all of which I had not time to write to you.

[23] Dearest, what do you believe, how great a pain was to me? when I have not you in these tribulations, who are always faithful to me. My heart produces innumerable tears; when I recall how propitious, how merciful, how useful a helper you were to me. Again I lament to you about the absence of my Beloved, since I know no one to whom about such great bitterness I am so credible f as you: in which she grieves that she did not have Peter present, yet now a little the day has shone bright. About the tunic very much beloved by me I thank you, and about your little gifts: for you showed as if wishing whatever good for me that you would bring this to effect; not only for these things you did for me, but

also for all my friends. All these things I write to you, as to one in whom I trust. Farewell, most beloved in the Lord; to whom she cannot write all things as they are in her heart. pray for my father and mother. To you, as it is in my heart, I cannot intimate on account of the bashfulness, which you know to be in me. The Plebanus commands you to note this. But this you ought to know, Brother Peter, that your daughter Christina was honorably freed on the Vigil of the Nativity: for the demon cried out, many being present and hearing, namely Brother Gerard of Grifo, with his Brother, and the Prior of Brauweiler, and his companions and several others, that God was good, and that he himself had lied, and that he was called Scuterich; g and from the other temptations she was freed, and the grace of God returned into her abundantly."

ANNOTATIONS BY D. P.

CHAPTER III. Two notable letters of Peter, about loving God and the purity of his affection toward Christina.

[24] This letter, written by the hand of her Confessor, I received on the third day before the Purification. To the preceding letter, delivered on January 30, 1270, To this letter I answered with very many letters; because it moved my heart not a little to compassion, to the knowledge of my own frailty, and to love and devotion toward Christina. Of which the first was such.

"To my dearest daughter and friend Christina, Brother Peter greeting, and the affection of sincere love full of prayers. I thank you, that you judged me, though unworthy, to be worthy to be conscious of such great secrets; about which indeed by compassion, Peter answers with several letters, and congratulation and likewise fear I am moved not moderately: by compassion indeed, for the multiplicity, long duration, horribleness, sharpness of your tribulations; by congratulation, for the longanimity of your patience, the numerousness of triumphs, and the tranquillity of the desired peace restored: but by fear I am vehemently shaken, because if they are thus examined, tortured, troubled, whom the Lord loves, of whose company I have ever believed and believe you to have been and to be; that he both compassionates and congratulates her, but fears for himself: where will the impious and the sinner be, or what will they sustain, of whose number I grieve that I have been and fear still to be. Letter VIII O most beloved and sweetest, I beg compassionate me wretched, and at least do not dissemble to snatch me from the gate of hell; lest unexpectedly I be submerged into the deep, where there is no redemption; and in vain you afterwards beg for pardon for me, when the time of mercy shall have passed. Dearest, these things I ask not feignedly nor figuratively, but from full intention and serious deliberation." Another.

[25] "To his most beloved in Christ sister Christina, her Brother Peter, the fullness of sincere charity in the holy Spirit with prayers. Letter IX I believe you know, he weighs also the fewness of her words, and I do not doubt you have experienced, that the more intent and more inmost charity is, the fewer, but yet more affectionate, words it will be content with. For it knows that it cannot express what it has felt, and therefore consoles itself of its poverty, which impossibility excuses. This is plain in your letters, which you sent me: which when I read, gladly I perceived, that where about the Beloved (God I mean) the speech sounded, it soon ceased: when as yet I would most gladly have listened, because I believed I would perceive and hear something great: which certainly from no one's heart would I more gladly hear, than from yours. But the speech, as soon as it sounded, was silent; as if it rather irritated the appetite, wounded the affection: as if it were signified not to the one reading but to the one understanding; from great affection toward the Spouse; not by word or writing, but by deed. 'My Beloved to me and I to him.' What, I ask, is he to you, and what are we to him? O would that it were permitted me to read these things! But o would! and would it were given to feel them! But since I know my measure, and recognize it to be forbidden that any unclean person enter the holy place, and that the heavenly secret be opened to the unworthy; and that it be commanded, that one presumptuously thrusting himself in be cast out into the outer darkness; I prefer to live secure in my poverty, than, by desiring things foreign and higher than me, to be cast out, contumelious.

[26] But to return to my purpose. What do those words mean which I read in your letters? 'To you, as it is in my heart, I cannot write': and again, 'I lament to you about the absence of the beloved': [and he asks, how he should understand, that she cannot write, as it is in her heart:] and after a few words, 'Yet now a little the bright day has shone.' But, to return to the first word, brief indeed, but sweet: what, I ask, is, 'As it is in my heart, I cannot write'? For I would most gladly know, whether this too you can read, or whether the letter is so minute, that it cannot even be read; or so subtle, that it cannot be understood; or so inmost, that it cannot be drawn out; or containing things so grand, that they cannot be expressed; or whether there is in the heart a writing so beautiful, that on paper the like cannot be formed; or whether it is so singular and familiar, that it ought not to be communicated. But, as it seems to me, it can indeed be read, and understood, and at the same time felt: for otherwise it would not be said, 'As it is in my heart.' But by whom can it be read and understood? Certainly by the spirit of God and by your spirit: for these alone search out the interiors of your heart. But further I would wish to know which of them wrote it, or perhaps both. But it is certain that God can express what of himself he can conceive. From these things therefore it seems, that one spirit wrote it, and the other could not express it: yet from the gift of the writing spirit, [can] read and understand. And this the Apostle seems to say to the Corinthians, 'You are a letter of Christ, written not with ink, but with the spirit of the living God; not on tablets of stone, but on the fleshly tablets of the heart.' And therefore the Apostle elsewhere says, showing his endeavor in the exposition of this letter, 'Our mouth is open to you, O Corinthians; our heart is enlarged.' But, what is the utility of this writing if it cannot be expressed by the one receiving, nor heard by the one needing, and requiring consolation and instruction? If it can neither be written in books, nor expounded in words, nor drawn out from the inmost parts? Or perhaps these things can in some way be done, yet not as they are there; because not with so great a splendor of the intellect, nor with so great a sweetness of taste, nor with so great a fervor of affection, nor with so great a savor of experience. But let it suffice the little dogs to eat of the falling crumbs, and the camels to drink from the bucket not from the fount.

[27] And these things about the first word. But it is subjoined: 'I lament to you about the absence of the Beloved.' I ask, whether that Beloved has a name or ought to be named? or whether you trust that he is known to me, and how she laments about the absence of the Beloved; and therefore it is not necessary to name him? O would that I understood who is this Beloved; so sweet, that he cannot be passed over in silence; so amiable, delectable and ineffable, that he cannot be uttered. I perceive in these things the highest influence of the Beloved's goodness, which cannot be narrated; the special familiarity, which ought not to be made public to anyone; so great an experience of infused sweetness, that it cannot be signified in words; so singular a love of this only and uniquely beloved, that another cannot suspect it; so great an experience of friendship had with him, that without doubt, without trepidation or hesitation he ought and can be named beloved. O dearest, a great word, but supported by manifold reason and proved by evident signs. But yet I would wish to understand whether you therefore call him Beloved because he loves you; or therefore because you love him? But, as it seems to me, both must be present: because that Beloved of yours says, 'I love those who love me': and that one, worthy of special love, says, 'Let us love God, since he first loved us'; lest therefore occasion be given me of thinking as if you anticipated him in love; love the one who loves; and call your lover Beloved, anticipating you in loving, nay also granting that you can, may wish, and ought to love. Truly, as I esteem, he can more call you Beloved: because he anticipates you in loving, and granted you to love him so intimately. But of your mutual love a deeper reason is to be had, and a more familiar discussion is to be applied. But this only for the present I would wish that you would say: how, if he loves and is loved, does he absent himself; and if he absents himself, how does it delight you to love him, or perhaps, because he withdraws solace, and leaves the recognition of one's own defect, that thus he may declare his aid more necessary, while a man perceives his goodness, and recognizes his own infirmity?

[28] But what does it mean that you add? 'Yet now a little the bright day has shone.' Which, I ask, is this day? or what sun, effecting it? What heaven, in which it rises? and what earth is made luminous by it? yet let her add, that somewhat of a bright day has shone upon her. According to foolishness I speak. This day I understand to be the presence of the Beloved; the sun, the Beloved's essence; the Heaven, the soul or conscience of the just; the Earth, the fivefold workshop of the exterior senses; the Effect or utility of this day I interpret, the understanding of inner secrets, the abundance of good works, and the inmost gladness of the heart. And if you take the day in this manner, I rejoice over the benefit conferred on you, I exult over the joy infused, and I congratulate over the secret communicated to me, though in a word obscure enough. But however the rest be taken, I perceive that this Day

you interpret to be caused by the presence of the Beloved: and therefore I ask and counsel, that you diligently perceive, how great in this day is the clarity of knowledge, since he himself is the fount of wisdom on high; how great the vigor of love, since the crucified is the love of every faithful lover; how great the pleasantness of conjunction, since his delights are to be with the sons of men; how great the familiarity of communication, because "I to my Beloved and his turning to me"; how great the society of union, "That they may be one, as we also are one, I in them, and you in me, that they may be conversant in one"; how great the largesse of inflowing; how he gave us all things with him, "There came all good things together with her." Truly that day is better above thousands: let us exult therefore and be glad in it. And this for the third word, Dearest, how much your letters console me and at the same time delight me, and kindle me in part to the love of God, I think you can perceive from this letter, which is woven only from three words of yours. What, I ask, do the other things do which you write me, about your pains and triumphs and also about the affection which you profess to have toward me unworthy? Another.

[29] "To his most beloved, and among the dearer the dearest, most worthy of every name of charity, whether daughter, He signifies the fruit and solace from the Spouse's presence, or sister, or friend, her whatever she shall choose, while this is fitting according to God, secretary, friend, and intimate; greeting, and to enjoy perpetually her Beloved, whom he more affectionately desires, Christ I mean. Letter X If the life of each one is that in which he is more delighted, according to the Philosopher; I neither will nor can deny, but that to me, of the things falling under sight in the present life, the exhibition of your presence, nay rather of God in you, the conversation, and the consolation, is part of my life, or rather my life; and a part certainly not the least, but in my sight very precious. And the exhibition indeed of your presence is the recollection of my defects: whence I perceive fulfilled in me, 'Looking on men, he will say, I have sinned.' But the conversation is the information of my conduct, that thus I may be able to work according to the exemplar which was shown me on the holy mount. But the consolation of my inner, nay inmost things, is the gladdening and exultation; because 'you have delighted me, Lord, in your handiwork.' Truly your consolation to ascribe I know not to any other work or art, faculty or subtlety, except to divine benignity: that it consists not in sensual delight, for it is plain that it is not from the flesh, because in carnal delight or consolation, the senses of the flesh are intent and sharpened in the sense of the flesh. Nor does it seem to be from the world: because in worldly consolation the senses of the body are occupied and distracted; and the more they are divided toward many things, the more they are diminished toward individual ones. But by no means does it seem to be from the devil (if however any consolation ought to be said to be from him) because in the works of the devil the senses are seduced and deceived. Where therefore the sense in natural acts is remitted, it is plain that there the delight of the flesh is not condemned; where the senses are gathered from many into one, the consolation of the world does not prevail; where the senses are not pressed by deceit, but are carried up to divine and supernatural things, it is plain that it is not the temptation of the devil, but rather a divine condescension.

[30] How therefore should I not rejoice over your consolation and not congratulate you rejoicing? since, although against the opinion of many, I believe you then to be more useful to me, but divine: when I rejoice that you are forgetful not only of me, but also of yourself, for the sweetness of your Beloved. Who ever heard such a thing, or who ever saw the like? that a delicate Virgin should be so occupied with her Beloved, that she utterly forgot herself; that she should seek nothing except the Beloved, desire nothing, taste nothing; be consoled by nothing else, delighted by nothing else; for his sweetness the senses should be astonished, the body should lie insensible, the whole world should fall into ignorance; the devil should occur not only not to fear, but not even to memory. O dearest! O most beloved! never was he more kindred to you, than you to us. Is he more inmost, more useful, more delectable? that you should despise us, and love him; that you should neglect us, that you should hold him; that you should go out from us, that you should come to him; that you should suffer weariness of us, that you should rejoice in him? Truly indeed 'my heart and my flesh have failed'; someone says, 'God of my heart and my portion God forever.' First therefore it behooves the heart to fail, before it find the portion of its Lord; in which heart and flesh fail; and it is necessary first that the flesh be changed for the better, before with the portion, which is God, it can be renewed. But lest we put God as a part, who according to D. Dionysius both is the whole and is neither the whole, nor a part, God is made of the heart and the portion of the one enjoying, when heart and flesh are not deprived of their proper nature, but yet from them every unworthiness and infirmity, concupiscence and uncleanness is taken away, and the divine participation and fruition is granted. For they are then made one through grace, which according to nature are proved to be unlike, and infinitely distant.

[31] O wonderful and exceedingly to be wondered at divine condescension! God created the rational spirit to his image and likeness; and bound it by the bond of such great friendship to the slime of the earth, that not under however great misery does it wish to be separated from it: and now, as if forgetful of past works, and man forgetful of himself, is wholly rapt into God he allures the same spirit to himself with such great sweetness, and affects and entices it with himself, that it forgets not only the slime, but also itself; and reckons all things as dung, that it may gain Christ. O sweetest Jesus! O most violent love and lover! Do you wish to dissolve, what for a good reason has been compacted? No, he says: but I wish by this art to convert and draw the body, whose sense is prone to evil from its adolescence, through the spirit into affection to me, that, my spirit tasted, all flesh may grow insipid: which I will most manifestly prove from this, if even in the present life I confer on someone such great exuberance of my beatitude and sweetness, that he goes out of mind beyond his proper nature; that he wishes rather to be with me than with himself, and desires to be dissolved from himself and in himself, that he may be able to enjoy me. For by such art I will draw to me the spirit, marked with my image; and through it I will gain the slime, composed of every kind of element; that as bodily and spiritual things were created by me, so each according to the manner possible to it may for me and in me be beatified, and in a certain way be alienated from itself, that it may be transformed into me. John Scotus, in the first book on nature: 'As air illuminated by the sun seems to be nothing else but light; who is all in all. not because it loses its nature, but because the light prevails in it, so that it is esteemed to be the very being of light: so human nature, joined to God, is said to be God through all; not that it ceases to be a nature, but that it receives a participation of the Deity, so that God alone seems to be in it.' 'In my flesh,' he says, 'I shall see God my Savior,' as if he had said: In this my flesh which is afflicted by many tempests, there is to be such great glory; that, just as now nothing appears in it but death and corruption; so in the future life nothing will appear in it but God alone, who truly is immortal life and incorruption.

[32] Of this future and blessed life I find a more express likeness in you, than in any other of mortals. Who will grant me, that the Omnipotent may hear my desire, that I may be able to live by such a manner of living, Peter wishing such a life for himself, or to say more truly by a divine gift, as you live, when you are hidden in the hiding of the divine face, and protected in the tabernacle from the disturbance of men and the contradiction of tongues: If, I say, some even extreme participation of this life were given me, how patiently and diligently would I listen? how inmostly would I be made glad? how affectionately would I congratulate? over your and your Beloved's concourse and companionship, conjunction and conjoying of two so beloved by me and desired, most dear to each other; he congratulates the Virgin: when on your part I should hear vows of devotion, words of love, sounds of obedience, prayers of expectation, joys of reception, exultation, full enjoyment, desires of remaining, sighs of separation, and weepings of desolation; from that one I should perceive continual and solicitous custody, even in adversities exhibited, protection and caution, sometimes also the desired presence offered, the exuberance of all goodness, the inflowing of all grace, the resplendence of all light, the abundance of all joy, the substance and perseverance of all beatitude. If, yet he does not complain that he is set after her, I say, it were given me to be present at such banquets, or rather at such sacred and secret nuptials, to enjoy the presences of those so desired, what do you believe that in my heart thoughts would turn, affections would arise, emulations would be multiplied? Should I not be indignant, angry, envious of her, though before beloved? because she has snatched from me my inmost husband, most pleasant friend, joy of heart, and desire of my inmost parts; and offended should I cast at him and impatiently murmur, why to another and not to me by his grace he turned aside, gladdened with his presence, honored with his condescension? Should I dare to say? 'To me you shall enter, because I have hired you for a wage.'

[33] Certainly not: because I am altogether poor and needy, nor have I whence to pay this wage, I mean purity and charity, devotion and at the same time honest conversation, continual and fervent prayer, nay rather he rejoices that the Spouse turned aside to her, sublime and affectionate contemplation: for to whom these things are furnished, she is a little bed of aromatics to which the Beloved descends, and a plot of lilies in which he feeds, and which he gathers. Therefore certainly my sister, who abounds in these goods, younger indeed in age, fairer in charity, more amiable in purity, richer in the abundance of all goods, more pleasant in the sweetness of conscience, more delectable in the conformity of vow and will, has snatched my husband from me. And certainly, worthily enough: because to her he is a spouse, as to a Bride worthy of himself; more fitting for her merits, more conformed to her good pleasures, more familiar for the communion of secrets. But he is also a brother to her, in the multiplication of good works, as if more fecund in the procreation of children. What then remains to me, who am older in years, now made more unfit for nuptials; because colder in heart, more wrinkled in face, poorer in wage, more sterile in offspring, more despised by the superinduction of a younger sister, except that I who have not merited to please in myself, may at least beware of displeasing?

[34] I know what I will do. I will exhibit myself familiar to my sister, and devoted and obsequious to her spouse: that both she may communicate to me at least something of the outflowing of joys and the knowledge of secrets; and he may the more gladly, more frequently, of whose abundance let him have enough to share even a little, more festively and more familiarly come, while in one of the sisters he finds ready the bridal chamber of the heart, and in the other finds prompt the obsequy of the body, but in each the desire of devout expectation. Thus therefore I will appease the spouse with prayers, I will appease him with gifts, I will appease him with obsequious works: and I will say, that I may more easily allure, more efficaciously persuade, and more strongly draw; "I have a younger and more comely sister; enter to her, join yourself to her, embrace her, that even thus the memory of me may not be deleted from her affection." But you, my dearest Sister, and he asks that she remember him, at least then remember me when it shall be well with you. And, o how well! that you may suggest to the Beloved, that from this prison of weariness and labor, of exile and pain, he may lead me out, in which in this body of death I am held captive. And if it does not please [my] Maker, because I have not yet merited, to lead me into the place of light and refreshment; at least let him lead me back to my former state, that I may merit to understand and perceive, and at the same time to feel, some even interrupted solaces, and the signs and intersigns of the spiritual matrimony, and to enjoy the delectable presence of my sister and her lover and at the same time consoler; and to rejoice with her in the consolations of those, as if set in exile and singing. from whose desolations I should not be sufficient, if I perceived them, to bewail and grieve. How am I not invited to lamentation and mourning, weeping and sackcloth, who, now anew expelled from paradise, am compelled to enter a horrible prison, and to undergo an exile heavier than death itself? For what am I, left to myself, but a horrible prison? "Lead out," says one incomparably holier than I, "my soul from prison": and another of no lower sanctity: "Unhappy man that I am, who will free me from the body of this death?" I am therefore to myself, without your spouse and you, a prison of darkness, and a body of death, which is the end of the infinite other pains preceding: and by no means do I find for myself, in me and from me, any remedy of labors or solace of pains. Ps. 141. 8, Rom. 7. 24.

[35] And although I understand that you understand my intention, yet on account of avoiding the depravation of certain carnal ones and those judging carnally, I add superfluously: that you too, without your Beloved and mine, are as a house swept with brooms: But he adds also that she herself without the spouse because purged and adorned with manifold pains, because decorated with a manifold series of virtues; yet bereaved of the Lord of the house. But what gladness can there be of a household without a Lord? what obedience? what right ordering? what lawful execution? what just recompense of labors? Dearest, all these things, the Lord of the house being absent, totter and waver: and therefore neither in you, without your Beloved, does my soul find rest for itself. But when he comes, and opens the hand of his largesse, and fills every living thing with blessing; who would not esteem a paradise, a place of light and refreshment, in which with your spouse you so deliciously converse, so familiarly talk together, so intimately rejoice together, so usefully and sincerely are made fecund, can bring no solace to him, so glory in such privileged gifts, so expressly even bodily are made like to him? where nothing is heard but the praise of the Spouse, nothing is seen but the sanctity of the bride? For there the Spouse betrays the vehemence of his love, in familiar cohabitation, the revelation of secrets, the communication of privileged joys. But the Bride too, although for shame she hides her works, yet for the violence of love makes open, what she desires to be unknown to all. Hence it is that in the absence of the Spouse the deepest sighs are heard, which without him is empty: most abundant tears are poured out, abstinences are joined with vigils, prayers with disciplines; that even thus, bent to mercy, he may return: but in his presence, loving words, sweet and sweet-sounding, are uttered, laughter and jubilus, joy and dancing, not only inwardly felt, but also outwardly expressed; a wondrous odor, and a deifying odor even to the bystanders wondrously and supernaturally is scattered.

[36] Among these things I know not what to write back to you about this which you wrote, "I lament to you about the absence of the Beloved." For it is a word of too great bitterness. "Having all things together in you one," says one: "We ought not to have let you go from us": about which I as it were dissemble to write back, because I cannot understand it. Tob. 10. 5 For he cannot judge of the sharpness of absence, who has not merited to taste the sweetness of presence. You lament in turn, that you did not have me present in your tribulations: about which I too from my inmost heart grieve that God permitted me to be frustrated of this grace: who although in little, or in nothing I should have profited you, yet I am certain that I should not have harmed. I believe you know, that in heart I am always present with you: or to say more openly, you are always present to my heart, nay also in my heart, as indeed is fitting: nay it is necessary that the one mutually loving be transformed into the loved. This therefore I say, because I feel myself not only to love, but also to be loved. There remains still, among the very many sweet-sounding words, which you commanded me, that you wrote: "To you, as it is in my heart, I cannot write." For I conjecture from what fervor of charity it went out, and by what shame of virginal modesty it was contained, as if this be what is said, and that she cause to be written to him about her state, "Besides that which inwardly lies hidden." Your letters I hold by memory, frequently read through, abundantly weep over, and intimately rejoice. Which how they agree, let him who reads understand. I ask you, by regard for divine love, eternal remuneration, and my consolation forever, that you cause to be written to me about your state, as much as you can gather into one quaternion. Cant. 4. 3.

CHAPTER IV. Of the things done about Christina, up to Easter of the year 1270.

[36] Let the letters henceforth be subjoined containing the things which happened about Christina from the Lord's Nativity until Easter. Letter XI.

"To his dearest Brother Peter, studying at Paris, Brother Maurice writes to Peter on February 16, 1270, Brother Maurice, his intimate, greeting with sincere love. The devil had carried off all Christina's garments about the Lord's Nativity, all of which he brought back confounded at the Purification; and he made for her certain other penalties." The writing is hastened on the Sunday "Arise, why do you sleep?" This I received, says Peter, on the day of B. George. Another letter.

[37] "To his beloved in Christ Brother Peter of Dacia, existing at Paris, John, Plebanus in Stommeln, whatever of honor and love he can. Letter XII. and John the Plebanus, Beloved, I have written you letters, which I wrote with all my affection. And you ought to know, that your daughter Christina is in great affliction: yet on the Sunday Reminiscere, that Christina received five wounds on March 9: Brother Gerard of Grifo preaching about the Passion of the Lord, she received five wounds, and on her head a crown, and was given gall to drink. These things I noted for you, she not knowing. At Haguigi her psalter was carried off by the demon." This letter, says Peter, with the following I received on the day of B. Peter Martyr. Letter XIII.

[38] "To the most beloved in Christ Jesus Brother Peter of Dacia, existing at Paris, but she announces how much she desires again to see Peter. Christina his daughter or sister in Stommeln, greeting and whatever in the Lord either better or more useful she can wish for. Dearest, you ought to know that for you I am intimately solicitous: and although I have often written to you, yet I still cannot leave off writing to you, how great is my desire about you, namely of having your presence, which was so good to me; and how I long for you in the bowels of Jesus Christ, and how I desire to see you in turn in the kingdom of our God. Whence I ask you intimately, that, if in any way you can procure, that you stay at Cologne for some time. she promises to take care that her affairs be written to him, Moreover I am never sufficient to thank you for the consolation sent me through your letters, which was so good to me, that God repay you forever. Besides, those things which you wrote me lately, how you have long desired to know about my state, and to have it noted in a quaternion; you ought to know, that I propose this as much as I can: and in this you have a prerogative, because for no one under heaven could I do this well. and she asks that he conciliate many intercessors for her, On account of this I so promise you, because I trust you: because as I myself, you have been wont to guard me in all things. Above all these things, most faithful one, I ask you, that you procure for me as many intercessors as you can have, and you for me, as I have confidence in your prayers, intercede: because great necessity lies on me: because every night I am in such great passion, that it seems to me that I cannot live; because I am affected with such great weariness of myself, that it seems to me that those who are in the world have a better life; in her grievous struggle, and I despair of God, although it is troublesome to me. In these things I am more tormented, than I would for the present wish to write to you: and so much do I struggle, by God's help, even to the shedding of blood, of nose and mouth: nor am I delighted in any good: for which have mercy on me. I am weak in body, in breast, and in head; but exterior pain from the demon I have not had since the Nativity. On the Wednesday after Invocabit, then she indicates what she suffered on March 2. a multitude of demons came into my chamber, and me hearing it from the beginning, one first spoke to another, how great evil they had done me, and by what temptations they had conquered, and by which they had been conquered, and what their pain had been. At length at their withdrawal they left fragments of a fur garment there, which they had burned. I ask you with inmost heart, that you write to me more often about your state: because if you knew, how great a joy it would be to me to see your letters, you would gladly do it. My father and my mother greet you. I ask you, as you for me, so for them pray."

[39] This with the preceding I received on the day of B. Peter Martyr. Letter XIV. To this letter I answered with two letters: of which the first is about often

writing, Peter writes back to her, rejoicing that he is understood by her, the second about my state.

"To the dearest and most worthy of every affection of charity sister, Christina, Brother Peter, the sincerity of copious charity in the holy Spirit with prayers. Since I know, by what spirit the familiar love between us was conceived, and by what one preserving it was guarded, and by what one granting (as I hope) it will be preserved forever; therefore to you more familiarly, more frequently, and more fervently I have written, as my heart suggested to me; believing that you, prevented and filled by the same spirit, would easily understand what I wrote. And I rejoice, and forever will rejoice: because, as I believed, it has happened to me: because, although now by admonishing, now as if by arguing, now by exhorting, now by commending I have written at pleasure, and with words obscure enough, and with sentences as if interrupted; yet the unction taught you about understanding all things, and interpreting them according to [my] intention. Whence I rejoice my exposition verified upon that, as to the manner of his love 'Was not our heart burning within us?' But although it is not hidden from you, that in the inmost parts of my heart I have you as an admonisher and most efficacious mover; namely progress in divine love, holy conversation, and the consolation of the Holy Spirit; but also the affection of mutual charity, sincere familiarity, and cordial society in God, but also nonetheless the concordant desire of future glory, common gladness, spiritual friendship.

[40] Yet you have added to this triple thrice-tripled little cord (which is hardly broken, to whose consolation by letters he gladly wishes to minister; unless we first break ourselves) a strong driver and continual solicitor, namely your request; assigning the reason, that consolation which you have from my letters, that I should write to you more often. But you know that I cannot be lacking to your consolation, provided I know it to profit you, and harm no one: that is, provided it be expedient for you, and befit me, and be wholesome to both. For from your consolation I am sometimes filled with such great joy, that I should call it rather a jubilus than joy. I ask you therefore, provided he obtain for himself from God the grace of a fitting word. my most beloved sister, that you would be willing intently to ask God, that he would give me grace, and eloquence of speaking, and knowledge of writing, and taste of feeling; that I both may wish, and may be able, and that it may savor to me, to write to you more often, what may both kindle you in the love of God and delight you to hear. My dearest sister, and sweetest in the bowels of Christ Jesus, I thank you from the inmost of my heart for your letters, and especially for those which you sent me in Lent. But above all your promise consoles me, that you are willing to do what I asked you, namely to cause some things about your state to be noted for me in one quaternion." Another.

[41] "In the bowels of the charity of Christ to Christina the dearest sister, most worthy of special love, Brother Peter, by profession a Preacher but in fact and act a humble and vile sinner, greeting, Peter signifies also about his own state, and in the saving spirit to negotiate prosperously eternal salvation, to meditate sweetly and in it continually and through it sweetly to be consoled. Letter XV. Since you asked me to signify to you about my state, but also your petition passed through the inmost recesses of my heart; therefore I notify you, that, although from your presence I was sometimes intimately consoled, and from God cohabiting with you refreshed to the marrow, and cordially (if it may be said) illuminated, and divinely inflamed; yet I confess, namely that he lives at Paris among the best Brothers, and giving thanks to God I confess, that to me sometimes, though perhaps more rarely, the memory of you confers this, which the presence was wont to confer: yet so much the more diminished, as this delights more differently than that, and the likeness itself represents the thing itself. For the rest, that I may satisfy your petition, know, that at Paris there are most devout Novices, most lettered students, most religious Conventuals, and most kind Prelates: among whom, as fiery stones, splendid men, I dwell as if the opprobrium of men and the abjection of the people; so much, that whereas they are those of whom the world is not worthy, to whom he wishes to be made worthy by Christina's prayers; I am certainly such a one as is not worthy of the world. O therefore, dearest Virgin of Christ Christina, who preach the piety of Christ by name, claim it by conduct, have mercy on me, who in such great devotion and of such great men am dry, in the fervent love of so many am cold, in so strenuous conversation am remiss, in so rigid religion am dissolute, am not afraid to dwell. If therefore there is in you any consolation of mind, if any compassion of heart, if any bowels of piety, if any affection of charity, pray God, that he would deign by his grace to rouse me from this torpor of insensibility, lukewarmness of negligence, sleep of clinging.

[42] This therefore is my continual diet, daily pestilence, otherwise dry, and too much to be grieved misery. But although I have a hardened heart, a hardened sense, a cooled affection; yet I am compelled according to the Apostle to 'rejoice with those who rejoice,' or at least, grieving, to pretend joy. Rom. 12. 15 Whence know, that although it has shone for a rare hour and a small delay; yet sometimes there has shone a more serene day, a more wholesome breeze breathes, a more pleasant sun shines, a sweeter devotion of heart is felt; and especially when the sun of justice is so often touched and borne by my hands, than the bodily sun rises. For then the heart grows a little warm, the eye grows wet, the intellect shines, the world grows cheap, every foreign delight vanishes, every temptation grows mute, every disordered appetite rests. Then a new offspring is sent down from high heaven, then the Virgin too returns. Alas me, most beloved! what have I said? and what do I recall? for all these things have passed like a shadow, except in the Mass. and scarcely have left the memory of themselves, utterly withdrawing their presence. O how pleasant and how fecund it would be to dwell in these delights, to be sated with such banquets, to be delighted with such feasts; if sloth did not hinder, negligence retard, the multitude of sins stand in the way. But these and many like impediments of devotion, which I feel in me and bewail, I hope ought by your compassion to vanish."

CHAPTER V. The thirteenth and fourteenth Visitation of Peter, returning from Paris to his country at Cologne, and running out to the Virgin.

[42] Since from Easter a until after the feast b of B. James the Greater I was continually awaited in Cologne by my friends; therefore nothing was written to me of those things which from Easter up to that time happened about Christina, Peter learns that Christina received the sacred stigmata on April 11: except what will be set down below about the serpent, who purged her inwardly, and happened before the feast of Pentecost. Yet I heard, that on the day of Good Friday the ensigns of the Lord's Passion, after the manner of the preceding years, appeared in her. This time of ignorance therefore being passed, when I had gone out from Paris on the Sunday next after the feast of B. James, and on the day preceding the Vigil of the Assumption of the blessed and glorious Virgin had come to Stommeln, on the very Vigil I greeted Christina with few words. And when Brother Nicholas, who had come with me from Paris together, wished on the same day to hasten to Cologne, [The fourteenth Visitation, and on July 27 having departed from Paris, he comes to Stommeln on August 13.] that on the feast of the Assumption we might be at Cologne with the Brothers; nonetheless according to the counsel of Brother Hiddo we remained there with the Lady Geva, Lady Abbess of St. Cecilia, through the aforementioned feast. But the aforesaid Brother Hiddo was a man of wonderful maturity, and had attained the summit of religious conduct, illustrious also in fame and knowledge, who was nine years Prior provincial in Germany, who was also the Confessor and special counselor of the aforesaid Lady Abbess. and there the Assumption of the B.V. being celebrated. But on the day of the Assumption, the meal being made and leave obtained, with Brother Hiddo I entered the convent of the Brothers dwelling at Cologne. But on the aforesaid vigil, when I spoke to Christina, she asked me whether I was to make a delay at Cologne. I said, no, unless I were hindered by some misfortune. She answered: "Would that under whatever event you had to stay!" When therefore we had been two nights at Cologne, according to the prophecy of the Virgin, he stays at Cologne for 7 weeks: and Brother Nicholas altogether intended to withdraw on the morrow; behold that very night a most violent fever seized him, and for seven weeks afflicted him to the despair of life.

[43] During that time, I accompanied Brother Maurice and Brother Andrew of Aas, * going to Paris to study, as far as Stommeln. But hindered on account of Nicholas's infirmity, I was prohibited to pass the night there. In those days Christina came to Cologne: and while she was there, the devil carried off from her eight shillings of Cologne money, during which Christina came to him, which she intended to give me, that from them I might procure a tunic for myself, of which she had understood I had great need: but the devil weighed neither her beneficence nor my need in this respect. But when Brother Nicholas recovered his strength, I went before and preceded him to Stommeln, that there I might greet my friends. The fourteenth Visitation. And while on the day of St. Michael I conferred with Christina about God and his love; she among other things added: "Brother Peter, since you are now about to withdraw from me, I ask you about a certain familiar secret: if you know, tell me the cause of our mutual love?" I answered, and he revisited her on September 29, marveling what she intended: "I believe God to be the agent and author of our charity toward each other and at the same time familiarity." And she: "I do not doubt," she said, "of this answer: but I require, whether you have received about this any evident proof and special grace." To whom when I dissembled to answer, because I would not say what was false, and feared the remorse of conscience, on account of those things which are set down above in the seventh visitation; she added: "I know that the time of our separation is at hand, and of my desolation: and therefore I reveal to you a secret, which otherwise I would not manifest to you. Do you remember, that when you first came to me, with Brother Walter of good memory, about twilight, when I first saw you, that I placed myself a little above a certain cushion beside you, inclining myself?" To whom when I said, "I remember"; she added: "At that time the Lord appeared to me, and I saw my Beloved, and heard him saying to me: 'Christina, do you recognize the man, near whom you are inclined, and have you judged his conditions?' To whom when I said: 'Lord, I have not known this man before bodily, and his face I have never beheld with bodily eyes'; [Christina reveals to him, how she knew him in the Visitation to be given her divinely as a helper;] the Lord added: 'Consider this man diligently, because he is your friend, and will be, and will do many things for you:

but you too will do for him those things, which for no other mortal you are to do. But also know, that he is to remain with you in eternal life: and this is the cause, Brother Peter, why I love you, and exhibit myself familiar to you. Which I therefore now, and not before, reveal to you; because now in a short time we shall be separated bodily c from each other, and I know not whether more in this life we shall be able to see each other mutually, that from these things you may be consoled."

[42] When Christina said these things, with tears I gave thanks to God, and on the following day accompanying him as he departed some distance that he deigned to make me familiar of so great a person, and that he willed me to be conscious of such great secrets, and of such divine mysteries: nevertheless these things, closed in my heart, I kept, which were intimately to me a cause of consolation. And how should I not be consoled in the friendship of Christina, whom Christ himself chose as bride, and marked with so noble and evident an earnest? For although I perceived the foregoing far to exceed my merits; yet I hoped, and still hope, through Christina the friend of Christ to be able to obtain both pardon of sins and grace for the exercise of good works. But on the morrow, that is, on the day of B. Jerome, in the year of the Lord 1270; when Brother Nicholas and I set out from Stommeln, Brother John Hespe and Brother Helinric, students of the province of Dacia, the Lord Plebanus and his Sister Gertrude, and Hilla of the Mountain, and Christina, and several other persons, she hands him a quaternion about her life, accompanied our journey for a time. And when I walked with Christina she gave me a quaternion, in which several things about her state were contained, which she at my petition had caused to be noted in it: and this I interpret to be what was said above, that she should do for me what for no mortal she would do. But the contents of the aforenamed quaternion I will interpose below into this tract. When therefore the two of us went together, mournful and sad about the imminent separation, and mingled more sighs than colloquies, I said: "Dearest Christina, the time has come, and mournful she bids farewell. that we be separated from each other. Farewell in the Lord, dearest." Who hearing these things answered nothing, but covered her face with her cloak, and sat down upon the ground, weeping most bitterly and most abundantly. Seeing which, I called Brother Nicholas, who had gone a little ahead: and told him to return, and greet Christina, and so we should go. To whom returning Christina rose up; and mutually greeting each other, and commending ourselves to mutual prayers, we took the begun journey. But Nicholas gave Christina his Pater-noster, which he had personally carried for four years: for he himself was promoted to great devotion through the sight of Christina, as he himself confessed. When therefore we withdrew from her, not without disturbance of hearts and effusion of tears, she again sat down, and covered her face with her cloak, and wept most abundantly, as will appear below in her letters. But we continued the begun way.

[45] Now it seems an opportune time, that those things which the Lord deigned to reveal to me about the state of his bride, I here insert, In that quaternion it was narrated, asking and exhorting the reader and at the same time the hearer, that they attend devoutly to the things to be said, kindly receive them, and in their heart frequently turn over and gather them, give thanks to God for innumerable benefits, succor Christina who suffered and is suffering by their prayers, and compassionate her. The tenor therefore of the above-mentioned quaternion, the writer himself beginning, was such.

"Dearest Father, I ask you, by regard for God, and his passion, that those things which I propose to narrate to you about d your friend, in the days of my life you never reveal to any man, so that I might incur from this any disturbance. When she was ten years old she saw in a dream a most beautiful young man, etc." As above before book I after the Prologue where the Life of Christina is explained from the 10th year to about the 20th year of her age; to which time also pertain some things soon following, there not necessary, and here more conveniently without a new interruption to be continued.

[46] "The following temptation, about the nails fixed into her body, you know, because certain things you personally saw and heard: and on account of this it is not necessary to write to you: how through the Advent in the year 1267 because this temptation happened when I first visited her." Besides, the things which I set down above in the first visitation, which I saw with my eyes; it seems worthy to me to add also those things which I heard from those who were present. In that Advent therefore Brother Gerard of Grifo, and Brother James of Andernach visited the aforesaid Christina: and for three nights were lodged in the lodging where she was, who narrated these things which I write, the whole household consenting with them. When therefore she had to enter the bed with Gertrude and Hadewige the sisters of the Plebanus, Christina asked them that she might lie in the middle of them. They consenting she said: "I do not wish to take off my fur garment," for it was a most intense cold. The demon dragged the Virgin from the bed at night, While therefore all had begun to sleep, behold suddenly a great noise came into the house, which roused all and disturbed all. Moreover by the force of the spirit it opened three doors of the house: but the demon snatched Christina, from the midst of the girls who lay with her in that bed, and through all three doors threw her out of the house. Rising therefore the said Brothers with the whole household, with candles and torches seeking her, at length found her half-alive in the place into which the demon had thrown her.

[47] One day too as evening fell, when the said Brothers sat around Christina, one on the right and the other on the left; the aforesaid Christina said to them: "I ask you, dearest Lords, and at other times stripped her of her torn garments. that you condescend to your shame and mine, and withdraw from me for a time: because the demon threatens that he wishes to strip me." To whom Brother Gerard answered in a vehement spirit (for he was a man of great fervor): "Truly, if he strip you, I will clothe you with my cloak: but in such necessity I will in no way leave you alone." And while he thus spoke, behold the demon tore off both sleeves of her tunic from her shoulders, and carried them with him. And a little interval being made he came, and tore her tunic from her arms to its extremity, and this on each side. Then she smiled a little, saying: "What does that wretch intend, by inflicting these things on me? the unhappy one knows not, that it is easy for my father to confer another tunic on me?" A third time the demon returned, and both sleeves of her fur garment he suddenly tore off, and carried with him: nevertheless at that time he did not presume to do greater things. Under this lack wonderful things happened, about which she bound me not to reveal them to any mortal while she lived, which she told me in secret: for which God be praised eternally, who in his Saints is always wonderful and likewise praiseworthy.

[48] In a certain e Lent she was tempted about the passion of the Lord, so that she did not believe that God had wholly suffered. When she entered the church, And that in Lent tempted about the faith of the Passion of Christ, and looked at the Cross; she thought, "If this is a picture, what does it represent? It represents nothing true"; whence the heart was afflicted beyond measure in struggling, and about this too she much grieved: because the Passion of the Lord was always a refuge in all her tribulation. Then the demon proposed to her at once, saying, "Do you believe that your God suffered? It is not true; whatever is said about him, is not true: what would the clergy do about him?" Neither in Communion did she feel anything good, nor even in prayer could she feel her Beloved at all. Whence she, martyred in this struggle, vomited sometimes great fragments of blood. Eight days before the Lord's Supper, when she was at her Matins, she asked her Beloved, saying: "My Beloved, since you have always been my helper, and you know that your Passion was my great consolation, free me now from this tribulation, made partaker of his thorny crown because I can no longer suffer this infidelity." That very hour she desired that God would show her some sign of his Passion, and at once there came as it were a thorny crown through her whole head, and was impressed on her, so that blood flowed into her whole face, and into her neck: thus at once she fainted in heart. Then those who were with her, seeing the blood, astonished feared, that the demon had injured her. But when she had returned to herself, all that infidelity vanished. From that hour until Easter she could think of nothing else except the Passion of the Lord. On the Lord's Supper in the evening she began unexpectedly to be anxious, and experienced the rest of the torments, and her whole body trembled. At length drops of blood flowed from her body. This anxiety was not less, than if she expected to be killed at once; which lasted until Good Friday until None. Then the five wounds were opened, in the side, feet, and hands, and on the head the thorny crown, and she was given gall to drink, nor could she for the bitterness of her palate taste any food; and she lay as if half-alive through those days. From that time until the present day, whenever she thought or heard speech about the Passion of the Lord, unless other temptations occupied her, she fainted in heart.

Here the writer says that on the day of Easter she was in such great dancing and jubilus, that it was wonderful; and was filled with great jubilus at Easter. and afterwards she was in such great light, that she understood some writing; and it seemed to her, that she could obtain whatever she asked of God: and when men spoke to her, she always understood in her heart with what intention they did this. Similar things I too, Brother Peter, in the year 1267 f in part saw: because on the vigil of Easter I came to the village in which she was, and on the day of Easter visited her, and with her on the morrow of Easter ate: of which it is understood what in the * fourth visitation above is noted. The writer of the letter further continues.

[49] "A certain temptation was, that without intermission there appeared to her as it were the passion of the Lord: whence when she saw this, The fraud of the demon being detected, stirring up too much weeping, she wept beyond measure and without intermission. At length returning to her heart, she asked of her Priest, whether it could be a temptation: and it was answered her that it could. Whence she thought, that he, namely the demon, was striving for her destruction, and paid no heed. Eight days it lasted. But when

she paid no heed, henceforth it did not appear, and so that temptation withdrew. But a certain temptation was such. The demon said to her: 'Behold you see, that you have a most evil and most painful life; you see, that you have no quiet day: those who are in the world, have a most delicate life, in parents and friends, and sons and husbands: you see that they have many riches.' And this said, he showed her infinite coins, saying: 'If you would live like seculars, and renounce this life, I would make you rich; she is tempted about holding the common life of seculars, and I would make it that you could not fear death, and I would prolong your life for you as long as you wished.' She answered: 'Accursed one, you lie. I fear no pain on account of God: whatever you promise you cannot fulfill.' He answered: 'Religious, and Clerics, and all the continent are deceived; for it is a heresy to live thus; for God from the beginning so ordained that all should live in matrimony: which if you did, well and better could you be saved.' Every night he came with two companions: one in the form of a woman who brought a boy with her, and held him in her bosom. When they were thus together, too carnally they handled each other: impure phantasms also being set before her, afterwards that woman embraced the boy, according as women are wont to do to boys: and she said, 'There is no delight, above this delight, by which a man is joined to a woman: and there is no delight, like that which a woman has toward a boy.' From these words and deeds, which she heard, she was wondrously tempted: and although she hid her eyes, nonetheless she saw such things. This temptation lasted six weeks, in which she thought: 'You have for your part a bad life: perhaps it may be, that they can excellently be saved.' In this resistance she suffered a wonderful pain of heart: from this temptation she was affected with weariness, in her prayer, and in all that she proposed to do.

[50] From that vision a certain fear invaded her, that she feared for herself of future evil; therefore she much disdained, when she saw secular men and their comeliness and joy, and a fear of foul confusion being struck into her, nor could she at that time bear even her most friendly men (kinsmen and acquaintances I mean). The demon said to her: 'Since you do not follow me, know for certain that I will confound you: I will tell the whole world that you were familiar with men, and you will be confounded.' Whence she sustained great fear in all places: for she feared that the demon should openly cry out, 'I will yet put a little boy in the church before you, and you will be confounded, and I will say that he is yours': and he proposed about two men, even religious ones familiar to her, that they would wish to confound her; whence she was so tormented that she could scarcely bear it: and in the church, if she heard a roaring or noise, she always feared, nor could she pray. Three times, while the temptation lasted, when she had to communicate, it seemed to her, that she heard a noise, as if men said; by imputing to her the crime of fornication. 'Behold that most vile deceiver, how she deceives men? now her tricks appear, that she thus bore a son.' Thence all desire of communicating and the will withdrew from her heart, and she feared if she proceeded to the altar, that they would cry out at her how she dared to approach. At length she resisted, because she thought; 'If they cry out, God knows that you are innocent.' On one occasion it happened to her, when in the morning she proposed to communicate, then she saw in a dream how she said: 'My Beloved, compassionate me placed in this fear, and take from me this temptation, because I can no longer suffer it.' At once a certain voice answered saying: 'Dearest daughter, be patient: your pain today will have an end: your Spouse will give you such great reward, for the fear which you had for your confusion, as great as he would have given if the whole world had cried out to your confusion.' Then she answered, 'Blessed sweetest one, I am wretched, but by your grace happy.' And when she was awakened, all that temptation vanished from her heart, and all fear withdrew from her. The following day in Communion she had such joy, that for three days she tasted neither food, nor drink, nor could she speak.

[51] On a certain occasion the demon came saying: 'Why do you act so? once you prayed much, kept silence much, At other times the demon accuses her of too great softness, and fasted; you were always alone, you could not bear men; now you are too familiar with them, with brothers and others you chatter too much in the church and outside the church, you are too slothful: thus you will not be able to come to the kingdom of heaven, and with such ease. If I could serve God as well as you, I would wish to sustain all the pains of the world. You do not know God: if you knew what kind he is you would not do so.' Whatever she did of negligence, lukewarmness or sin, he always showed her, saying: 'This and this you did today,' although she did not do it. On one occasion when she kept vigil, as she always was wont when she had to communicate, lying and awaiting her Beloved; that ancient one of evil days came saying: and frightens her from communion by an empty fear. 'O dearest daughter': and with a certain most gentle voice, as if he were an Angel from heaven, saying; 'Dearest, you propose to communicate: this you will not do for three causes. The first is, that if you do this, you will do ill: because when he puts the Body of Christ into your mouth, the Host will fall to the ground, and there will be great confusion. The other cause is, you ought deservedly to recognize yourself a sinner, and altogether unworthy. The third, with such a conscience the Plebanus is induced to this, that he is of such evil will.' She, believing this to be an Angel, and yet doubting, then at last asked her Spouse, that he would show her whether this voice was from him, or from another: and the demon immediately with the greatest noise withdrew. She in the morning coming, and not daring to communicate on account of these causes; it was answered her, that the demon had wished to hinder her: and so she communicated with trembling.

[52] On one occasion she was tempted by the demon, who told her all the pleasures of the world. Appearing in the form of a wicked man, Whence she was tempted about a certain man, a wonderful and horrible man, desiring to see him, and to speak with him, although it was against her heart. This man, says Peter, I knew, who was most criminal and a public robber; but I too was with Christina with Brother Maurice, when this temptation began when we were returning from Neuss, g having led Brother Karl, as is held above in Visitation III. bk. 1 no. 19 Now the writer pursues the begun narration in this manner. "And because she did not consent to his desire, she so grieved, that it seemed her heart would break: and because in no evil she loved him, she marveled how it could be that so secular a man, solicits her to love of himself, and whom before nevertheless as an evil man she shuddered at, and whose voice as a demon's she abominated, she should desire to see and to speak with him. Afterwards the demon came every night in the form of that evil man, saying to her: 'Most beloved, behold I am: I have entered: the house is open: neither father nor mother know me to be here: do not fear.' When he thus spoke, she believed it altogether to be him, promising amendment of life: and so he began to embrace her and touch her hands. She perceiving this, drew back her hands, defending herself with all her strength, saying: 'If you touch me, you ought to know that the devil will kill you.' And crying with a loud voice, as it seemed to her, with great bitterness of heart, she admonished him by all the Lord's passions that he should let her go. He answered: 'O most cordial one, I never loved a man as you. If you would only gladly see me, I do not wish to be evil any longer; but if you will, I will be good; if you will not, I will be evil always. I will make you a Lady, I will buy you beautiful garments, and I will give you coins as many as you wish, and you will have need of nothing, and I will lead you without your parents' knowledge to noble and delicate men, where it will be too well with you.'

[53] Meanwhile while he thus spoke, she began to compress herself, and without intermission to think of the Lord's passion. And when he saw that she answered nothing, he began to wail and weep saying: 'Most beloved, do you wish to kill me? now I die, then threatening violence, if you do not compassionate me, since I am so anxious for you that I can neither sleep nor eat on your account.' This said, when he saw that she spurned him, he said: 'Unless you are the devil, I will do my will with you': and he seized her violently, so that it seemed to her that he would take her life from her. But she invoking her Spouse, her hands compressed said to him: 'Lord God, comfort me in this hour': and with all the sweetest words, which she could find, she addressed God: yet she felt nothing of sweetness in her heart, nor did she think that she was heard by God. He inflicted many pains on her, took off her cloths, tore her tunics, saying; 'Since you do not give me an answer, I will proclaim to all, that you have done my will.' She answered: 'I fear neither death, nor any scandal: I would more gladly hear the demon's voice than yours.' Then he drew out a little knife, and put it upon her heart, saying: 'With this knife I will kill you at once, unless you say that you will wholly follow me.' She answered: 'My Lord Jesus Christ is my spouse, and threatening death to her parents: to whom I have promised my faith, in whose name I desire to die.' He answered: 'No.' And he said, 'Your father and mother shall be the first. All in this house I will kill, but you I will still reserve.' And he drew the sword, and it seemed to her that he killed all; because she heard, as it seemed to her, that all wept miserably, like those who are killed. Then the father answered him: 'Wait, I will induce her to consent to you, before you kill her.' The father therefore came, saying: 'Dearest daughter, recall that I never loved man or boy as you: that I may obtain my life consent to this one; you will never recover against God, if on your account I be killed.' She answered: 'Father, you say that I should abandon God: do you not know that God died for us? gladly approach and suffer death.' And so he assailed the father, killing him. Then the father, sounding in the throat from the excess of blood, was dead. h

[54] Then he approached her: but she at once seized the knife, thrusting it into her own

flesh. whom she resisting injures herself, This she did with this intention, lest her heart should be perverted, if he should wish to do any violence, because she felt the pain of the body. Then in resistance all her limbs were suffused with blood." Here indeed Peter interposes: That knife, with which she thrust herself into the thigh, I often saw, and with it frequently ate; for it was the knife with which she was wont to eat, which the Lord Plebanus begged from her on account of devotion and received, and the demon withdraws leaving the sword with her: and for a long time used. "This temptation," says the writer, "lasted through one Lent: in which she could never at that time believe, that it was a demon; although by her Confessors it was truly said, that it was a demon: yet the same fainting of heart was to her, although she so resisted. And so he, confounded, withdrew, leaving there a material sword, which was found there: but she lay fainting in her heart altogether. Afterwards the wound which he had made flowed with blood, for three days and three nights: but she, fearing to die wept, and was wondrously tortured, but Christ consoles her. over this that she feared to have killed herself. And when she so lay and wept, there came a most beautiful young man, saying: 'Do not fear, dearest daughter: behold I, Jesus Christ, to whom you promised your faith, before you came to the Beguines, into my hands a cloth full of this blood I saw, and it was offered me for a great little gift. Do not be troubled, of this wound you will not die; at this time you have been faithful to me: I see that you have chosen no spouse except me: and as Catherine i sustained death because she despised the world for me, and precious was her death in my sight; of the same merit it would have been, And these things happened through Lent of the year 1269. if with such intention for me you had died.' Thus making the sign of the Cross over the wound, at once the blood stopped, and her pain vanished. This she reckoned as nothing, but gave thanks to God, who so preserved her." This temptation is written for you, which in part you knew, because she desires that you know the pure truth. At the time when the aforesaid temptation was being written from her mouth, I was present at a distance, says Peter interjecting, and saw that for shame she labored much in expounding each thing even to the shedding of sweat. But it happened in the year of the Lord 1269. bk. 1 no. 75 But how beautifully it was terminated, appears from visitation XII. These things being interposed the begun narration is thus continued.

[55] "For three nights she was in bed, so that she saw all the pains of hell; She, having seen the pains of hell and purgatory, all the wailing and weeping and the hammers striking, the pain of heat and of cold, the toads and serpents, the stench and smoke and very many pains, which she cannot betray in words. On account of this vision so great a horror invaded her, on account of her sins, because she saw that for some little thing both in hell and in purgatory intolerable pains were prepared: therefore there invaded her a certain desire about a certain serpent, which she had seen, that if it were of the divine will, the serpent should purge her for her sins; if it were possible, that through this she might escape the pain of purgatory. After these three nights she saw in her prayer a serpent before her feet. that she may escape these, she obtains a Serpent by which she may be tortured: Wondrously it advanced, and breathed upon her: on account of this she so shuddered, that she knew not what she prayed, in the church and in every place. Such horror lasted eight days. After this it crept through her whole body, and placed itself around her legs, and there remained; but she felt the coldness of the serpent. Afterwards it blew into her ears without intermission as it were a trumpet: it even entered her eyes and ears. On account of these sharp pains she began to cry, so that there was no one in the house who was not disquieted. Toward the end it entered into the interior of her body, and ate; and this was a pain above all estimation, and she believed in all ways to die and it broke her, so that for three days she flowed with blood. That it thus devoured her, lasted eight days. The last night, when it had to withdraw, and afterwards is cured by the Mother of God. it left there so much of its filth, that as it were a quart of wine withdrew from her body. After this she saw in a dream that the blessed Virgin appeared to her, and brought with her as it were a chalice, and put it to her mouth, and said: 'Receive, dearest, and drink, for from this you will receive health, and the pain which you have in your body will be put to flight.' That drink seemed sweeter than all honey. After this she had no other taste for three days than that. Most cordial one, may these things be committed to you in all good." This therefore, says Peter at the end of the foregoing tract, was the tenor of the aforesaid quaternion: and here it ends, which I received from the hand of Christina, on the day of B. Jerome in the year of the Lord 1270, written by the hand of the Lord John, Plebanus of Stommeln, her Confessor, from the mouth of Christina herself.

ANNOTATIONS BY D. P.

* whether of Dacia.

* bk. I, no. 30

CHAPTER VI. The Acts up to Easter of the year 1272 written out to Peter, now Lecturer in his country.

[56] After therefore I was separated from her in body, though not in mind, Christina in the year 1272 writing to Peter, there passed nearly two years, before I merited to receive the desired letters. To the Chapter of Aarhus in Jutland a there came to me several letters, destined by Christina. Letter XVI. But the tenor of the first was such.

"To her singularly beloved, Brother and Father Peter, Lecturer of Skänninge, b of the Order of Preachers; the singularly beloved and loving Christina of Stommeln, sincere affection of charity from her inmost heart, in the fervor and sweetness of the Holy Spirit, in the splendor and comeliness of Jesus Christ. Most beloved, when most recently we were separated, you ought to know, that I was so disturbed, that for two days my eyes did not cease from weeping, when I recalled the solace, exhibited to me in Christ by you, and that I had to lack it. Afterwards I never saw Brothers, existing from a foreign land, but that I was gravely disturbed about the lack of your person. But alas! after your departure, an exile and without hope I went away, destitute altogether of faithful friends: she indicates her feeling about his absence, because I found none so fit for my heart, who knew how to compassionate my infirmities, experienced in all things; because you alone were the one in whom I trusted; and I would have entrusted several secrets of my heart, more than to any man under heaven, if it had been granted me to remain with you. Several Brothers are familiar to me: nonetheless they are not so suitable to me as you. You know the cause. Eight pairs of letters c you transmitted to me, for which in the days of my life I am not sufficient to thank you; because among the many and innumerable goods which you did for me, and that the demon falsely announced him slain. this one too, the greatest of many, good you did for me. I never heard the exposition of the said letters, but that I wept much, both for the delight of hearing your words, and also because I knew the faithfulness of your charity. Now I signify to you, that fourteen days having passed after your departure, the ancient enemy said to me: 'Brother Peter on the journey was killed by robbers.' Whence for eight days, too credulous over it and fearing, I was disturbed beyond measure: and I asked God saying; 'Lord God, who alone are truth, show me whether the demon's saying is true': and this I did with profuse tears. Afterwards in a dream the blessed Virgin Mary appeared to me, and said: 'Do not be troubled, Peter still lives: the demon deceived you. In this you went too far, that you were disturbed beyond measure: you ought not to give faith to the words of the demon.' For the rest, dearest, you write me sometimes words of doubt, that I shall be forgetful of you. You ought to know, that, as I promised, so by God's grace it will be fulfilled, because I hope together with you to live eternally.

[57] Often I have grieved, that I so rarely make known to you my state. You ought to know, that to you more gladly than you to me, if the faculty of a messenger were given me, I would write and would have written. Know also, that if I knew personally to write those things, which now it is not fitting for me to reveal to anyone, I would have revealed them to you: She excuses the rarity of her letters to him, and according to your sayings, intent on several things the sense is less for individual ones: so conversely I desire, as you affirm, that I be yours alone. Dearest, how grievous a pain penetrates my heart on account of your absence, I am not sufficient to say. There is also one greatest torment, that the faculty is not given me of writing to you about my state for my will. But, alas! most beloved, it is not as yesterday and the day before, when with Brother Albrandin you deigned d to go with me into Ossindorp, exhibiting much and most acceptable consolation. Such and many other wonderful goods, were always to me a way to a greater good. I give thanks

not a little for your many benefits, mindful of the honors received through him; because you never weighed the expenses, but did more and beyond what I wished of your own accord. For your sanctuary and the tunic I give thanks, which I never put on except about feasts, with this intention, that I wish to use them, if God will, in the days of my life. Ah, dearest, what harm did it do me when you were present? when I did not fear you; nor did you interpret my words, nor gestures, nor joy, nor sadness sinisterly, but turned all to good, as a friend easily knowing my intention. But it is not now so: but I impose silence on my mouth, because I find none like you, nor do I care to find one. Above every pain I reckoned it too great for me, that you so, an exile and without outward hope, withdrew from me.

[58] When you were on the way, I was always solicitous about the weather and the annoyance of the way, and its length and misfortune, and about the lodging and the reception of guests; always asking God, that he would ever make your journey prosperous. It is also my highest desire, as you know, that you procure me several friends, and solicitous for him, who may intercede for me with God: and procure for me after your death, if I survive, as faithful a friend, as you were to me. Moreover I conjure your love, that so with your Beloved faithfully and as you know me to desire, you obtain, that after your passing he allow me not to live longer: but make me a partaker of your goods, and make me together with you to strive toward the Beloved, until we reach the kingdom of heaven. Although I say these things, yet I ask and wish, if in any way it can ever be done, remember the charity and love we have toward each other, that you would be willing to visit me unworthy before your death; both on account of this, that I desire beyond measure to see you; and on account of this, that I have need to reveal to you many things, which to no one except you I will reveal. If there is anything which you desire, she commends in turn the care of herself to him. do not spare to signify all things to me: because I am ready to procure all things at your will. Farewell in the Lord Jesus Christ. Pray I ask, dearest, for my Lord John, the writer of these letters."

[59] To the aforesaid letter of consolation and immense love was joined a letter of intolerable desolation, of such tenor. Letter XVII.

"To her most beloved and rightly to be loved Father and special friend, Another letter signifies to him, Brother Peter of the Order of Preachers, lecturer of Skänninge, Christina of Stommeln whatever of honor and love she can. Dearest, about my pains, befalling me after your departure, I desire you to know, that immediately before the feast of All Saints I was tempted by the evil counsel of the demon: to whom when I would not consent by God's mercy, that at the end of October of the year 1270, he threatened me, that he wished to drag me into the air by my hair: and this at length he accomplished in deed, because he dragged me by the hair upon the vault of my chamber, which you know, there thrusting my body to the roof. Before this deed he drew the sword, with which he injured Hilla's back, cutting her tunic. But when I thus lay upon the chamber, she was dragged upon the vault of her chamber by the savage demon; he brandished the sword, all there present and seeing it; until my father ran for my Lord the Plebanus. But he running up at once, heard in our court the sound of the sword. But when he entered, he saw the sword brandished without hands upon the vault: and when he set a ladder, wishing to climb, he was hindered, because the demon struck his head with many blows. My father with a spear removed the sword backward, and he himself struck on the spear. who then appearing in the form of the Confessor, At length when boldly my Lord wished to approach, he let go the sword, and approaching they set me down. Afterwards, when I had to confess to Brother John of Mussindorp, the demon came, and struck me on the eye. He afterwards appeared, and said to me at once in the form of the same Brother: 'Dearest daughter, solicited her to apostasy; by this temptation by which you are injured, I am injured: because I propose in all ways to go out of the Order with you.' I answered: 'What do you say, Lord: do you think, that on account of this I told you my temptations, that I wish to consent to them? You ought to know, that it is very unworthy to me. I thought, that you ought to console me: do you not know that I would choose rather to die, than to abandon my God?' Brother John heard my words, and was very saddened; and feared that I would cry out, and confound him; and he knew not that the demon stirred up the quarrel.

[60] Afterwards in the Advent of the Lord I was thus tempted, because the demon with two armed hands, placed upon my shoulder, and in Advent strove to suffocate her, shook my whole body; so that I was almost suffocated, and so that many Religious could not contain me. Moreover he drew my tongue out of my mouth, all seeing it; and it remained so rigid, that no one could remove it. When I said and prayed, making a Cross with my thumb upon my tongue, and saying; 'Lord Jesus Christ, if this tongue ever worthily praised you, command this evil enemy to let go the tongue'; at once he let it go: and I was made mute for almost a fortnight. To Brother John he cut a great wound in the hand; and variously injured her other friends. to Brother John of Crucinburch he cut off two fingers; and when the same sat and read his book with a candle, he struck him with a great stone on his head, and casting away the book threw him, clothed in his cloak, out of the chamber. The Plebanus's sister's thumb he cut; of a secular man he had cut off almost the thumb." (This further which follows the writer says.) When she had labored on account of the shaking and had nodded that drink should be given her she could not obtain that she drink, The writer adds although five Priests laid on their hands. At length when she in silence prayed, so that we could scarcely perceive it; "Lord God command this one to let me drink"; we all put down our hands, and she freely drank. Christina continues. "At the same time he nodded to me, how the demon withdrew conquered; that the demon in the church had devoured in my mother's chest all her cloths. Which was true, because I found it to be so done." The following things again are the writer's. On the Vigil of the Lord's nativity he shook her body without intermission. At length when he had to withdraw he said, "Lovelois Scheindhof," that is, "Without praise, confounder of the court; power was given me, to tempt you: with confusion I will withdraw, and worthy for my merits I will receive the reward."

[61] The following day she communicated with consolation: afterwards in Lent a most acute fever invaded her, which lasted until the day g of the Lord's Supper. And when I thought, what will she do since the fever thus agitates her especially at this feast; and Christina, laboring with fever through Lent of the year 1271, my sister Gertrude heard that the whole night she asked her spouse, since the feast was imminent, that he would take the fevers from her. The Lord heard her prayer, because in the morning of the Lord's Supper the fever withdrew from her, and at that very hour of the day in which it was wont to invade her, it invaded her sister Hilla, and in altogether the same manner she beyond measure marveled, how so great a pain invaded her. After your departure immediately there was made an Interdict h in our land, and it behooved her to communicate elsewhere. at the end was freed, that she could communicate; The demon threatened her that she should desist from going, because otherwise he wished to inflict many annoyances on her, and to procure that she be confounded in the church i of Brauweiler. On one occasion when she had to communicate, and had confessed to the Lord Prior of good memory, in a moment he took off the shoes from her feet, and cut them into fragments; struck her head against the wall, and took off from her toes to her sole entirely the skin of her feet. which also at other times he did with great annoyance: With such pain she came from the altar: whence for a long time her feet pained her.

[62] In the past Advent, a temptation invaded her, which was such: that always when she prayed, and how she was suspended by the feet from a tree, once it seemed to her that the abyss opened, and infinite demons drew her to themselves. Sometimes the demon dragged her, whirling her head to the ground and her feet on high. Eight days before the Nativity, one night he pierced her feet with two willow rods; and dragged her wholly through her window, and beyond the garden and beyond the hedge, and hung her on a high tree, binding her feet to the tree, and her hands up to the tree; and there for an hour she hung, before those who were present knew it, and so long until they came for me. And when I came, I found her hanging in the tree, and beside her her mother alone, who stood weeping and wailing. All her own wept and we took her down from the Cross. On the day of Thomas the Apostle about midday again with rods he pierced her feet, and again; and dragged her through the window, and bound her to the ground in another tree, existing in her shift; until I and the Lord Apollonius, Cellarer of Brauweiler, came and took her down: and this with many of the parish seeing it." Peter adds: Brother John of Mussindorp told me, that of the extremities of the rods he made as it were certain plaits, as women are wont to make of their hair, which he himself cut off with his own hand, and drew out the rods. The aforesaid tree I saw: but of this I heard such an exposition that her mother, and on the Lord's Nativity she was freed from the tempter. seeing her hung naked, took her cloak and covered her: and because she could not take her down, she wept. The writer further continues. Thus he pierced the rods through her back and neck, drawing them and drawing them back with the utmost force, to her greatest torment. On the Vigil of the Nativity she prayed, after a great pain, saying thus: "Lord take from me the temptation": and at once the bond of her heart was loosed. At length giving thanks for the liberation of her heart, she said and prayed, that the exterior temptation be taken away, saying: "Lord, let this be done in silence, lest vainglory subvert my heart." And so the demon, afflicting her beyond measure, withdrew: whence at once, the Holy Spirit coming, she is refreshed. Still the rods stood pierced in her feet, nor did anyone looking at this dare for faintheartedness of heart to pluck them out: but she, comforted by the Lord, all of us seeing it, with the greatest difficulty

drew them out: on account of this we all as it were fainted in heart, afterwards in a short time she was healed. Farewell."

[63] To these two letters was joined a third, in which she complains about the misfortunes and death of her friends and those belonging to her, having such a tenor:

"To her dear, dearer, dearest Brother, Peter Lecturer of the Preachers in Skänninge, The third epistle signifies Christina wholly his of Stommeln, greeting in the true Saving One. Letter XVIII. After your departure, when I lacked my Beloved for a long time, I was so afflicted, that great fragments of blood, many seeing it, the death of the Prior of Brauweiler in 1271; I emitted from my mouth. About my friends, of whose disturbance I am afflicted, I complain. My grief you ought to know about my most beloved Lord Prior of Brauweiler, who after the Assumption of the blessed Virgin died: who committed himself to me in his infirmity with such miserable words, that without weeping I can in no way narrate them. (This is, says Peter, of whom mention is made in the * ninth visitation who on account of Christina was familiar to me.) The same Prior desired that I write to you, that you intercede for him: and this I ask, that to him, according to what I trust you would do for me if I died, this you do for his soul: because you know not how great goods he bestowed on me in the days of his life. the departure of the Confessor; Afterwards Brother Gerard of Grifo withdrew, and was made Prior at Koblenz m to the heap of my griefs, and so as it were all my friends abandoned me. (Of this one, says Peter, mention has often been made in the foregoing.)

[64] Besides, another tribulation was the greatest about my other friends and parents, who came to such great poverty, that my father, on account of suretyship between Jews and Christians, wholly lost what he had: the impoverishment of her father; whence not daring to remain, he withdrew from the village for three months. Consider therefore, dearest, when my father, who had done me such great goods, destitute of all good thus withdrew, how great a tribulation it was to me. And when he was at Cologne, it behooved me to be solicitous about him what he was doing, and to go to him: and when I saw him to be afflicted, I poured out many tears. On the day of the Innocents, when my mother had to go to Cologne, for the sake of seeing my father, she fell from a cart, breaking her arm; and inflicting on her head a very great wound, she withdrew to Cologne: This again was to me a great tribulation, because it behooved her to lie long and to have many expenses: and to this she had an acute fever, the arm broken to her mother from a fall; and your Brothers anointed her: moreover she had pustules, so that no one recognized her face. In such afflictions she remained six weeks there: whence I immediately after the Lord's Nativity, not able to put on shoes on account of my fresh wounds, in the greatest cold and in great torment of body and mind, went to Cologne. And when I returned at one time, I found the court and house without an inhabitant: and as it were an exile and wretched, finding nothing in them, I remained, and so it behooved me to go in all pain hither and thither.

[65] With such pains today I am full, and expecting greater ones: yet it behooves me to be solicitous, the desolation of her house, and the whole day I expect the separation between us. Whence, dearest, attentively I ask you and admonish, that for my sake you would be willing to intercede for me: because, according to what you now understand, the greatest necessity lies upon me; that God may deign to preserve me in these tribulations without sin; nonetheless not taking away his grace on account of distraction; that my tribulation at length may be changed into joy, which no one can take away. and in the year 1272 the consolation taken from her in Lent. In this Lent, in which I write you these letters, you ought to know, that all grace has been taken from me, and all delight of praying: nonetheless I have the greatest temptation of heart. Moreover when I pray, the demon comes in the form of a great spider, like an egg, flying into my face molesting me. In my finger he has already fixed pustules, of which I fear to suffer more from that very spider. Dearest, again I ask you, if it can be done, when you can deign to see me: because I have need of your counsel, and I would gladly see you. Farewell in the Lord Jesus Christ."

[65] A fourth letter, says Peter, I received sent by Christina, containing these things.

"To her most beloved Father, and dearest friend, Brother Peter, Lecturer of Skänninge, Christina his daughter of Stommeln, always in heart to be present at the heavenly banquets, The fourth pursues the argument of the former; to abound in delights, to be elevated by wonders, and to be delighted by inflowings. Letter XIX. Often you have argued with me over this that I did not write to you: lately however I wrote you four letters, which were sent to you by the Brothers (I know not however whether you received them) in which I intimated to you many things, after your departure done to me by the demon, and on the part of my friends. And because I recognize your desire in this, you ought to know, that I would most gladly write to you, if I had the faculty of messengers. to which the Plebanus adds, that her stigmata were renewed at Easter 1272; What befell me up to Advent, I wrote you: afterwards in Lent, in my prayer always the demon came in the form of a spider, hindering me as much as he could." (This which follows the Plebanus says.) On the day of Good Friday, n all the things which you sometimes saw befell her in the five wounds, and on the day of Easter she was consoled beyond measure, and the stigmata appeared no more, whence she rejoiced beyond measure: and I believe that this she obtained from God, although she did not reveal it to us.

[66] Before the Assumption of the blessed Virgin for a long time grace was withdrawn from her, and as if God had never done her good: and on the day of B. Lawrence, when long before she had suffered the same and many other things, she was infested. And by night, when she resisted the temptation, fighting against the interior of her heart, even to the congealing of the inner blood; and how the demon strove to hinder her Communion. the demon burned her hair, so that it stank through the whole house. Afterwards he thrust into her throat a fiery iron, drawing it out, and again putting it into her bowels. Wonderful and inenarrable torments she sustained. But she proposed to communicate the following day, and said: "I tell you, demon, that tomorrow I propose to receive my Most Beloved." The demon answered: "If you do this, extending a thrusting knife, I will thrust it into your tongue, and hinder your purpose." When she persevered in her purpose, he thrust with the knife into her tongue, and there left it. In the morning visibly flowing with blood she came to the church, and afterwards pustules appeared within and without. Thus far the Plebanus: Christina continues. "I ask, dearest, that you be faithful to me because above every man I trust in you, and I desire to see you more than you believe me. Would that this might happen before my death. The Prior died at Brauweiler, my intimate friend. Dearest, be faithful to him, and pray for my parents, who are in the greatest disturbance." Now when she caused the letter to be written (the Plebanus adds) she could speak no more, because she had been in continual jubilus. All the foregoing things, says Peter, the Lord John, Plebanus of Stommeln, had written with his hand, because he was Christina's most familiar, and chief benefactor and at the same time confessor.

ANNOTATIONS BY D. P.

* bk. I no. 59

CHAPTER VII. Peter's consolatory epistle to the foregoing.

[67] But although I wrote back to the foregoing letters very many things: yet through my negligence they were given to oblivion except one letter whose tenor was such. Letter XX. Peter answers.

"To his cordial friend, special companion and spiritual sister, his dearest Christina in Christ, the inspirer of charity, the anticipator and exhibitor of friendship, or (if it please better) to his heart and the half of his soul, Brother Peter, by name and affection not unknown, with the fervor of the Holy Spirit always to feel, embrace, and imitate the things which are of the Spirit. Since by the efficacy of the Holy Spirit (who is love), from special charity toward her it cannot for vehemence, nor ought for sloth, nor befits for the cowardice of dissimulation, lie hidden or lie in the conscience of one alone in the heart; nay rather it is proved to be the truer, more efficacious and more gracious, the more, greater, and more difficult things for the beloved it does or suffers; because charity works great things, if it is; but if it refuses to work, it is not charity; and the proof of love is the exhibition of work. Since therefore to me a spirit, and (as I esteem) a divine one, has given a special affection about your person; no one ought to wonder (because by bodily presence, the efficacy of works, or the affluence of words I cannot manifest this affection) if at least by hand or pen I show, what in heart I hold hidden and feel.

[68] If I confess the truth, neither mouth nor tongue can

find words, that he writes to her nor can the hand inscribe on paper, what I feel. Yet I will say and write, what I can; and in this I rejoice and will rejoice, that my heart is wider for feeling, than my mouth for speaking. How much about your state I am solicitous in the sight of the Lord, I think you can conjecture from the past, present or future: for such as I was in the past, such in the present I persevere, and in the future I will persevere; and such as I was present, such I remain absent, and will remain. Nor is it a wonder, especially since neither future, nor absent, nor past is that which I love, and which I love not otherwise, But that this charity is wholly in God, except in so far as it is in God and God in it: and that, in so far as it is such, always perseveres, on account of the first; and everywhere represents itself, on account of the second. But what always is, neither passes nor comes: but what is everywhere, nowhere flees away: nor (to say more openly according to the Wise man) does my Friend ever die; always present, because the virtues, which I loved either alone or most, never die. Again, neither can it be absent, because what I love, I bear in my heart, hold by affection, embrace by desire, enjoy with joy in the Lord.

[69] But perhaps someone desires to know, what it is of whose love I both glory and am consoled: which is so spiritual that it penetrates the interior of the heart, so immense that it everywhere represents itself, so durable that it perseveres forever? To which I answer: It is the image of the divinity expressed in you, the likeness of Christ so lucidly impressed on you, the perfection of all virtues granted you, and as it were compressed in you. For you God the Father, the future bride of his Son, most nobly enriched and decorated in natural gifts; You the Son, as his bride, cordially loved and communicated the signs of his victory; and to her spouse, You the Holy Spirit, as his habitation, and the bridal chamber of the Son of God, honored with virtues and gifts and manifoldly and with privilege enriched. God therefore and the gifts of God in you I love: but also you and your virtuous works in God I love. Since therefore on each side God is the cause of affection and the reason of love, I do not separate God from you in loving; as neither you from God, in thinking and feeling: for I confess you to be so joined to God in my heart, that as it were never or rarely does the memory of you occur to me, without the inmost recollection of God; but also of God I scarcely ever recollect without the sweetest memory of you. You are therefore a certain rousing of my heart, to finding God; a certain emulation, to retaining God; a certain consolation, to enjoying God.

[70] But also God himself is to me the whole reason for loving you, because he himself first loved you; he the reason for beholding you, because he made you so wonderful both in pains and graces; the whole cause for living sincerely with you, because he filled you with his presence; who is the whole reason for loving her; the whole opportunity for imitating you, because he expressed his most right ways in your conduct and acts. You therefore, as the expressed seal of the Deity, I love; as the banner of Christ's passion, I behold; as his nuptial bridal chamber, I revere; and as the tabernacle of propitiation, I embrace. This manner therefore of my love you may know, this object of my affection, this end of my intention. If therefore you too are such, I rejoice that neither I have deceived you, nor in you have I been deceived. But if it is otherwise, which far be it, know that I have loved not you, but something under your appearance. But let it be certain to you, unless I had something certain about the condition of your state, I would never have written you so much about the affection of my heart.

[71] and whom alone wishing her to love, Accordingly if there are in you any bowels of piety, which carnality never infected; if any affection of charity, which Christ kindled; if any compassion of benignity, which Christ commanded to be exhibited to the wretched; repay my love; and especially in this, that you pray God, that he himself would deign to make me such, that you may worthily wish to love me, and may joyfully be able, and I may be loved by you fruitfully. For no small force is to be made in that which one loves: for such is the force of love, that he did not wish to be loved in return by her, that it transfers the lover into the loved. Let us therefore love only those things, to be made like to which or to become which is not harmful, but rather joyful and glorious: by whose society or identity we may be bettered, informed, and benefited. And this was the only or chief cause, why I never invited you to love of me, although I most affectionately loved you: because I hoped by your love, as of a better one, to be able to be transformed into more powerful, more sublime, and more familiar-to-God things; but I feared, but through her to ascend to God. where there was no fear, that by familiarity with me you would slip down to lower things. Since therefore I have used your love, as a certain ladder, hoping and desiring from your merits to advance in it from day to day, and to dispose ascensions through it, nay rather in it, in the love of God, until we should meet to see the God of gods, the desire of desires, the end of sighs, the joy of the inmost heart in Zion; of what kind do you believe that day will be, on which we shall be suckled at the breast of Kings? how desired, how blessed, how loved, how delicious, how beautiful, how luminous? O most cordial and most loving bride of Christ Christina, let us lift up our gaze, inflame our affection, augment our desire of enjoying God.

[72] If Jacob the Patriarch, obtained from God, and according to some sanctified in the womb, and innocently conversant, esteemed the days of a more remote exile, He exhorts that she do the same, of more prolonged weariness, of graver labor, of more uncertain reward, of longer time, few for the greatness of love, and all these and many more and perhaps graver things, in himself, for the love and desire of one girl, triumphed over; what is to be esteemed for you? or how ought you to glow with desires and sighs, to whom for a reward is set forth and promised, that we should not only have God, as father, friend and spouse, but become conformed to the divine nature. What weariness, I ask, what punishment, what exile, her whole intention being raised to God, what disagreement of dear ones, what space of time, will not be able for us to triumph over by the desire of such great goods, the patrimony of such an inheritance? If therefore anything grave occur, if anything difficult happen; let us lift our eye thither, intend our desire, continue our sighing, whence we hope aid, and where we believe the reward of our labor conferred: and let us perceive how much the eternal differ from the transitory, the immense from the least, the supreme from the lowest. "According to the height of heaven from the earth he has strengthened his mercy: and, As far as the East is distant from the West, far has he made our iniquities from us."

[73] Thither therefore let us erect the gaze of the mind and the affection, where most sweetly we shall see, what now lies hidden; perfectly we shall enjoy those things, which now in part, but the least, please: for we see now through a mirror, and in part we know, and therefore also we enjoy imperfectly; but there we shall see the divine essence, and shall abound on account of its too great inflowing; we shall marvel on account of the excellence, until she enjoys him in the heavens: and our heart shall be enlarged on account of the presence of so great goodness. O what a seeing and abounding! what a marveling, and what an enlarging! to see will be to know the creator, and the created: for he who sees the one seeing all things, what will there be that he does not see? To abound, will be to rejoice in the goods of the Lord; because he will enjoy an abundance of goods the fear of evils being taken away: for over [all] his goods he will set him. But to marvel is or will be, to have and behold the divine presence, and yet not be able to comprehend it; always to desire, and never be anxious; always to be satiated, and never to loathe. But to be enlarged will be, to contemplate the creator with the created, and to be straitened in nothing, but to be delighted in all things, and to glory over all. There they will give into our bosom a good measure, on account of the beatification of the soul; and pressed down, on account of the glorification of the body; and shaken together, on account of the cooperation of the whole creature to glory; and overflowing, on account of the beatific contemplation of the Deity. There we shall love, and praise, and be delighted, and from the abundance of the House of the Lord be inebriated.

[74] And if you shall have preceded me thither, and entered first into the joy of the Lord; whither if she go before, he commands that interceding for him, by the blood of Christ I adjure you, that you announce to the Beloved, that I languish with love, lest he leave me here after you. For how (since we have one heart and one soul in the Lord) will half the soul be able to be beatified, the rest of the part remaining in misery? But with how glad a countenance, with how pleasant a face will you receive me! With what sweet and affectionate words will you greet me! I esteem that you will call together your friends and neighbors, saying: "Rejoice with me and congratulate me, because my friend has come to me from the way; My father has been freed from misery; my guardian and consoler and coheir of the kingdom has been received with glory, she also obtain a speedy dissolution for him, with us he will remain in gladness, will enjoy the divine presence." These things I ask, Virgin of Christ, dearest Christina, recognized, and diligently turn over in mind: since better is that day above thousands. And know, I shall never be perfectly glad with you, until into the joy of the Lord, into the bridal chamber of the spouse together we shall have entered. For then we shall come into secure embraces, and we shall kiss in the kiss of peace. But how will the embrace not be secure, where there will be no concupiscence of the flesh, no indecency of the limbs; by which she may be joined to him integrally and securely: but on both sides the conscience of each will be open, and from this a common gladness will arise and glory be augmented? Likewise how will it not be a kiss of peace, which will be the indivisible bond of so undivided a society? "Who has set," he says, "your borders peace"; where there will be no perverse interpreter of mutual familiarity, no malicious observer of any familiar colloquy, no flattering crafty searcher of affections, no detractor of conduct or deeds, no diminisher of goods, no inciter of vices from within or without, no disturber of the inmost and mutual serenity. For then even that which in our limbs we bear adversary to reason will be extinguished; when last of all death will be extinguished, and life will have returned to live forever.

[75] For the rest, dearest, until that day shall come, the security of peace, the clarity of knowledge, meanwhile he admonishes to keep vigil in the exercise of virtues. and the pleasantness of heart; let us meanwhile be standing upon our watch, that no one of our

consent or sitting-together or affection be unedified: nay rather let the light of our heavenly conversation so shine, that the hearts of others may be illumined by our life in the love of God, and informed in devotion, and the erring reformed: because we are most certain of this, that, however many and however great we shall have edified by our works or examples, of the merits of so many and so great we shall be glorified: and however many we shall have scandalized by our conduct, with the punishments of so many pains we shall be punished. Cautiously therefore must we walk, since we do all things before the eyes of the Judge discerning all. Farewell in Christ dearest Christina."

BOOK III. Containing the acts from the year 1282.

CHAPTER I. The occasion and history of the fifteenth Visitation in the year 1279.

[1] A letter, about the death of the Lord Plebanus John, In the year 1277 John the Plebanus having died Brother Nicholas of Westrados brought me, who about the feast of Peter and Paul died a in the year of the Lord 1277, whence the letter, which is immediately here subjoined, Brother Lawrence the Swede, then studying at Cologne, wrote.

"To the reverend Father in Christ, and to her of all the most reverend and most loving, the least of his daughters, with prayers, if anything better than health, and herself, through the son faithful to you, Brother L. Letter XXI. b Your letter being received, and more fully understood, after the loss of friends and goods, and the most grievous affliction of body, the Spirit of my heart revived indeed, and from the weariness of my mind I began a little to breathe. With how great devotion I received the letter of your sweetest paternity, and with how great alacrity, not without expense of body and burden, I ran through it, the trustworthy messenger of both will be witness. Christina writes again, For what wonder, if its presence in writing was pleasant, whose bodily presence was so sweet? by whose wonderful sweetness indeed the spirit was delighted, and the torments altogether intolerable to human frailty, and to a girl's weakness, grew lukewarm. Truly my state, which you asked to be intimated to your paternity, and signifies that her family has fallen into the greatest poverty, know to be too turbulent; and to the prosperity of your felicity, which the vigor of divine power may increase, unlike and altogether contrary. For of temporal things there is such want to me, that, almost all being consumed, our court c too has passed into the possession of strangers, the greater house too, in which we continually dwelt, which, not without danger to persons, collapsed for old age, can in no way be rebuilt by us: of friends also, both beneficent and consoling, I am utterly destitute of help.

[2] and that she has suffered grievous persecutions from the demon; Most grievous persecutions also and vexations I suffer from the adversary, so much that anew by him two molar teeth with pincers were cruelly extracted from me; besides other infinite tribulations, which for shame I cannot express, unless perhaps mouth to mouth I should speak to you, which from my whole heart above all things I desire. But this above all molests me, that in our village, where I dwell as before, I utterly have no person, to whom my heart, as to those things which are wonderfully done about me, I dare to reveal. yet that she does not yet dare to cross over to him: On account of which many things buried in my heart I hold, which only the searcher of hearts knows with me: whom too I invoke as witness of a good conscience. Nothing in this life can befall me, I esteem, more pleasant, than that I might be able to reveal these very things to you, before I die. Which how it may happen, I do not see: for to cross over to you, according to the most faithful exhibition of your sanctity, I would in no way attempt; although this I would most gladly do, if by a colloquy had mutually with you you should counsel me this, and she commends her Father and the Plebanus, deceased. after full knowledge of my state. But for this your exhibition may he himself reward you, who is the hope to the desolate, and a great consolation in torments. Farewell, sweetest Father, only and most faithful. The souls of my Father and of the Lord Plebanus I intimately recommend to you. Again farewell."

[3] Brother Lawrence the Swede adds an epistle to Peter, With the aforesaid letter, says Peter, in the same letter, another letter was written, in this manner:

"To my dearest Father in Christ, Brother Peter, Lecturer of Skänninge, the least of his sons. Six of your letters written together, of which one was sent to me, but the other to Christina, I received through Brother Helinric, coming g from Paris, who received them from Brother Olav h of Skara. For the rest know, that when the Definitor had come to us on the Friday after i Margaret's, on the following day after the memorial I sent to Stommeln, commanding her that I had letters sent to her, to be expounded by me personally: and that unless now, perhaps the occasion of answering would not be given this year: she immediately on the following day came to Cologne, having taken Hilla her kinswoman, who greets you: and this not without expense, since it was the time k of the harvest. Letter XXII. But that very letter, expounded by me as best I could, signifying how he expounded her letter to Christina. with how great devotion she received, the abundantly poured-out tears testified. Note about the fall of the house: that, when the whole household was in the house, and very small children, and an abundant fire kindled, it suddenly collapsed: nor however did it injure anyone, nor did the fire harm: which is ascribed to a miracle by some. It also collapsed entirely, except the little chamber, in which Christina remained: although she too sustained heavy blows of the beams falling upon her. Many also and evil tribulations the said Christina sustained from the Plebanus's mother, saying that she had wasted the Plebanus's goods. Written on the feast of Mary Magdalene."

[4] When I had read the aforesaid letters, and had understood many other things about Christina's disturbance and desolation, whom the Lord had committed to me in such great sweetness, and had so excellently and singularly impressed on my inmost heart, He, understanding so many misfortunes of Christina, and whose secrets so many and so great he had revealed to me; my spirit grew hot, and my heart was disturbed, and a thought was born in my heart, how I might in some way be able to console her: and I approached Brother Augustine the Prior Provincial, that I might obtain leave of going to Cologne. The cause of which journey was threefold: the first, that I desired to be cured of the heart-failure, which I had long sustained, and which had often afflicted me even to the despair of life. The second, that I might visit the glorious Patrons, Martyrs and Virgins resting at Cologne, and procure Relics of them, and carry them back to my country; toward whom I conceived a special devotion, when I dwelt at Cologne for the exercise of study. The third that Christina, dearest to me in Christ and most highly desired, I might see, in the year 1279 asks and obtains leave to go to Cologne, and console her in the Lord according to her desire and my devotion and compassion, which from her letters and the many tribulations which had surrounded her I conceived; and that I might console her, and be illumined by her. But God cooperating, and Christina's merits (as I most certainly hope) helping, all that I desired prosperously succeeded for me: and I experienced, that importunate love conquers all things. Having gone out therefore from Västerås l on the Monday of Pentecost, I came to Gotland: and there having tarried some time, at length I came to Lübeck. And truly, I who before twice or thrice had failed in half a mile, between Onstrio m and Habitave, went in one day without grave labor on the morrow of the Octave of B. Lawrence.

[5] At length on the Octave of the Nativity of the blessed Virgin we came to Stommeln, a place indeed desired, and decorated with many goods by God, and comes to Stommeln on September 15. but especially by the devotion of its inhabitants. When therefore we approached the aforesaid village, we saw from afar people returning from Mass: but it was n Friday, and at the last two Beguines, and I said to brother Folquin my companion: "Behold where Christina goes": for he too desired to see her. But Christina could be discerned from the others; as more religious in companionship, and more devout in aspect, where from afar he notes the modesty of Christina coming out of the temple; so was she also more mature in her gait: and (to say it briefly) in every act, gesture, motion, and gait of hers a certain comeliness of special grace shone forth; so much that whoever out of devotion considered her conduct, could in no way doubt but that divine grace and presence was with her and within her. When therefore we had come to the Plebanus's court, to procure the necessaries for Mass; the wife of the Bell-ringer stood, and carefully inspected me; at length she said to me: "What is your name?" "I am called Peter," I answered. And she: "Whence are you?" And I: "Of Dacia." Who at once leaped out into the street, and with a loud voice began to cry: "Christina, Christina, return, if you wish to hear Mass." When therefore we too had gone out into the street, we met Christina returning.

[6] When I had greeted her, as if placed in a certain astonishment of heart, she scarcely knew what to answer. At length she said: and gladly received, "Whence do you come?" And I answered: "I have come sent by the Lord God." And so, by my companion and me Mass being said, we ate with Christina in the reclusory, Master John o a most devout man providing for us. But also the Lord Plebanus accompanied us. But on the morrow after Vespers, when at Christina's instance I had expounded that word: "A good measure, and pressed down, and shaken together, and overflowing they will give into your bosom"; she came into such great excess of mind, that she could in no way sup, nor speak. At length even her devotion grew so much, that she did not attend to those things which were said to her: but she was wholly occupied about her Beloved, feeling and uttering nothing else but words of devotion, and from the great love of the spouse using no sense, nor discerning by the distinction of sensible things. But among these things with a loud voice she said twice: "Dearest ones, let us love God, since he is exceedingly amiable. Dearest ones what shall we do for him for the great things which he has shown and bestowed on us?" the same one in ecstasy asks that they speak only of God. It was delectable to hear this, and wonderful to see, how great was the ardor in the heart of the Bride, and how great the sweetness and inflowing of the Spouse. Beyond the human manner was what was heard and seen. At length when she somewhat returned to herself, Master John and Aleidis led her to her lodging, and I when once I went beside her she asked who I was: and it was said to her, Brother Peter. And she: "Brother Peter, If you wish to speak of God, you have come well: but if not, for what you came you can quickly dispatch yourself and go: because otherwise we shall quickly have weariness of you."

[7] But that whole night she persevered in such devotion: but on the morrow those who had heard the aforesaid began, as if complaining, to set forth as if someone had injured me.

She answered: "Truly, whoever said such things, was too audacious: for she had no memory of those things which she had said in the evening."

[8] We were therefore there for three days, and so we entered into Cologne, Likewise at Cologne by Brother Gerard then there Subprior; much edified and consoled by the presence of Christina: where we were kindly received by the Brothers, and especially by those who had known me while as a student I dwelt among them; but most especially by Brother Gerard of Grifo, then existing as Subprior, and Brother John of Mussindorp. And the Subprior said to me: "Did you see Christina?" For he was, as appears from the foregoing, conscious of my devotion which I had toward her. I answered: "Indeed Father." And he smiling added that of Jerome to Paulinus: speaking to him affectionately about Christina, "That age had an unheard-of and through all ages to be celebrated miracle, that, having entered so great a city, they sought another thing outside the city; and those whom Cologne had not drawn to the contemplation of itself, the fame of one person led on." He added: "How fares Christina? and how does her state please you?" I answered: "In all things well, and I was much consoled, because after my departure she had much profited in sanctity." And truly so it was: for I notably perceived this. And he: he obtains various Relics. "Truly, Brother Peter, I feel the same: and know that my affection about her is not diminished even by one hair. But that I visit her more rarely, the reason is: that those who were wont to gather the Brothers, most have died." I was therefore at Cologne about one month, and by God's grace I was cured of the heart-failure. But also nine heads of the Virgins, and one of the Theban Legion I procured; the Brothers of Cologne procuring this for me, and Brother Folquin laboring together.

[9] But in the meantime, that is, on the morrow of B. Michael, she, the same on September 30 with brother Folquin returned to her I returned with Brother Folquin to Stommeln to Christina: and we found her reclining upon her bed, very weak, who at our coming greatly exulted. And when I asked of her why she was so weak; she answered: "The demon in the present week drew off the skin from my whole back, moreover he inflicted most grievous wounds on me, so much that it is a wonder that anyone can live with such wounds": yet she rejoiced, as if she had forgotten all her evils. And when I had asked the cause of her weakness from Master John; he answered: "She communicated yesterday, and was in such great devotion and rapture, she shows the sign divinely impressed on her hand: that until now to the common state she has not returned." But on the morrow when we conferred familiarly, I made her conscious of my secret, and showed her that sign on my left hand, which God impressed on me on the morrow in Mass, for keeping her memory diligently, as appears above in the seventh visitation: which she with wonderful devotion received and beheld: whence as it were animated by this, she began to recite to me many things about her state. Whence as it were the whole which she had before caused to be inscribed in the quaternion as appears in the fourteenth visitation I heard from her mouth: to which she added many things, from which those things, which I have interposed in the aforesaid, are taken.

[10] She said also, that before the sign, which she received by a divine gift on her left hand (which she had even then in act when she said this), that on a certain occasion while she was in rapture, and how in rapture she was wounded by those ignorant of it; and lay rigid in all her limbs, persons who lay around her, not understanding, wounded her in her arm with three wounds, seeking a proof whether she felt it. Who while she remained immovable, and of these felt nothing, after she returned to herself, she began to feel the pain of the wounds, and marveled vehemently what it was. And these wounds in every Communion of hers, well for two years, shed much blood: which troubled her very much. First, because this flow much weakened her: secondly, because she feared lest the cause of this should be noted.

[11] To this is added, what from Brother Gerard of Grifo and the Lord Plebanus John, The same when a certain Beguine had done, and from almost all Christina's acquaintances I often heard related. On a certain day when after Communion Christina, rigid in all her limbs, lay rapt; a certain Beguine with her scissors wounded her gravely in the calf of the foot: of which wound, while she was rapt, neither did she feel pain, nor did blood come out. Who returned to herself began to feel pain vehemently, the Virgin not wishing for the sake of cure to uncover her leg to a surgeon but also the blood began to flow. Nevertheless, because she did not apply medicine, the leg began to swell gravely, and the wound to putrefy; who at length was compelled to complain to the aforesaid Brother Gerard, because she vehemently feared that grave loss was imminent to her from this: by whose counsel it came about, that she went to Cologne, that there she might be cured. When she had come thither, she said to Brother Gerard: "What am I to do, that I may be cured?" But he: "It is necessary that a surgeon come to her, and see her leg and cut the wound." But she as if indignant said; she is healed divinely. "Must a man see the leg?" And he, "I esteem that otherwise he cannot cure it." But she; "Truly I would rather that it wholly putrefy, than that ever a secular man see it," and so she withdrew. But by night, while she was at prayer, the Lord cured her by his power: and in the morning returning to the aforesaid Brother, she said: "It is not necessary to call a surgeon: because the Lord by his benignity has cured me."

[12] On Wednesday when all the Beguines of Stommeln had come together, and had procured a beautiful meal for Brother Folquin and me (at which was present the Lord Plebanus, Peter on October 4 conversing with her, and Gerard the son of the Advocate, and Master John) and after the meal I had made a conference about spiritual gladness, on this word "Rejoice, Jerusalem"; I began to have a special colloquy with Christina in the church, before several: the occasion of which was a certain miracle, which Brother Folquin had related; how a Priest betrothed B. Agnes p by a ring: whose image accepted the ring, and put forth her finger from the wall, in which until today the ring perseveres; because when these things were being said I saw in Christina evident signs of gladness, and heard her saying, "That example I heard too gladly. he learns that she had long since divinely been made known to him;" The cause of which saying when I had asked, she added: "Because I know some likeness of this matter to be in us." And when I had pressed her much, after many things she said: "I will betray to you a secret thing, which I never revealed to any living man. From my infancy I knew you in spirit, and discerned both your face and voice, and loved you more than all men; so much that I vehemently feared, that from this some tribulation of temptation should for a time arise to me. For I could never in my prayer separate your person from my intention, but that as much for you as for me I prayed, and in all my tribulations I always had you as a partner.

[13] And when I suppliantly investigated the cause of this with God, whether it were from him, for very much time; on the day of B. Agnes I was assured of this. For in my Communion there was given me visibly q a ring, and marked on my finger. And when you first greeted me, and I first saw you, I discerned your voice, and her, a ring being received after Communion, and your face distinctly I recognized, and was greatly astonished, when the Lord appeared to me (as was said in the * fourteenth visitation) and gladdened. There are very many arguments of this matter, given me divinely, which for shame I cannot reveal to you: for the figure of a ring in the certitude of this matter I often received." But about this ring, what I heard from others I will interpose: The Lord John the Plebanus, of happy memory, said, that the figure of the ring was not painted on her finger, but inscribed on the flesh, with diverse ornaments. For sometimes it had at the top the figure of a Cross, assured of their mutual love. sometimes it was marked with the most glorious name of Jesus Christ, and this sometimes in Hebrew letters, sometimes Greek, sometimes Latin. Like things Master John told me. And when I said to her: "I esteem that you had a ring on the same finger, because Master John told me this, in which I have an indication of mutual love"; she most humbly asked me, that I should never say anything of this to Master John. In this therefore our colloquy was terminated, that we were separated from each other consoled, and about that of which we before doubted assured. About which what I shall say or write I know not, except that I give praise to the Lord for all the goods which he has rendered us. And I subjoined and said: "Blessed be God: I recognize that I have very well placed my labor, since it is given me to understand so great a secret."

[14] A third time again I returned to Stommeln on the day of the eleven thousand Virgins, in readiness to return to my province: Again on October 21 returning to her, whence when on the morrow the Lord Plebanus had invited us, and his sister Lady Benigna, in habit and act a Beguine; when we spoke at length about the Relics, which I obtained at Cologne; the said Beguine perceiving my devotion to Relics, said: "If I had known this, I would gladly have given you the Head of one Virgin, which I have at Cologne." And when I asserted that I would gladly claim it for myself; she said: "I would gladly give it to you, if I knew how you could have it." she obtains the head of one of Ursula's company: And the Lord Plebanus added: "Before she lacks that Head, I will first go to Cologne on foot." Which also on the morrow very early he did, and before twilight returned, carrying the said Head on his neck: which receiving with the greatest avidity, from Stommeln up to Lübeck on my neck I carried, and great sweetness of heart from the presence of that Head most often I felt.

[15] On the evening therefore of the preceding day, before we finally withdrew from Stommeln, [and understanding that he would return safe, from a revelation made to Christina,] while Christina said her Vespers, and commended our journey to the Lord; she was much consoled, even so much that she could not conceal it: for at supper she was more pleasant than usual. When therefore after supper I had investigated the cause of this pleasantness, she said: "Now for two days I have been most grievously afflicted about your departure: and when now I said Vespers under a certain

tree, and commended you with great bitterness of heart to God, the Lord said to me: 'Do not be troubled: I was with Brother Peter in his coming, and I will be his guide in his returning': and he said many things to me, he departs on October 25. of which I am consoled, among other things adding: 'I planted your mutual love in myself, and in myself I will preserve it.'" This opportunity therefore being received, I began to speak of the sweetness of divine love: and so much did Christina fail in devotion, that she withdrew from me, and was wholly rapt from her senses, and lay hardened in all her limbs immovable. But in the morning, on the day of Crispin and Crispinian, the Masses being said and the meal made, when I had made a conference on these words "Turn, my soul, into your rest, for the Lord has done good to you"; bidding farewell to Christina and those dwelling with her, we set out, mutually commending ourselves to the Lord: and in this the fifteenth visitation r was terminated in the year of the Lord 1279.

ANNOTATIONS BY D. P.

p That miracle of St. Agnes is related by Jacobus de Voragine, and from him Bolland on January 21.

q To this grace occasion could have been given by what she had read in the very Office of St. Agnes on January 21, Antiphon 3, "With his ring my Lord Jesus Christ betrothed me": although it is there said only metaphorically; as about the crown and pearls.

r Namely by taking as one the three visitations, divided by small intervals, contrary to what had been done at other times.

* bk. I, no. 51

* bk. 2. no. 44

* bk. 2 no. 43

CHAPTER II. A double Epistle of Brother Peter from the journey to Christina.

[16] Having set out from Stommeln therefore all things prosperously succeeded for us. But from Lübeck a I wrote back to Christina about my state, according as she most instantly asked me: Peter writes from Lübeck to Christina,

"To the cordially beloved and forever to be loved Christina, dearest Bride of Christ, Brother Peter greeting, and to walk wholesomely amid prosperity and adversity, to profit in spiritual things, and happily to attain to eternal things. Letter XXI. Great is for me the matter of writing to you, but also strong and multiform the reason of our loving one another. But you know very well, that the reason of our mutually loving, and of writing between us, is none other than the love and comeliness of our common friend, and he invites her to mutual love in God: and his honor and sweetness; that we may mutually rouse and invite one another, to loving and contemplating and honoring him, and to tasting how sweet the Lord is, and to consoling one another in him: which you have more expertly experienced, who have merited now to enter with him into the cellar of wines. Which is proved from this: that you frequently go out of mind to God, and in you order charity becomingly. Whence, and grieves as one expelled from paradise, dearest, have mercy, have mercy on my wretched soul; which, expelled and cast out from the new paradise, is compelled to undergo a horrible and abominable prison, and to enter an exile heavier than death itself. Who would doubt that a paradise is a place of light and delights, in which with your Spouse you so deliciously converse, so familiarly talk together, so intimately rejoice together? I confess, that, unless the Lord had left to my soul the seed of this recollection, it would have become as Sodom, and would deservedly be likened to Gomorrah. But now it lives, and meanwhile is made glad, on account of grace and the memory of you.

[17] For you ought to know, that the consideration of your state is the frequent meditation of my heart: which in my inmost heart love suffuses, yet he takes solace from her memory, and multiplicity varies, and the magnitude or wonderfulness continues; because before I can terminate one, another continually succeeds to it; which the mind avidly forthwith receives with a certain sweetness, and is delighted to be occupied with it. And although according to the diversity of consideration, a diversity of affection arises; yet I can perceive no stain of infection, or at least impediment of distraction: nay rather in all things I find spiritual charisms, divine and at the same time expressed exemplars of inner things. In these I read and reread, and am not sufficient to read through, what and how great is the patience of the Saints in things to be tolerated, how great the prudence in things to be done, how great the providence in things to be guarded against, how great the examination in things to be discerned, how great the concupiscence in tasting divine things, how great the gladness in things to be enjoyed. There it pleases to contemplate, how the devil is mocked, the world despised, the body subjected to servitude, war declared on vices, the crown promised for victory. As to the first, taking thence manifold fruit, the devil is mocked, mingling false things with true, promising flattering things, exhibiting painful things, persuading crimes, continually intent on seduction, granting no rest to the tempted, desiring to harm by a thousand arts; while the true is discerned from the false, the flattering is resisted, the painful is patiently borne, crimes are escaped, seductions are guarded against, and indefatigably wars are waged. But also the world is there despised; while its riches are contemned, honors are not sought, its brevity and deceitfulness are perceived and shunned. But also the body is there subjected; while its concupiscences are resisted, it is worn down with fasts and vigils, afflicted with rough clothing. There also a continual fight is waged against vices: for pride is compressed by humility, gluttony is conquered by abstinence, lust is expelled by virginity; avarice is driven off by contempt of earthly things, sloth is not permitted to dominate by continual spiritual exercise, anger is softened through patience. There also not only is the crown promised, but already a certain prelude is sent in; while it is given to taste how sweet the Lord is, incorruption is had in virginity, knowledge is possessed in the clearness of contemplation, fruition is felt in pleasantness, eternity is foretasted in tranquillity, though diminished. But when that which is perfect shall have come, that which is in part shall be done away.

[18] But although I have read the aforesaid things in writings, yet never was it given me to behold them so bodily and spiritually as in the various disposition of your state. For there for the time a more excellent grace of God is felt, more lucidly and more manifestly appears the divine presence, more virtuously is discerned its efficacy. Likewise there for the time crueler was the savagery of the demon, more cunningly rises his wickedness, more pertinaciously rages his malice. and beholding in her what at other times he had read. O, how unlike these are! For the demon, when leave is given him, shakes with terrors, cuts down with wounds, afflicts with blows, despoils of garments, strikes and burns with stones, terrifies with images, involves with false opinions, and does not cease to rise with a thousand machinations. But your Spouse cures wounds, calms blows, uncovers fictions, takes away torments; manifests his presence, exchanges sweetness, reveals secrets, inspires virtues, grants audacity, preserves perseverance; moreover his Bride sometimes he places between his arms, when upon her Beloved she inclines herself, and most pleasantly cohabits with her. To meditate these things, I have called Wisdom, to be preserved in these the highest prudence, and above all human I esteem it to be industry. For these are of the Spouse's condescension alone, of the Bride's dignity alone are these the privileges. But, alas me! who from at least the extreme participation of such things have fallen and withdrawn: have mercy on me, at least you, my friend; and deign to be mindful of me, while it shall be well with you with your Spouse; and o! how well! nay best in the best. Farewell in Christ, Dearest Christina."

[19] To this letter I subjoined, says Peter, the one which I sent from Kalmar. Letter XXIII. b

"To his dearest daughter in Christ, and friend Virgin of Christ Christina, Brother Peter, Lecturer of Gotland, of spiritual and special love

increase in the Holy Spirit. Peter writes again from Kalmar, This second letter I write you, after I was separated from you, in which I summarily repeat about the disposition of my state, and your love in your Spouse. On the Thursday after Lucy's I returned to my Province, not without grave danger of life, which on the night of B. Lucy I endured, on account of the storm: but blessed be God, having returned to the Province on December 14, who freed me for his mercy and your consolation. For know, that in danger of death I was not forgetful of you: but rather I trusted in your merits and prayers, and there were in my heart two affections, fighting against each other. Gladly would I have sustained death, on the way which for your consolation I was making: but also I dreaded death, certainly also for your consolation: and he desires to revisit Christina before death, for I knew that if it should befall me to die you would be gravely disturbed. So therefore you perceive, Dearest, that you are she, for whose consolation I would gladly live, and gladly sustain death: whence I believe, that on account of your solace, not on account of my desire, God granted me a longer life. Dearest, ask your Spouse, that he deign yet before death to gladden us in himself with a mutual sight.

[20] In himself, I say: because without him, everything sweet is bitter, everything beautiful foul, everything extended with however great duration is the briefest, or nothing, or near nothing. In him therefore is our beauty and sweetness, from whom even the very measure of our existence depends. Dearest, if created beauty and sweetness is so delectable, that very many love and embrace it; how sweet and delectable is the beauty, which formed all beautiful things? and the sweetness how sweet, which created all sweet things? and to be truly and solidly consoled in God with her, If the present life, beset with all evils, liable to sins, worn down by pains, full of miseries, anxious with dangers, as it were ignorant of useful things, improvident of future things, ignorant of the time of death, but timorous of the most sad sentence and of the infliction of eternal damnation, is so sweet, that none of the number of mortals wishes to lack it; how sweet is eternal life to be esteemed, which will be of God, with God, and in God? For God alone is the cause of that life, on account of the first; alone the gladdening fellow-guest, on account of the second; alone the habitation and continuation, on account of the third. Let us hasten therefore to enter into that life, whose cause is God alone, whose fellow-guest is God, and the preserver of every good is God alone. And although about these three things it is exemplified particularly; yet it is usefully pronounced by the Apostle, through mutual love, "God will be all in all." This word is wonderful to say: but if the reason be perceived it is not incredible. For every good is God, and is from God, and is in God. The first regards excellence, the second the efficacy of causing, and the third the permanence of conservation. And since that which we are is nearest to us, there is no need to take examples from afar, but to inquire in the inmost things. Whether therefore you from me, or I from you should ask whether I love you or am loved by you; with certainty it can be answered by both: That I love, in Christ on account of Christ: and am loved: and therefore I will bring in a third person, that I may more easily elucidate the intended truth. If anyone therefore should ask of me whether I love Christina; with all confidence I would answer, I love. And if he should further pursue, saying and asking the cause of the love, and the reason why I love Christina: from the best conscience I would say; Because on account of Christ. If he should further insist, investigating how I love Christina; intrepidly I would confess; As the Bride of my Lord, and coheir of the kingdom.

[21] For the elucidation of which it is to be noted, that in the first there is inquiry about the condition of the lovable, in the second about the end of love and the intention of the lover, in the third about the measure of affection: and these, though not in the same order, I will explain. When therefore my soul searched out all its inner desires and inmost parts, in a pure conscience; after serious examination certain enough and inquired of them, whither they tended, and what they sought, or what they intended; they answered unanimously, We seek Christ, we seriously will Christ, we desire to be united to Christ, and to enjoy him we long. Which when I had heard, and by experience felt; I asked of them, by what art or by what shortcut they hoped to be able to fulfill, what they supremely desired to obtain. And they looked around all the things which the senses of the body surrounded outside: and a long and lengthy collation, examination and comparison being made, and (as it seemed) no small doubt and disputation being interposed; after long silences and very many scrutinies, after many circuits of errors and opinions; at length, as if illumined by a certain nocturnal vision, and affected by a certain inner sweetness, that he loves that one alone in Christina, they said, Through Christ's Bride Christina. Which hearing, I was made more cheerful in heart, more secure in mind; perceiving in the name of Christina a conformity to the sweetest name of Christ, and in the word "Bride" a familiarity with the Spouse; I began to admit the love of Christina with my whole breast: and I said to my soul and conscience; Is Christina then to be loved? And they said: Indeed, because she is the express likeness of Christ. For in her words Christ is heard, in her presence the figure of Christ is discerned, and more than her, because only on account of him. in her companionship Christ is felt; and (to conclude all in a brief word) behold Christ in her has become all things, or rather has done all things. And since I feel you to be the secretary of God, henceforth to you, dearest Christina, my speech is to be directed: since I seek of you a business much at my heart, whether I ought to love Christ's Bride Christina, whom all my inner parts have protested to be a way directed and certain to Christ? Or is she perhaps to be contemned? But who is so senseless, who would say, that Christ's Bride is not to be loved with chaste love? Let the world therefore cry, mock, detract, be angry, and dissuade; yet the Bride of my Lord from my inmost heart I will love on account of the Spouse himself: but for a rule it is set, "On account of which each thing, that thing the more." If therefore I love Christina on account of Christ, therefore I love Christ more than Christina: and this conclusion is not only necessary but also true. If therefore I love Christ more, do I love Christina the less, because I set Christ before her in love? Truly, no: nay rather I would love her inordinately, if I did not set Christ before her. Why? Because the whole reason of loving Christina is Christ: none other certainly besides him: because I know not for what use or fruit she avails, except for finding Christ. Christina therefore, because for loving, finding and enjoying Christ she has become to me a way, and goes before me on the way; therefore to me she is made too amiable and desirable. Farewell: forever may you fare well.

ANNOTATIONS BY D. P.

CHAPTER III. The Virgin's Epistle about the things done about her after the departure of Brother Peter, and first up to the end of the year 1279.

[22] In the year of the Lord 1280 on the vigil of B. Lawrence I received the subjoined letter at a Assens in the Provincial Chapter through Brother John Estbi, written by the hand of Master John in Stommeln. In the year 1280, on May 24, Christina writes to Peter,

"In Christ Jesus, the everlasting Spouse and most beloved Friend, to the Father and most special friend, Brother Peter the Lecturer, Christina in Stommeln, his devout daughter and friend in Christ, inmost greeting. Letter XXIV. Through that ineffable joy of heart, by which the Bride of Christ, on account of the absence of her most beloved Spouse, long inconsolably languid, in his delectable presence rejoices. The secrets of the divine miracles are not undeservedly opened to those, who not only insert them into a devout heart, but also strive for the honor and glory of God and the utility of their neighbors b to commit them to written memory. Hence it is, that considering the most pious affection of your heart toward God, I have decided to declare to your charity certain marvels of the divine operation. and declares to him, that after his departure consoled, Therefore after your departure, when Christina, your daughter, had continued the joy of heart intimately celebrated by her most beloved Spouse, and enlarged through your presence and pious consolation up to the feast of All Saints, and also on the Vigil of that very feast had wondrously exulted in the recollection of all the Saints; on that same night, when she ought to have prepared herself for Communion with devout prayers, in the wonted manner there was present that most cunning tempter and most savage persecutor first assailing her with flatteries and coaxing speeches. on October 31 was grievously tortured By which when he could not in the least bend her mind, founded in Christ, he insisted more bitterly, with threats too and terrible looks he greatly terrified her; and at length afflicting her with hard blows, her body, pierced through the little ears with an iron point, he fixed to the ground: and there so long she was miserably tortured, until, freed by divine power, and comforted by the Lord, her strength recovered, in the morning she hastened to the church. Where the body of the Lord being received, not only sacramentally, but also really she was rapt away, associated with her most kind Spouse, and in his most beloved heart ineffably consoled.

[23] From then until the Vigil of the Lord's Nativity she was most grievously troubled, and manifoldly persecuted by the demons. For that most sweet Spouse withdrew his consolation and presence, and again after November 1 until December 24, leaving still to the Bride the recollection of him and confidence. For on the feast of B. Catherine, when again she had proposed to communicate; on the preceding night came demons, who attacked her with their wonted fraud by venomous persuasions. Whom while they had found immovable, raging against her they said, that on account of her disordered life and obstinacy they dominated over her: and therefore, if she did not acquiesce in their counsels; they threatened the most grievous torments. But she, like a strong athlete of Christ, spurned their threats with their flatteries. dragged by the demons and bruised with hammers Wherefore the demons rushing upon her afflicted her with various torments: dragging her also out of her bridal chamber, into the place where thieves and malefactors are hanged, there too condemning her in the manner of robbers, and placing her upon an anvil, they broke each of her limbs with iron hammers; and binding her to a wheel, by whirling her around they tortured her very long; until divine power snatched her; and, her limbs being restored and comforted, gave her strength to go to the church.

[24] But still the venomous serpent's cunning did not cease, who transfigured himself into the form of a most ferocious horse;

and met her as she went to the church to communicate, as she had proposed, behind the village at a most rapid run. Whose fraud unexpectedly, while she intent on divine meditations did not in the least consider it, she thought the horse to be unbridled: whence terrified she yielded from the way, wishing to give place to its course. But he, desiring to hinder her purpose of communicating, vomiting from his mouth a sulphurous flame, attacked her with great ferocity; then as if bitten by a raging horse, her garments torn, and leaping with his forefeet upon her shoulders, seized her head with his most sharp teeth, whirling her around and trampling her. But at length, her veils being torn off, a piece from her head, to the measure of a palm, with the hair he plucked out; striking such great horror and noise into her heart, that to her the village seemed to be overthrown with its houses: but after she recognized the demon's malice, in the name of Jesus Christ she admonished him to depart. At the invocation of this most beloved name the demon, confounded, resolved into a most foul mist, vanished. Then she, seeing so great an efficacy of the name of Jesus, comforted by his power, recovered her strength: and gathering up her scattered veils, veiled her head: and, although trembling in her whole body, hastened to the church: and communicating, continued that day in groans and most bitter tears; perceiving no consolation from her most beloved Spouse, except that of her tribulations she merited to know his will, and up to the third day she did not perceive the diabolical persecutions.

[25] But after this the Bride of Christ's tribulation grew, and the demons' persecution graver impended. For whatever of consolation, through the recollection and confidence of so most beloved a Spouse, in the Bride's heart had hitherto remained, about c the Advent of the Lord was wholly turned into the contrary. Likewise that in Advent deprived of all solace, For among other grave tribulations, a most grievous battle was prepared for her heart, by divine permission, by the spirit of blasphemy. For he indeed the most wicked of all demons utterly perverted all her acts, passions and divine consolations; and affirmed all her life and conversation to be disordered and useless; and this with many arguments, and by religious persons who did not live so, mendaciously confirmed. In this grave affliction of heart, after December 1, through the first week of Advent, without any torture of body she continually struggled; and miserably complained that she was abandoned by the Lord, because she was not bodily afflicted. The first week therefore being past, grief is added to grief. For after the second Sunday, on that night against the Bride of Christ a multitude of demons rose up, who her on each night, how on so many nights she was dragged naked through the frost, although the frost was intolerable, despoiling of her garments, naked from her couch, through hedges, thorns and frozen clods, now by the head, now by the feet, dragged to a certain marsh near d the wood: there too torturing her mind with disputations, threats, blasphemies and various injuries, they asserted that she had been handed over to their power: and at length condemning her by a judicial sentence, they seized her by the neck; and her body for three nights, beaten very long in the manner of an ox-hide, as if lifeless they cast upon the ice: and this done, conquered they departed.

[26] But let us solicitously hear what was then done. That Gospel was fulfilled, which is read of the Spouse himself: "The tempter left him, and the Angels coming ministered to him." Matt. 4. 11. Since indeed that most beloved Spouse and most faithful Friend, his beloved Bride in this necessity, as also in all things, did not desert; and afterwards cured by Angels: and although his presence and all consolation he withdrew from her heart, yet he deigned to console her through his faithful messengers; he kept faith in infidelity, and to his Bride for consolation and ministry he destined two Angels; who taking her body, on each night cured it of its injuries, and from the cold shaded it with a lightest and warmest cloak; and comforted her mind with divine consolations, and affirmed that they had been present at all her passions, and had seen her patience: and also amid such wondrous consolations and pious exhortations led her back home, so that for too great amazement, she could perceive neither the way, nor the manner of her being led back: yet, they withdrawing, she found herself in her chamber. Those Angels and the cloak she did not see with bodily eyes: but the warmth, gentleness, and shading of the cloak she really felt: and the Angels' cures and consolations in her heart spiritually and truly she knew. But alas! so wondrous a consolation is at once turned for her into the contrary.

[27] For the following night the demons coming, asserted mendaciously that that consolation had been made by them: the work of whom the demons soon ascribing to themselves, and seizing her naked, as before, dragged her to the horrible places of the grove; and there, as in the preceding, afflicted her mind with various injuries and annoyances: and insulting her, they said; "Now you see, what power we have of mortifying and revivifying you. For if this were God, whom you serve and trust, certainly he would free you from our hands." These and very many like things reproaching, they hung her on a high tree: and some of them climbed upon the tree; but others stood apart on the ground, fixing iron hooks into her body, and so long mutually tearing her body they handled it, until they despoiled the bones of the flesh. At length the upper troop of demons said to the lower: "We wish to hold her fingers firmly: but you insist more bitterly in drawing." But they drew with such great force, that the fingers divided from the body remained up in the tree; but the rest of the body fell to the ground dying. they tore her limb from limb, Thus therefore by drawing, threatening, blaspheming, condemning, ascribing to themselves that power by which on each night she was reformed, hanging on the tree, tearing the flesh with claws, on each night up to the vigil of the Lord's nativity they insisted; until each of her limbs, namely the fingers, e the toes, arms and legs, breasts, eyes, tongue, nose, ears, and head, in the manner in which before the fingers, they divided from the body: so that on the first night the fingers, on the second the toes, and so on, in all these she had a sense of discerning the increase of pain, so that she knew the horror of the places, the nakedness of the limbs, and at the same time the troop of demons. Moreover the demons so deluded her in heart, that she believed a multitude of people to be present at the spectacle of her torments. For this by threatening they often promised her, that to her confusion they ought to call together the men of the whole village. In which promise however, as in many, the Lord showed them liars. In all these tribulations she often wished your presence: for she hoped to be relieved by your consolations, and aided by your prayers.

[28] About the end of this struggle, that is, on that night which precedes the Vigil of the Lord's Nativity, when now each limb, and at last took even the head; except the head, in the manner above said had been tortured; the demons came sharper than usual, dragging her body, torturing her mind also with blasphemies and injuries, and insulting they testified that they had mortified her, revivified her, and still spared her. And unless she quickly came to her senses from her erroneous life, they threatened to spare her no more, but utterly to exterminate her. And when they tarried long in threats of this kind, nor could they tear her from her purpose to one thought; seizing her at last, they hung her on a high tree, and the flesh (as above said) being torn with claws, they raged toward the truncation of the head. In all these distresses the Bride of Christ immovably, though insensibly, clinging to her most kind Beloved; her heart contrite and humbled, commended into her Spouse's most sweet heart. but before her, restored to herself as usual, And this said her head continually, as before her other limbs, was truncated by the demons. To whom that blessed f soul, expelled from the body through so many kinds of torments, would then rather flee, than to him who mortifies and vivifies, leads to hell and leads back; for whose love also she had patiently sustained such great sufferings? In all these torments, on each night, similarly as above said, she was loosed by the Angels, covered with the cloak, and with great consolations wondrously led back to her bridal chamber. The number too of the demons, who had vexed her from the feast of All Saints up to the Vigil of the Lord's Nativity, confessing themselves at last conquered; were twelve: who all, compelled by divine power, on that very night which precedes the Vigil, confounded came together before the sight of the Bride of Christ; setting forth each their deadly persuasions, operations, and intentions, they affirmed themselves liars in all things, and altogether overcome by her: and God, whom with various reproaches they blasphemed, now with exceptional praises they commended: they pronounced too that they were afflicted, on account of their wickedness, and suppliantly asked to be dismissed by her: but she on the Lord's Nativity remained consoled. but at length, she commanding under the power of the name of Jesus Christ, not without great howlings they departed. Then the devout Bride of Christ awaited the coming of her most beloved Spouse, until the second day, that is until the day of the Nativity of Christ, with great desire. On which day, namely, after the reception of the Lord's body, the Spouse coming, with such great avidity and quickness she entered with him to the nuptials, that to the place behind the altar, where she is always wont to recline after Communion, she could not proceed. In which nuptials, she abounded with such great wonderful joys and delights, that up to the third day she had no discernment of anything, nor took food within that time.

ANNOTATIONS BY D. P.

their malice could devise, her virginal honor and the fame of her inviolate chastity being safe: so that what was done once in Job, through so many years should be done again and again, and consequently on several nights; and they were not even commanded to spare life, which again and again the Maker of nature, the Lord of life and death, would wish and be able either to restore, or to preserve beyond the order of nature. For although most of the things here related are had from her mouth alone: yet those things which often were done before several witnesses and in full day; and certain wounds even after the restoration of the rest of the body left, and for some days flowing with fresh blood; then the material nails, skulls, swords seen and reserved after the torments; finally the dragging into the cistern in book 1 no. 49, and the suspension from the tree in book 2 no. 62, whence she had to be taken and carried home, and very many other similar things, build up faith in those things which were not openly done. But how long beyond the year 1287 (beyond which nothing written is found) those so wonderful and so wondrously repeated struggles lasted, I have not to say.

CHAPTER IV. Continuation of the former Epistle, for the year 1280 up to Easter.

[29] From then, up to after the first a Sunday of Lent, except a few days, she continually persevered in great consolations: The consolation lasted until Lent of the year 1280, for there was in her heart toward her Beloved so vehement a turning of charity. When sometimes we had collations of God with each other, of the words both said by me and by her immediately she often forgot, and, I continually repeating the same, she utterly denied that she had said or remembered them. Besides, just as incessantly, while she kept vigil, into her heart, from the benefits of her Most Beloved, also through delectable nocturnal visions: flowed infinite marvels; so nonetheless on each night while she rested in body, delectable visions appeared: among which she saw one wonderful vision about you which she narrated to me with great joy, and asked that I write it to you. For on a certain night she saw your person standing by her, and on a certain transparent finger of yours, and splendid in the manner of gold, a most beautiful ring inserted within: on the top of which was a most clear gem, in which was contained: "Jesus Christ is the eternal faith of you both." But that which was contained in the inner part of the ring, she would in no way narrate to me, but related that perhaps you ought to convince her of it.

[30] except that from January 26 to February 1, But about this which was said above, except a few days, you ought diligently to perceive, that after the day of the Conversion of B. Paul up to the Purification of the blessed Virgin, your daughter on each night was gravely afflicted by two demons: who coming on that night which is before the day of the Purification, attacked her with various blandishments and flatteries, and persuaded her to withdraw at last from her erroneous life. But she, when she heard mention made of life, boldly and intrepidly answered: "You have admonished well, because it is time that to the true life, which is Christ, I turn myself. For your blandishments and flatteries I despise, your torments and threats not only do I not dread, but with great desire I await." And impatient of delay she said: "Do not delay, but whatever has been commanded you by the Lord hastily perform, sparing nothing." Then certain ones appeared to her, with changed looks more horrid, and against her atrociously raged: the demons tortured her on so many nights, and holding in their hands dung-hooks, after long threats they fixed them into her body. With which lifting her body from the ground, so long by threatening, by mutually tearing her body they insisted, until from her flesh two pieces, of the length of a cubit, they drew off. Which with such joy, as she does not remember ever to have received in her passions, seizing in both hands, and falling to the ground, to her most beloved Spouse after immense praises and thanksgivings she offered these, and insisted on devout prayers. But how great the efficacy of this praise and prayer was, the novelty of a miracle declared. For divine power illumined that place of prayer with a wondrous light: at whose splendor the terrified and confounded demons went back; and crying out with a loud voice, said: "Christina, handmaid of God omnipotent, dismiss us: for your prayers burn us up": opening too their wickednesses, they pronounced themselves liars in all things, and overcome by her, and that never more would they attack her: yet always conquered and confounded. and whatever before to the injury of God by insulting they blasphemed, with great confusion of themselves now by denying they excused: moreover they preached such great marvels about the power and goodness of God, that she, though weak in body, confessed that she wished to go to a remote place to hear again a discourse of this kind about God. But morning being made the Bride of Christ, though suffused with blood, yet for too great pleasantness and amazement not feeling the wounds, or rather despising to feel them; for receiving the Body of the Lord hastened to the church: which received, quicker than it can be said she is rapt into the embraces of her Spouse, and there ineffably consoled.

[31] But from that day, up to the night which is after the first Sunday of Lent, in great consolation she continually persevered. On which night, the Spouse absenting himself, After March 10 Christina desolate, the wonderful exultation of the Bride is suddenly turned into mourning, and inestimable consolation into languor. O how gracious and dear to the Spouse; but to the Bride fruitful, though bitter, absenting! through which the Bride is incited to seek the Spouse more avidly, and is invited to enjoy more delectably, to hold more stably; through which too the Spouse's most beloved heart is wounded, and nonetheless the faith of both and love is truly proved. Therefore then the Bride of Christ, with the penitent excluded from the Spouse's bridal chamber, and shut in with many griefs and anxieties, in various tribulations and affections of mind and body, persevered until the Lord's Supper. But she was through the first week of Lent, [on the 19th of the same she begins to be vexed by demons, appearing in the form of Preachers,] without persecution of the demon and affliction of body, placed in such great weariness, and especially at the time of prayer, that the gravity of this weariness could not undeservedly be compared to the torment of death. In which whole tribulation the Virgin of Christ, neither neglecting prayer, nor sparing her strength, nor indulging sleep to her eyes, manfully contended. The first week therefore being past, Christ wishing to examine more diligently his beloved Bride, and to prove her faith more fully; exposed her, to fight against troops of demons. For two demons in the form of two Friars Preachers, most dear to her and most faithful, and most conscious of her secrets, namely of you and of Brother Gerard of Grifo, on each night, from the second Sunday of Lent up to the Lord's Supper, coming, with various disputations and arguments tortured her mind: and setting forth to her very many secrets of their heart, protesting that she was deluded, and inviting her to the common life; affirmed that she had been deceived in all things; and informed her with fallacious counsels to turn to a rational life: but so much the more their iniquitous counsels afflicted her; as the more truly she trusted them to be not demons, but the most special friends of God. Nor did this avail her, for knowing the cunning of the demons, that on the following day she truly recognized that you placed in far-off parts, but the remaining Brother at that time, could in no way have been present, but that they were demons themselves.

[32] But when, as above said, those demons insisted long on disputations, counsels and exhortations: and her mind, though by such words miserably afflicted, could in no way bend from her purpose; immediately a horrible troop of demons, rising against her, afflicted her with various torments on each night. But there were three kinds most grievous of torments, with which the demons tortured her, from the second Sunday of Lent up to the Friday which is before Passion Sunday. One namely, that, when after the long vexations of two demons, in the form of Friars Preachers showing themselves, then, when they accomplished nothing, torturing her: the Bride of Christ with great weariness and gravity of heart insisted on prayers; two demons coming, and wishing by threats and promises of pains to retard her from prayers, exhibited too a strong fire before her sight. Which she, though she felt no consolation from her Beloved, with a great impetus of mind entering, made genuflections too within it: wherefore the burning flame of fire burned her whole body up to the neck: and lest that fire be thought phantastic, her knees swelled with burned pustules. But the second kind of torments was, that, after the exhortations of the two aforesaid demons, came four demons, seizing her body some by the head, some by the arms, some by the feet, who first burned her body all around, in the manner of a slaughtered pig they wrapped her in a strong fire; and fixing iron hooks in her, very often whirled her here and there: and some of them leaping with their feet upon her, plunged her deep into the flame. But the third kind, that, after the long afflictions of the two often-said demons, three demons came as she prayed, who opening her mouth unmercifully, poured into her pitch with boiling sulphur. But how often each of these torments occurred, I am not able to notify you.

[33] This however note, that as often as the second torment occurred, so often the body of the Virgin of Christ was suffused with heavenly dew by the Angels, and wondrously healed: then they poured molten pitch into her mouth, but as often as the third kind happened, so often that glorious Mary the mother of her beloved son Christ, exhibiting reverence to the bride, offered her a chalice of wondrous sweetness; which tasted, all grief and bitterness suddenly vanished: but in the first kind of torments she felt no remedy, but continual grief. But alas! so wondrous a consolation and sudden cure brought no solace to her heart, but rather augmented her sadness: for those most mendacious demons, and at last arrogated to themselves the cure made by the Mother of God, pronounced that cure and consolation to have been made by them. These three kinds of torments lasted on each night, from the second Sunday of Lent, which is before the aforesaid Friday: for on that night the Virgin's battle increased with the number of tormentors. For indeed twenty-six demons on that same night rose up to punish her. Among those two demons in the form of Friars Preachers came, afflicting her mind with various propositions and iniquitous persuasions, and admonished her to come to her senses from her erroneous life. And when in these speeches tarrying long they accomplished nothing, and bruised her with stones: two other horrible demons immediately appeared, who taking her body, cast it as if naked to the ground, and with two most cold stones very long bruising it, one from the breast, the other from the back, brought her almost to expiration.

[34] Which done, the rest of the troop of demons

came together, seventy-four in number, the former being joined together: who all entered into counsel, how with various torments they might exterminate her. And one indeed of them, who had bruised her with stones, insulted her saying: at last gathered to 76 against her, "Do you not see, that we have power of torturing you and healing you? We spare you and heal you, that we may inflict graver torments." And he and his companion holding axes in their hands gave counsel to the rest, saying: "Does it please you that we cut up her back in the manner of a slaughtered pig with these axes, and so exterminate her?" But the rest of the troop answered: "Not that pain alone suffices, but we wish first to truncate each of her limbs." And when these and many things of this kind by threatening they mutually proposed, each holding butchers' knives in their hands, they cruelly assailed her: and ten of them cutting off each a single finger, but ten others the toes, but four other demons the other limbs, namely the hands, arms, shoulders, feet and legs cut off: but the rest with axes cut up her back from top to bottom. they cut her apart with axes; This done, they cast her body with the truncated parts into a very great fire. But with such torments these same demons, from that night, which is before the Friday which preceded Passion Sunday, tortured her on each night, except that after that first night, her tortured limbs they cast no more into the fire. In all these torments her truncated limbs on each night were gathered up by the Angels, and wondrously healed: which healing however continually was perverted for her by the demons. Among all these most grievous tribulations twice the Bride of Christ communicated: in which however she perceived nothing of consolation, nor even merited to know the will of her most beloved Spouse about her tribulations: (during which she only twice and without solace communicated.) but through those days in which she communicated, persevering in groans and most bitter tears, among other words of grief she recited that whole Psalm, "Lord God of my salvation," with a tearful voice: for now the name of the Spouse in the mouth of the Bride sounded not, but the beloved Father she called him only. Ps. 76. And what more? Whatever about the passion of her Spouse through all that time the discourse of the Prophets and Gospels declared, this very thing in the mouth of the Bride most often resounded. Yet she was and is always, in whatever tribulation she was placed, free from persecution after Communion until the third day.

[35] But at the end of this struggle, that is, on that night which is before the Lord's Supper, there came all those demons who had vexed her through the whole Lent, Finally on April 18 the demons increased to 91. together also with several with them: but the number of them was in all ninety-one. And two of them approaching, namely those who had vexed her in the form of Friars Preachers from the beginning, more bitterly wounded her mind with disputations and fallacious persuasions: which done two other demons with the hardest rocks bruised her breast, as was said before. This done, that horrible troop of demons universally against her rose up with threats and reproaches, and condemning her by various sentences, said she was guilty of death; and carrying each lances in their hands, they pierced through each of her limbs with lances. fixed them into each of her limbs; yet so, that ten demons ten fingers, but ten others the toes, but the rest the other limbs, namely the head, eyes, nostrils, mouth, ears, neck, shoulders, arms, hands, legs, and feet, and at the same time the breast, with most sharp lances each pierced each: similarly too those two with axes cut her back, and so disjoined the pierced limbs. Who would doubt that the tender girl was many times dead in such great torments, unless he, who is the life of the living, the salvation of all who hope in him, After which, they confessing themselves conquered, by his vivifying strength reformed her; and to gather up her limbs and heal them, destined Angels from heaven? But on that same night, after the most grievous afflictions, all those demons, by whom through the whole Lent she had been afflicted, before her sight confounded came together; and setting forth each their worst opinions and intentions, pronounced themselves liars in all things and this time overcome by her, and that they had been in each of the torments, and at the same time betrayed their own names. (For these were before unknown to her, namely the number of the demons and their names.) Moreover commending God wondrously, at length with great howlings they departed.

[36] she on Good Friday is joined to the Spouse. Then the penitential time being completed, the Bride of Christ is led into the bridal chamber of her most beloved Spouse, where she not only merited remission for sinners, but also the desirable vision of her Spouse, and the inmost exultation of heart: that exultation, I say, which no one shall take from her. For she was on Good Friday through the whole day shut in her bridal chamber: nor could anyone see her. In which indeed (as I afterwards understood) at the same hours, in which the Spouse suffered, the bride at the same time compassionated him: and at the hour of his expiration, she, her side opened and her heart broken, expired. These things related to Peter. With whom too rising on the vigil of Easter, the following day with great desire she awaited: on which communicating, she was translated into the embraces of her most beloved Spouse, and consoled in his most kind heart. These secrets I notify to your Charity, which to me not by man, but divinely were manifested. Nor is it a wonder: for since of God's ministers it is said generally, "For it is not you who speak, but the Spirit of your Father who speaks in you," much more truly is this to be understood of the Bride; and especially at that time, when she recently sets out from the Spouse's bridal chamber, and not only of all things, but also of her own self forgets. Matt. 20. This I write you, that you may know, that Christina your daughter, in possession of herself, related to me none of these things which are written, except a few, about her passions: which however she would not at all have done, if she had not heard me, as it were conscious of these things, require it.

[37] Christina greets you, daughter and friend, from her inmost heart, for the benefits and consolations of soul and body exhibited to her, she asks to be commended to Christ through him, thanking you, and solicits her most beloved spouse to thank him; asking too, that to your Friend for her you offer a victim of greeting and praise. Besides she asks, that her desire, which about her Brother she expounded to you, if in any way you can, you fulfill, and by your letters command this to her. I too John, your servant in all things, thank your charity, and that the promised little book be sent to her, that you judged me to be worthy of greeting and the visitation of letters; asking intimately, that for me remission of sins, and increase of virtues from your Friend you obtain. I ask too with your daughter Christina moreover and threaten, that if ever you wish to receive a letter written by my hand, and to stand by your friend, the little book promised to me, with the other things which you shall know fitting for our solace, you shortly transmit. But know this, she not knowing that it is about herself. that that part which I have, in the likeness of a certain daughter of yours, I expounded wholly to Christina, about which she was wondrously consoled: and in such great simplicity heard it, that even about you, why you made no mention to her of that daughter, she marveled. The Plebanus greets you, Hilla of the Mountain, with the rest of your friends, thanking you for your letters, and asking that you pray God for them. We received too three pairs of your letters, namely from Soest, from Minden, from Lübeck; but those from Lübeck we received after Easter. This letter was written on the Friday before Urban's, in the year of the Lord 1280. Greet Brother Folquin on behalf of all of us."

ANNOTATIONS BY D. P.

CHAPTER V. Aid to the soul of the deceased Plebanus, and solicitude bestowed on a Brother to be led to religion, with an interposed Epistle of Peter about his love toward the Virgin.

[38] In the same year on the 12th of the Kalends of December she received the immediately following letter, written by the hand of the aforesaid Master John, Chaplain of the holy Virgin of Christ Christina.

"In the abyss of the charity of God to her dearest Father and spiritual friend, Brother Peter the Lecturer, Christina in Stommeln, greeting and to exult always in the ever new joys of God's marvels. Letter XXV. Although to your Charity a great letter, Writing again through Master John, written on both sides, containing marvels about the passions and consolations, which to your dearest daughter and friend, from the feast of All Saints up to the feast of Easter had befallen, I have transmitted through certain Brothers of your Order,

yet the charity of God and the sincere devotion of my heart induce me, to declare to you certain great deeds of God, which below I knew in your daughter. For when after many and most grievous tribulations of mind and body, which on account of the absence of her most beloved Spouse through the whole Lent your daughter had suffered, she announces that, enjoying rest at Easter, about the feast of Easter she had been received into the bridal chamber of the Spouse; and the darkness of all distrust and ignorance being put to flight, the sun of truth and justice, Christ, the true Spouse and Friend, had shone in the heart of his Bride; or rather, what is more pleasant, through the immensity of his light had utterly expelled her from her own heart; in the third week after Easter, when your daughter on a certain day had proposed to communicate, the demons came, who wishing to retard her from prayer, again about May 8 the demons attacking, pricked her with awls: insisted too with various threats. Whom while they saw they accomplished nothing, raging more bitterly against her, iron instruments, in the manner of awls most sharp, they fixed into her body: with which by tearing her face and at the same time all her limbs very long they tortured her. Which done, Angels sent by the Lord, as a gentlest cloth pressed to her face; and wiping away the exterior appearance of the wounds, allowed her to feel the injury only beneath the skin. But morning being made, the Virgin of Christ glad went on to the church: and after the reception of the Eucharist, her spouse seizing her, transferred her to the tabernacle of his most beloved heart.

[39] After this on the Vigil of the Ascension, when on the following day she had to communicate, and after Vespers, Communion being made all withdrawing, for the sake of prayer she remained alone in the church; behold suddenly, and as if unexpectedly, that cunning enemy, the foe of all good, desiring to hinder her prayer, brought such great horror and noise into her heart, that she believed the whole church had fallen, and on account of this became as it were lifeless. And after a little, when, her strength recovered, she had recognized the demon's cunning; she took greater audacity, and on the 29th of the same trying to disturb her praying, and God, whom before in a submissive voice by praying she praised, now, to the confusion of that demon, forgetful of the place in which she was, with a loud voice by singing she commended. But I when I had been in the reclusory, and had heard singing of this kind; marveling what it was, I opened a window, and looking into the church, I conjectured it to be her. Wherefore leaping out, I entered the church more quickly, and found her alone in it: for now she had ceased from singing, when they saw her glow more for the praises of God, and was insisting on prayers. But as I approached nearer to listen, immediately that book in which she prayed, was snatched from her hands, and with a great impetus was dashed against the ground; but she atrociously was thrown to the ground, and pressed against the wall. Then I approaching her, lifted the book from the pavement; and folding it, placed it before her on a bench; and listening I heard her speaking many things within herself. But among other things she said: dashed her against the wall: "What are you doing here, malignant spirit? in no way will you be able to recall me from the praise of my most beloved God." And when these and very many like things she said, again she rose to her knees. But I not wishing to disturb him, immediately departed, shutting the doors of the church round about, except one through which I had to go out: but she, prayer being completed, after a little time went home.

[40] But on that same night, she insisting on prayers, the demons came, wishing to hinder her prayer: who on the feast of the Ascension after Communion being rapt, who all her limbs, as if pressing under a wine-press, tortured. But the faithful God, who never deserts those hoping in him, snatched his sweetest Bride from this distress; and comforting her, gave strength to go to the church: where after Communion she flew off to herself, and in the heart of her most beloved spouse happily rested, and following her Spouse truly celebrated the feast of the Ascension. On which feast indeed, among very many honey-flowing words, that verse: "God has ascended in jubilation," not without a true jubilus of heart, most often she recited: moreover in great joy until the following Sunday she persevered. then until Pentecost was in great weariness. But after that Sunday her heart, until Pentecost, was in great weariness, and could not pray without great difficulty. Besides the Lord had inspired a most ardent desire in her heart for the absolution of the soul of a certain special friend of hers, namely, of the Lord John, of good memory, a Priest. For she desired that for his negligences whatever kinds of torments be inflicted on her, that the Lord by his mercy might deign quickly to snatch him from pains. But the kind and merciful Lord did not permit [her] desire, certainly inspired by his spirit, to be frustrated.

[41] Further on the three nights before the feast of Pentecost, by divine permission, that most malignant spirit came into the Virgin's bridal chamber, in the form of that deceased Priest, with horrible aspect and lamentable voice, and said himself to be eternally damned; setting forth to her the several and various causes of his damnation; namely, because he had been familiar to her, [Meanwhile is offered to her the appearance of the deceased Plebanus, as if damned:] and very many other reasons, with which through those three nights he afflicted her heart miserably and beyond what can be believed. But the Virgin of Christ raised her wholly afflicted heart up to the Lord, and with a disturbed mind said this within herself: "Shall, dearest Father and Lord, this your servant perish from your face, whom you made to me your handmaid so familiar and obsequious, and credulous and devout to all your marvels? about whose salvation too you gave to my heart true hope and full confidence? What therefore shall I do? whither shall I turn myself? For if he be separated from your face, my whole confidence and hope will be frustrated." These and many like things as she said, that demon in the form of the Priest; and she tortured by two demons for three days, whom she truly esteemed to be the Priest, immediately departed: and two other demons coming wearied her with various annoyances; and breaking her limbs, with various tortures bent back her head from top to feet: but this done, two Angels sent from heaven came, who restored her limbs broken by the demons with heavenly medicine. This pain she sustained for three nights: but on the following days she was glad, because she recognized the demon's cunning. But on the third night, that is on that which is before the day of Pentecost, after the aforesaid afflictions that demon, who had afflicted her in the form of the Priest, confounded before the Virgin's sight appeared: and uncovering all his wickednesses, confessed that in the aforesaid Priest he had nothing of his right. she is assured of his salvation; But morning being made the Virgin of Christ healed by the Angels, and comforted by the Lord, with great pleasantness hastened to the church; and at once after the reception of the Lord's Body she is carried over, and there ineffably consoled. Where among the infinite secrets of her Spouse, specially to her about the absolution of the soul of the aforesaid Priest it is revealed, and at the same time the time and hour when he ought to be absolved is shown. How great thanks, gladdened by this revelation and the near absolution of her friend, she gave to her Spouse, I am not sufficient to write to you.

[42] The three days after Communion therefore being past, the Virgin of Christ's desire is fulfilled, and the manifold pain, and on his anniversary July 5, which for the absolution of the aforesaid priest she had asked, is applied. Therefore from then until the Friday, which is after the feast of the Apostles Peter and Paul, on which the anniversary of the aforesaid Priest was kept, to your daughter most grievous and manifold torments, on each night, not by demons nor visibly, after the manner of purgatory a were inflicted; namely a fire fervent beyond human manner, and an intolerable frost, and also every kind of torments by which human nature can be tortured. All which at the same time, on each night, each of her limbs singly and generally tortured, having experienced purgatory for him, and the reasons through which she sustained each torment, namely the negligences of the aforesaid Priest, were plain. For the torments were grave and intolerable, so that in them through each moment the Virgin of Christ would have had to be consumed, unless divine power had wondrously aided her. But the Virgin of Christ, on account of the too great desire which for the redemption of the said Priest she had in her heart, and rapt into ecstasy, rejoices at his being freed, patiently sustained all the torments: and on the following days as if she had felt no injury, she appeared pleasant. But these torments lasted until the aforesaid Friday: on which the said Priest's anniversary day was kept. On which day indeed your daughter communicated: for from the feast of Pentecost she had not communicated, because that happy day shown her beforehand by the Lord she had awaited. And suddenly after Communion her blessed soul drawn off from the body is led out, and into the bridal chamber of her most beloved Spouse is rapidly led; where in the mirror of eternal truth, the Friend for whom she had sustained so much, with the everlasting Spouse and Friend she beholds. bk. 1, no. 59. (This is John the Plebanus, says Peter, of whom mention is so often made in the foregoing, and especially in the ninth visitation, who was most familiar to me and to Christina, who also wrote letters to me on behalf of Christina, and noted down certain things about Christina's state at my petition.) Christina further continues. O how great then will be the joy and exultation! how pleasant and wonderful the greeting! when in the sight of God the gathering of friends shall have been made, to whom be honor and glory for ages of ages Amen.

[43] For the rest I ask you, dearest Father and Lord, in the faith and charity of our Lord Jesus Christ, She commends to Peter the care of her brother, with which I love you and rejoice to be loved in return, if you desire to remove all solicitude from my heart, and if you desire the perfect liberty of my soul; my desire about my brother, of whom to you when you were present I had made mention, though, alas! not serious, about whom too in a letter lately transmitted to us I had intimately asked you, to fulfill, as I trust in you in the charity of God, as quickly as possible study. Know this too, that after your departure about the salvation of my aforesaid Brother my desire is as it were assiduously enlarged. For I fear lest his youthful mind, which now to obeying wholesome counsels is benevolent and ready, mingle itself with the world; and so, which far be it, become far from salvation. Dearest Father and Lord, and intimate one, I beg you, in the same faith and charity by which we are mutually confederated, to be promoted in Dacia to some Religion; altogether, if it can be done, on whatever occasion found ask leave, and

turn aside to our parts as quickly as you can. But if the faculty of coming personally be altogether denied you, at least send Brothers familiar to us, or messengers in whom you trust; and through them about my brother, what he is to do, or how he may be able to reach you, command. And if perhaps my aforesaid brother, because a layman and less suitable, be received unwillingly into the Order; at least procure that the same be bound to holy Religion near your city in whatever place; where you may sometimes, as a pilgrim and exile, with paternal affection and pious admonitions comfort him in the service of Christ. Besides, dearest Father, I thank from my inmost heart your benignity, for the several and all benefits of mind and body, which to me though unworthy you faithfully bestowed: for all which, because a worthy reward I shall not be able to pay you, yet I wish and desire, as much as I can, that he, for whose love you have done and do all things, be your reward exceedingly great.

[44] John, the Rector of the boys, also greets you, in all my affairs specially, familiarly and faithfully obsequious to me. she asks the continuation of the little book about his spiritual daughter, Whence I beg, that for him with your Friend you obtain pardon of sins and the grace of virtues. Likewise, dearest, together with Master John I suppliantly ask, that if you wish him to write to you, or to reside in the place in which he now is; the little book promised to us, with the other things which you shall know to be fitting for our edification or consolation, you hasten to transmit: knowing this, that the part of it which we have by us, the aforesaid John read aloud to me twice: and I confess to your Love, that of all things which I ever heard, about which she marvels that nothing was told her by him, I never was delighted to hear anything so much: and I marvel beyond measure, since you have been familiar to me for so many times, why to me about this daughter or friend you never made any mention. My Brother Sigwin also greets you, for whom I beg you to pray God: moreover Hilla of the Mountain, with all your friends; asking, that for them with the Lord you intercede by your prayers. Greet too, if you can, Brother Folquin; July 17. and ask, that for all of us he pray God. This letter was written on the Wednesday after the division of the Apostles; but we marvel and are solicitous about your state, because to us, after you came to your parts, you have sent no letter. Farewell, my sweetest Father, and pray your Friend for me."

[45] To this epistle, delivered on November 20, Since in the aforesaid letters there is often brought back to my memory the love, which the Lord planted between me and Christina, augmented, ordered to himself, and conformed in himself; therefore to the aforesaid letters I answered thus:

"In Jesus Christ the eternal love, the inner sweetness, the most fitting comeliness of each person, the flower of virginity, and the vigor of pure society, to the dearest Christina, daughter and friend, Brother Peter, wholly hers in the Lord, and specially accommodated by God for her solace, Greeting and to feel in heart ampler and sweeter things, than ever to perceive by sense. Dearest, Peter writing back, do not marvel, if I write above myself: because of a matter, which is above me, I speak: because I transform myself into a perfect man, while I am most imperfect. According to this transformation therefore, if it may be said, a certain likeness I see in you of the eternal society, and of the inmost charity of the Saints. For whether that, or this, the distance of places diminishes it not, nor is it hindered by the length of times, nor rejected by the diversity of nations, nor by the disparity of kinds; since none of these is reckoned in them. For the divine infinity, he explains how love founded in God is invariable, which comprehends all things, connects the divisibility of places, eternity exceeds and comprehends the variety of times, perennity or causality equals the diversity of nations and kinds: and therefore love, which is originated from God, and is terminated in God, and is regulated according to God, feels not the dangers or losses of these varieties. Hence it is that since the Angelic spirits, wherever they are sent, run within God (because he holds all intelligible spirits) the spiritual distance of places between them cannot be reckoned, who are found in the same indivisible place.

[46] Similarly since eternity comprehends all time, and interminable; as the indivisible now and immensity every place; it is plain, that for those who love each other in God, their love is not measured according to time, because according to the Apostle, "Charity never falls away." For nothing in the past is lost; nothing in the future, by reason only of futurity is acquired; although, by reason of more intense affection and action, an increase is assumed: because the absent as present, the past and future, in the same bosom it embraces, as in the indivisible number of eternity; because neither the lapsing of time, nor the disparity of kind, nor the local distance does it perceive, so as to be changed according to them. The likeness therefore of these in us is easy to find. such as flourishes between him and her, For although a corporeal place divides us; yet the spiritual, which is God, who is an uncircumscribed spirit joins us: for he who abides in charity abides in God and God in him. Let those therefore seek corporeal presence, and dread absence, who study carnal love. Us corporeal absence molests not at all, since infinite is he whom we love, and therefore he always exhibits himself present, and our lovable will always be found present: for in God, and from God, and with God and through God we love you and are loved.

[47] Rejoice therefore, sweetest, and from your inmost heart exult, jubilate and be glad for so great a grace of our common Friend, your special Spouse, he congratulates her, who in the midst of his friends promised always to be present; "There," he says, "am I in the midst of them": which is established to be understood not of corporeal position, but of inmost and cordial inflowing and companionship. "To him he says we will come, and will make an abode with him": certainly not exhibiting or presenting himself to the corporeal senses, but affecting the soul with inner sweetness, to her thus having God in herself, illuminating the intellect, inflaming the affection, chastening the exterior man, renewing the interior. This is our God, the Father, and the Son, and the Holy Spirit, and no other will be esteemed against him. This is the cause of our friendship, the fount of gladness, the hope of glory, and the end of all intention. Rightly let us first be joined to him, and in him mutually: let us speak with him, let us enjoy him. For nothing else can we worthily judge to be loved for itself, except our God, amiable and delectable, for whom deservedly all other things are to be contemned. in whom is the reason of all lovableness; For the reason of loving the lovable, is the good, the beautiful and the stable: but yet what good, except God, is found? I am deceived, unless I have found it thus written, "No one good, except God alone": for in him the good of every good is found; because he is the honorable, useful and delectable good. "There came to me all good things together with her, and innumerable honor through her hands": and elsewhere, "Honorable he made him." And elsewhere it is read: "I the Lord, teaching you useful things." And in the third place it is read: "Delights at your right hand even to the end."

[48] If therefore the good is found under this triple difference, and a temporal good too is sought under any one whatever; how is the eternal good, namely goodness, which gathers all the conditions of good into one, not loved? Likewise if an accidental good is loved, why not the substantial more? Likewise if a good is loved, even one viciously caressing and infecting the body, and assisting only in the senses outwardly; why is not rather loved the good filling, affecting, and refreshing the inner parts of the soul? The second reason of loving I have said to be the beautiful, or beauty itself; because "the good and the beautiful according to every cause all things desire," as Dionysius says; and what is the cause of all beauty? for there is nothing in the effect, which did not preexist before in the cause. But lest we believe beauty of the same nature to be in the cause and in the effect; let us perceive that God is only an equivocal cause. What therefore is more beautiful than he, beauty and stability: who not only makes all beautiful things causally, but also is the eternal beauty itself substantially, and from whom all beauty flows originally, and in whom it is contained ideally? But with the likeness of this immense beauty God marked us: "Signed," he says, "upon us is the light of your countenance, Lord." And more openly: "Let us make man to our image and likeness." But not only with the likeness of uncreated beauty, but also of every creature, he excellently decorated us. Whence according to Daniel, "God made man a certain second world"; and according to kind man has something common with every creature. Dearest, about this sublime privilege what shall I say? whither will my consideration lead me? In God I consider our ideal likeness, and in us I perceive the image of God, according to that of Boethius:

"Bearing the world in mind and forming it by a like image."

In us also as in a certain brief epilogue of the works of God I contemplate gathered, all created beauty in every manner. If therefore beauty is the cause moving love, how does anyone not love stimulated by such efficacious incitements of love? But, Dearest, I know no one to be empty of love; but it differs not a little about what thing each is affected: for such is the force of love, that it transfers the lover into the loved.

[49] But lest I prolong the matter of narration immensely, the likeness of which beauty the neighbor has; let us take a subject of consideration from ourselves. Dearest, Authority says, that a friend is to be loved in God, and an enemy on account of God: the reason of which saying is, that in a friend a double likeness of God shines, namely of essence and of friendship: but an enemy although in affection, act and intent he discords from God, is yet to be loved, because he represents the likeness of God in essence. If therefore the likeness of God in an enemy, even deformed by fault, is to be loved; how is it to be embraced when decorated and adopted by grace? on account of which an enemy too is to be loved by the example of Christ, But how much we ought to love enemies, from this lucidly appears; because Christ did not disdain to die even for enemies. What can be more express than this example, Dearest, of charity? What more efficacious, or more virtuous? What will Christ give to his friends, who gave his life for enemies; and the foulest death for them, and from them tolerated? Nothing more desirable than life, nothing more horrible than death. He therefore who handed over the most desirable of all for enemies, and sustained the most horrible of all for the same, what will he do more for friends?

[50] Dearest, this question more clearly

you understand, more savorily you savor, because in this matter you have studied more: yet according to my little measure I say what I feel: I see in the Lord Jesus a double life, giving temporal life to enemies, eternal life to friends. namely a corporeal and an eternal, much differing certainly between themselves, although in its own kind each most precious. He therefore who gave for enemies the temporal life, he will confer on his friends the eternal. And: "I," he says, "give them eternal life." O life of lives! life vivifying, preserving and delighting every life! "Life," says the Philosopher, "there is fixed and permanent unto the ages of ages, and is the better life of lives." Likewise, I believe one death to be corporeal, and another spiritual, and this twofold; one of the killing fault, the other of the avenging pain. But the corporeal death the Lord tolerated even for enemies, and from both spiritual deaths he freed his friends. Although therefore for friends and enemies the death of the Lord sufficed for liberation, yet for friends only did he effect it: and therefore as much as sufficiency and efficiency differ, not in the largesse of the giver, but in the utility of the receiver; so much did the Lord distinguish between his enemies and his friends by his precious death. That I may return to the purpose. The likeness of God or the beauty of God shining in the neighbor, renders him amiable to us: and because incomparably more excellent is the beauty in the divine mind than in the creature, therefore God is convicted to be deservedly loved above all things. But also the neighbor himself ought to be loved the more, the more it is given him to be made like to God: God therefore, whom everything that is loves, whether knowing or not knowing, and his likeness, is the chief cause of love.

[51] The third cause of love I have said to be stable firmness: for transitory lapsing diminishes the reason of love; and because "the world passes and its concupiscence," it easily and openly teaches that it is not to be loved. What sort of stability in the love of the neighbor? And because I perceive God alone to be stable by his own power, him alone for himself I declare amiable. Yet I do not deny that other things, on account of him, and in him, are to be loved, in so far as they obtain stability from God, and are referred to enjoying God. Since therefore we profess to love each other in the Lord, let there shine in the examinations, thoughts, and affections of your conscience the goodness of sanctity; let there shine in your conduct and exterior motions the pleasantness of honesty; but in pious longanimity let there be found the perseverance of firmness. For the rest, Dearest, know, that the presence of no living man was so grateful to me, nor conferred so great a grace, as yours; because in you I have contemplated a more express likeness of God. Whence I would wish, if it were useful and becoming, all the days of my life to be a pilgrim from my country and parents, that I might be able to live with Christ and with Christina, who also in Christ may always fare well." There follows Christina's Epistle.

[52] "In Jesus Christ, the everlasting Spouse and Friend, to her most beloved Father and friend Lord, Brother Peter, Lecturer of Gotland, Christina of Stommeln, his poor little and desolate daughter; Greeting, Christina writing again and in the heart of the Beloved a consolation, stable and full, which to herself, alas! she feels utterly alien. Since, dearest Father and Lord, the manifold tribulations and desolations of my soul I am not able to declare neither by letters nor by any speeches, as it is at my heart; I pray that he, who is the searcher of reins, and of all hearts, may deign to indicate to you and to inspire your heart, to understanding and at the same time compassionating. Letter XXVII. Alas dearest, of what goods and consolations I am deprived! alas! by what griefs and anxieties I am surrounded! Mourn therefore, my pitiable soul, and inconsolably groan, she mourns her bereavement, because your savior and helper, your sins requiring it, has utterly removed himself from you, and has placed you alive among the dead with the demons. You are likened indeed to those descending into the pit, you are made as one wounded with those sleeping in the tombs; of whom there will be no more mention in blessing, since they have been repelled from the beatific face of God. What therefore will you do? to whom will you flee? who will save you? who will free you from the lower hell? O would that for the love of your Beloved, though unknown, the faculty of dying or at least of bewailing your grief were freely handed to you!

[53] But alas! alas! grief is heaped upon grief. For ensnared moreover by the cares and solicitudes of the world, you are miserably torn, and you are not permitted to be free for your grief, and to weep incessantly over the loss of your Beloved. Moreover, to the increase of your grief, and herself entangled in worldly cares, this among many and infinite evils is cast in your teeth by the demons: that those whom you thought to be most faithful to you, these on account of your disordered and erroneous life disdain you and utterly abandon you. If therefore there is, dearest Father, in you any compassion, if any affection of piety in your heart, let these move you, and lead you to compassion. For I conjure, dearest Father, by that faith and charity, in which from eternity you have been adopted, especially concerning her brother: that if you desire to mitigate the grief of my mind, if you desire the perfect liberty of my soul, for relieving so unbearable a burden of my heart, and at the same time for placing my Brother, for whom so suppliantly and frequently I have prayed, in a place of religion and security (because he is as it were the chief occasion of all my exterior solicitude) at our prayers, on whatever occasion found, you come personally without any delay. But I say personally: because my brother, who is drawn not so much by his own affection, as by instruction and pious exhortation, would perhaps not benevolently follow a strange person, as your person.

[54] Ah therefore, dearest Father, I thank from my whole heart your charity, for the several and all benefits so paternally bestowed on me. I supplicate and again ask, in that most beloved Spouse and Friend, in whom we mutually desire and love one another, that the charity, hitherto in all things so faithfully exhibited, in this necessity, which will be as it were the end or origin of all my solicitude, you in no way dissemble nor delay; why Peter should come, lest by delaying you disturb beyond measure my heart, which you can gladden; and the gain, which from my aforesaid Brother you can make, by deferring you utterly lose. For it is at hand, that either my aforesaid brother, by your counsel and aid, while he is humble for persuading, and desiring your coming, be led to the port of salvation; or, to the most bitter grief and groaning of my heart, from the vanities of the world, among which he most perilously dwells, deceived, the wholesome counsels being spurned, be plunged into the depth of vices. then that he may lead him away from the world, Besides another reason there is, on account of which I most vehemently desire your coming because Master John promoted to Deacon, and to be ordained Priest at the next Ember-days (as I truly believe): and on account of the withdrawal and fewness of the scholars, and the necessity of victuals, in the place in which he now is he will not be able to reside. then that he may counsel Master John, Who if he withdraw, let your love know, that such a grief from this will be generated in my heart, as never from the death of anyone. Whence the same John together with me most affectionately desires your coming, both that my aforesaid brother you lead with you, and that you counsel us what is to be done or whither to turn aside. Therefore again and again I ask and supplicate, come. Farewell, dearest Father, and that she receive from him the things written about her. and for your afflicted and desolate daughter pray your Friend more devoutly and affectionately. John commands you, that he has written down many things about the marvels of Christ: which if you wish to have, it is expedient that you come more quickly. Farewell, and in the charity of Christ flourish." This letter I received, says Peter, in the year of the Lord 1281: to which another was joined of like matter and tenor.

ANNOTATIONS BY D. P.

CHAPTER VI. New vexations of the demons and continued solicitude for the brother received into the Order of Preachers.

[55] The letter, which follows, I received in the year of the Lord 1282, which however was written long before, and is continued to that which is set before this in the third place a "In the abyss of charity etc." whose tenor was such:

LETTER XXVIII

"In Jesus Christ, the sweetest Spouse and most beloved and most special Friend, to the friend and Father, Brother Peter, the Lecturer, Christina in Stommeln, to arrive whither she tends, Master John had before written in Christina's name, and to find what she seeks, and with the Bride of Christ, happily to enter the bridal chamber of the eternal Spouse. Dearest, the novelty of this greeting took its occasion from the series of your letters: in which weighing the wonderful devotion of your heart and the sincere and true love, which toward the friends of God you bear, I am gladdened not a little and consoled. The pious avidity of which devotion and love desiring always to refresh with new and divine miracles," says the writer hence further speaking in his own person, "and by refreshing always more and more to enlarge, I have proposed to declare to you certain things about your daughter's passions and at the same time consolations. Which however I could not at all do, if not rather your daughter's happy alienation after Communion, than the relation of her own conscience, had shown me those things which I ought to write to you. I supplicate therefore your charity, that you correct her, how she, after the joy from the liberation of the Plebanus, in this part about the promise not well kept, and if it seems fitting reprove her. That happy day therefore being past, in which the benignity of the eternal Spouse, for the merits of his Bride, had happily placed the soul of the Priest, about whom in the second letter I had more fully signified to you, from the pains of Purgatory in the heavenly country with his Saints; above no. 42 your daughter in great consolation and exultation of heart, until the feast of blessed Mary Magdalene continually persevered. For indeed her blessed soul was often placed in ecstasy, and intent on the marvels of her Spouse; so namely, that when I sometimes entered her house or bridal chamber, in a wonderful manner she, although she held a spindle in her hand, and strongly drew the threads, or perhaps was doing some other manual work,

yet did not see my person standing by her, and often did not at all hear me speaking to her; until as if struck back and astonished by the excess of light, she returned to herself. Once however within that time your daughter communicated, namely, on the Saturday preceding the feast of blessed Mary Magdalene; and after the day of Communion until the third day she remained in great consolation.

[56] Which being past, the Virgin's battle is renewed, and the Spouse permitting against the Bride a multitude of demons is gathered; she began on July 23 to be vexed again by 100 demons, who on each night, up to the Assumption of blessed Mary the Virgin, wearying her praying with great weariness, with iniquitous persuasions and various threats, seemed to draw her back from prayer. To whom while the Virgin of Christ with a manly mind resisted, nor on account of their threats desisted from prayers; immediately the demons raged more bitterly; seizing her too, they lifted her up from the ground; and like a ball among their most cruel hands, they hurled her; and in hurling her they tortured her mind with various mockeries and blasphemies. Then great lightnings and thunders before the Virgin's sight they prepared by their wickednesses: and that on account of her disordered life the world had to be overthrown by them, with horrible voices they cried out. These torments, from the aforesaid day up to the day of the Assumption, on each night lasted: with this however added, that the demons themselves on three nights, and that this lasted to August 15 after the aforesaid torments, wounded the Virgin of Christ with most sharp instruments even to the greatest shedding of blood: but on one night they set her face on fire with lightnings. But the number of those demons was a hundred: who all, on that night which is before the Assumption of the blessed Virgin, confounded and trembling, before the sight of Christ's Virgin, came together; and confessing their manifold wickednesses, showed themselves overcome by her in all things, and suppliantly asked to be dismissed by her.

[57] The following day the Virgin of Christ comforted by the Lord, hastened to the church; and there communicating, snatched from herself and carried over the choirs of the Angels, when fully consoled, leaning on her most beloved Spouse, abounding in delights, into the bridal chamber of his sweetest heart she flew over; and there reigning together and rejoicing the Virgin, celebrated happily for the glorious Virgin the feast of the Assumption. But proceeding from this nuptial bridal chamber the Bride of Christ, how great or what honey-flowing words about the marvels of her Spouse she spoke, or how often for the greatness of admiration failing in heart she happily grew mute, I am not sufficient to write you. Among other things however one vision, which she related to me she had seen about the blessed Virgin in her childhood, the love of Christ and the pious devotion of your heart compel me to write to you. It happened therefore to your daughter, when she was still a little girl, and before she had received faith about her Spouse, about the feast of the Annunciation of the blessed Virgin, [she narrated that as a young girl she was three times presented to the Mother of God,] on three nights continually, to see one and the same vision: namely, how she was presented before the sight of the blessed Mother of God and Virgin, and sang two Sequences, one namely of the Holy Spirit, "Come holy Spirit, and send forth from heaven the ray of your light," but the other of the blessed Virgin, namely, "Hail noble rose, hail white lily"; on each night three times. Which finished, prostrating herself before the blessed Virgin, she prayed this prayer suppliantly: "I beseech you, mother of mercy, by the love of your most beloved son, that you obtain for me from him the pardon of my sins, and also procure me the friendship and favor of the same your son. as the future Bride of Christ:" As often as she finished this prayer, so often the blessed Mother of God and Virgin answered her: "Rejoice dearest daughter and exult; for you will be the most beloved Bride of my son and Friend." But from that time your daughter knew those two Sequences, although she had not yet learned the psalter, by heart, and gladly heard them while they were sung.

[58] Your daughter therefore was from the feast of the Assumption of the blessed Virgin, until the Friday which precedes the feast of her Nativity, in great consolation, but she began on some nights before the Nativity of the B.V. except the nights which precede that same Friday: on which nights namely, not visibly, but in heart sensibly, she sustained various kinds of torments. For on each night, when she ought to insist on prayers, the greatest weariness invaded her, and the manifold wickedness of the demons invisibly surrounded her: who indeed the demons brought the greatest lightnings and thunders invisibly upon her breast; moreover all kinds of torments, by which a man can be terrified and tortured, subtly thrust into her heart. But the Virgin of Christ, acting manfully, neither on account of the most grievous weariness of heart intermitting prayer, nor fearing the sufferings to be borne, but clinging immovably to her Spouse; passed through each kind of torments with a vehement impetus of heart: nor was the torture and grief less, than if she suffered all bodily. But on the third night, after the aforesaid torments, the Virgin of Christ, comfort and audacity received from the Lord, admonished the demons, saying: "I adjure you, O malignant spirits, in the name of the Lord Jesus, that if all these things are through your malice, you immediately indicate it." Then the demons crying out with a loud voice said: "O handmaid of God Omnipotent, behold we are all demons, a thousand in number; who by the consent of the Omnipotent brought each torment invisibly upon you, to be grievously tortured in spirit by 1000 demons. desiring to strike horror into your heart, or at least to retard you from prayers by the multitude of pains: but you invincible in all things, have conquered and confounded us all at once. We beg you therefore, handmaid of God, have mercy and dismiss us, because your prayers beyond measure torture and burn us up." These and like things as they said, the Virgin of Christ commanding, they went away. But on the next day, that is on the Friday which precedes the feast of the Nativity of the blessed Virgin, the Virgin of Christ glad went on to the church, and immediately the Body of the Lord being received, that sweetest Spouse, snatching her blessed soul, carried it over into the secret bridal chamber of his most beloved heart; where, according to the multitude of the preceding griefs, divine consolations gladdened her soul ineffably.

[59] Your daughter therefore remained from that day, until the Octave of the Nativity of the blessed Virgin in great consolation. But it happened on the third night, on September 18 going to Cologne which is after the Nativity of the blessed Virgin, that she with her Brother Sigwin and a certain other man, for certain business went to Cologne through the night: but her brother drove the cart with the hook. And when now they had begun to approach Cologne, and as it were the middle part of the night still remained, the horses being loosed from the cart they let into the pastures, and laid themselves down on the ground for the sake of sleep. Then the Virgin of Christ mounting the cart, sat watchful above the sacks. the demons compel her to descend from the cart, And behold that ancient serpent, to his great confusion, was present: who with such great force moved the wheels of the cart here and there, that the Virgin of Christ could not remain on it. Wherefore descending from the cart, with bent knees the Virgin of Christ insisted on prayers. Then indeed the unceasing malice of the cunning serpent assailed the Virgin of Christ with various machinations of its cunning. And first indeed transforming itself into the form of wolves, and wishing to strike horror into her, with flashing eyes and biting teeth attacked her, as if it would devour her: and like wolves about to mangle her horses and her brother to terrify her; whom while it saw persevering intrepid and immovable in prayers, turned from her, it at once turned to her brother in a like manner; and as if it would continually suffocate him, brought a lamentable sound, as if from the mouth of her brother, to her ears: then thence with a swift course it ran to the horses, and similarly did with them. But after this infinite wolves came, who doing in a like manner with the brother and horses, hid these too utterly from the Virgin's sight, as if they had been devoured by them, and at the same time filled the field with horrible cries. But the Virgin of Christ stood, beholding and recognizing the demons' wickednesses, constantly and intrepid, persevering in the devotion of prayer: and not only did she deign not to dread the demons' opinions; but not even to perceive, or at least to think of them at all. For having full confidence in the Lord, she meditated this in her heart, that it would be possible for omnipotent God and easy, both the brother and the horses, even if they had been devoured by wolves, wondrously to restore.

[60] As she thought these things, the demons in the form of wolves vanished; as also others under the form of various beasts. and immediately another demon, coming in the form of a most beautiful young man, first attempted her with flatteries and coaxing speeches, then wearied her with the illusions of his wickedness. But after this a multitude of demons came in the form of men: who while they had exercised their wickednesses in various ways, and could neither terrify the Virgin, nor bend her from prayers, immediately disappeared. But after this various troops of demons, some in the form of cats, some in the form of dogs, some in the form of bears, but the rest in the form of various horrible animals, both flying and creeping and horned beasts came; who in a like manner as above was said about the wolves, exercised their wickednesses: in all things the Bride of Christ intent on her most beloved Spouse, immovable in prayer and faith remained. But at last, all those demons coming together, and admonished by the Virgin, confessed themselves to be demons, and cried out with a loud voice, and said; "You are immovable, O handmaid of Christ Omnipotent, because we can terrify your mind with no horrors nor remove you from prayers by any of our arts. Dismiss us therefore, handmaid of God, because by your prayers we are miserably burned and tortured." And when these and like things they had cried out with tearful voices, at length loosed by the Virgin's command, they went away.

[61] Let the hand now cease for the rest to write, for now it pleases more to weep, than to say anything, For her, distressed by the losses of her household goods, over the various distresses and tribulations, which surrounded your daughter. Alas! my dearest Father, what happened or what befell? For this which your daughter had long and much dreaded, was enlarged; and what she had hoped, was prolonged, and as if utterly denied. Always indeed she dreaded, lest she should be mingled with secular business, which distracts and occupies the mind: but also now most of all she hoped, that by your aid and counsel her brother being led into religion, and her debts paid off, and all the cares and solicitudes of the world set aside, alone with the Alone she could freely reside, be free for prayer, attend to devotion, and cling inseparably to the marvels of her Spouse. But, alas! divine judgment ordaining, it turned out otherwise. For the Lord extended his hand; and the five horses, which they had, he touched with a grave disease; and the crops scarcely with great labor

brought in, at the greatest crisis of necessity, when now they ought to till the fields for sowing, the aforesaid horses he laid low as if by sudden death; so namely, that within the space of three weeks two horses, then on one day one, but lastly again two on one day were flayed. Wherefore your daughter is manifoldly troubled, because by the debts, which she had wholly hoped to pay, she is weighed down. But alas! neither from her brother, now wishing to put off the tilling of the fields, about whose salvation she is too anxious, is she freed. And when now two letters, full of divine miracles, she has transmitted to your charity, in each of which for the same one she asked you more attentively and affectionately; you however, by I know not what cause hindered, sent back nothing which might console her in this part.

[62] But it remains, what above all things tortures and afflicts her mind more: since indeed that sweetest Spouse the delicate consolation, then most necessary, has utterly removed from the heart of his beloved Bride; her too, and by the withdrawal of divine consolation, to be contemptibly mocked, and horribly tortured, he assigned to various troops of demons. If therefore, dearest Father, there are in you any bowels of mercy, if any affection of charity, compassionate, I beseech, your friend, in every part desolate; succor your daughter, surrounded by such great distresses. And who, I ask, will succor a daughter, placed in such great distresses, rather than a Father? not indeed a carnal one, but altogether a spiritual and special one. But who will more worthily console a desolate friend, than a friend? and a friend indeed, not hired by the vain hope of an earthly reward, but led by divine charity; whom not the nearness of the enticing flesh associated to the friend, but the affinity of divine charity wondrously adopted. Recall too, dearest Father, what you wrote; remember what you wished. For you wrote and wished to be willing to labor on this account, that she might rest; therefore to be willing to be occupied, that she might be free; therefore to be willing to be disturbed, that she in the presence of her Beloved might be able to be more freely delighted. Mindful therefore of these words and of the whole faith and charity both of the Spouse and of the Bride, the writer of the epistle implores Peter's aid, transfer yourself to our parts as quickly as possible, snatch the daughter from distresses, comfort your friend in such great tribulations; moreover place the friend's brother, from the billowing waves of this world, in the life of Religion. And that the labor and the journey may weary you less, let your charity know this, that if you transfer yourself to our parts, the daughter now long desired together with John you will be able to lead back. But this I therefore say, because your daughter to doing this is more inclined, although she has not yet conceived a full will. Yet I hope that at your coming this which is now less inspired the Lord ought to inspire her more fully. And this your daughter commands you, that first you provide for her about a solitary and quiet dwelling, and at the same time about a chapel, in which the aforesaid John the Priest to be ordained may be able to celebrate.

[63] Many indeed and wonderful things remain about the passions of your daughter, [promising that hereafter he will accurately write the things which happen to the Virgin:] which between the Nativity of the blessed Virgin and the feast of All Saints happened, which to you for the present I could neither write, nor would. Which all however, with the rest which afterwards, God being propitious, I shall perceive, I will solicitously knot together, and faithfully reserve for your coming. For the rest, Father" (Christina adds) "dearest, this I complain to you, that Prior Ingeld, by I know not what negligence, did not see me: nor did he speak to me about the business of my brother, but she commends herself to him on account of which I was so much the more troubled; the more I would have been gladdened in your letters, which the aforesaid Prior had brought, had I not, after his departure, on the Sunday following the feast of Bartholomew, received the aforesaid letters. You therefore, dearest Father, weigh diligently each and all the tribulations of my mind and body: and with the eternal Spouse and your Friend aid me by continual prayers; and to accomplish those things which the letter contains, hasten as quickly as possible. The Lord Plebanus greets you, Master John, Hilla of the Mountain, my brother and sister, and the writer, about to receive holy Orders. with the rest of your friends; asking that for them you faithfully pray; but especially for Master John, because to holy Orders, namely of the Diaconate, and consequently of the Priesthood, he desires to be promoted. Pray therefore to God with devout prayers, that, if it be pleasing to his will, and if the aforesaid John ought to advance to greater humility and devotion, he hear his desire in this part, and order and dispose his mind and all his acts according to the good pleasure of his will. The little book promised to Master John for our consolation we would hitherto ask for, if we did not truly hope that you would come personally. Farewell, dearest Father, and flourish in the love of the eternal Spouse and your intimate Friend. To this letter, not the lack of letters, but the abundance of your person long and much desired may answer. Again I say, Farewell and always rejoice in the Lord."

[64] Because one petition is contained in each of these letters, says Peter; namely the procuring of the salvation of Christina's Brother, As to the Virgin's brother Sigwin, and his placing in religion, therefore I joined them. Which petition the Lord with wonderful clemency and in a fitting manner fulfilled: for when I had received the former letter in the Provincial chapter of Skänninge, and had been much moved in heart on account of the grave complaints; I conferred with my most special Father the Prior of Lund, Bertold, how we might be able to console the troubled Christina; and he, because about Christina's state he was bound by special devotion, moved to compassion, sent her twelve shillings of Sterlings, to relieve her poverty: Peter has him led to himself and to the Order; moreover a good counsel occurred to us for mitigating her disturbance, that we should call her brother, and provide for him about entering the Order of Preachers. When therefore Brother Maurice, of whom in the foregoing mention has often been made; had been made companion of the Definitor of the general Chapter to be celebrated at Vienne, and he was known to Christina; we committed the business wholly to him, asking that he would deign to lead the aforesaid brother of Christina with him into the province of Dacia. Who fulfilling our petition with effect, came with the same on the vigil of B. Lawrence to Visby, where then the Provincial Chapter was celebrated, bringing a letter, whose tenor was such.

Letter XXVIII

[65] "In Jesus Christ, the sweetest Spouse and Friend, to her dearest Father and Lord Brother Peter, Lecturer of Gotland, Christina in Stommeln, his poor little daughter, humble and devout prayers, and whatever in the bridal chamber of the eternal Spouse can be found more pleasant. bringing commendatory letters from his sister; To your benignity and faithfulness, dearest Father and Lord, (which to me everywhere and in all things you show with paternal affection, and especially in this present deed, namely that for my brother you have so faithfully labored, that I shall never by any merits be able to thank you) I wish, and ask that that sweetest Spouse and Friend may repay you for me, who is benign and faithful and the most copious repayer of all goods. Fully confident therefore of your benignity and faithfulness, my brother, a simple man, bashful and meek, whom I always from infancy among all my brothers and sisters according to the flesh specially loved; and, as it were retaining a firm hope of his eternal salvation, was wont always to foster with pious exhortations and kind addresses, I send to you, and commend to your charity in Christ; solicitous much for his salvation, asking suppliantly, in all faith and charity by which we mutually love each other, that you kindly receive him as a stranger and pilgrim in your parts, and bestow on him the benefits of charity more than on me, if I were personally present, for God's sake. I ask too, if it can ever be done, that you procure him to be placed in your Convent: where having him in the place of a son, watering him as a tender little plant with pious exhortations and saving doctrines, you may inform him to a holy and religious life. For this with great desire I desire and wish: because I trust in you before all mortals. But if however it cannot happen, and that he be placed in such a place, I ask most instantly and devoutly, that you faithfully commend him to the Lord Prior and Bertold your special friend, and at the same time to each of the Brothers of that convent; and exhort them, that they kindly receive him, and with pious exhortations and familiar addresses institute his conduct, and foster his mind. For to be exhorted to good, and to be kindly addressed his conduct demands.

[66] And since, among all the Orders of holy religion, where he may easily persevere. the Order of Preachers I always embrace with sincere love and special devotion, that my brother be placed in it I rejoice indeed and am delighted. Therefore that the same my brother, not elsewhere, but in the order of your Brothers you place; and procure to be so kindly treated by the Brothers, lest the strange place, the gravity of exile, and the austerity of discipline bring weariness on him and make him grow torpid in good; and perhaps (which far be it) compel him to return to his country, to the immense grief of my heart. And after many things of this kind, was added: I ask again and admonish, that to the great gladness of my heart you write back to me all things in order, where, how, or when the same my brother has been received into your Order, or how it has gone with him on the way, as quickly as you can. But this too I vehemently desire, that you lead him to our parts in the habit of the Preachers: because if it were the will of God, nothing would so much draw and move me, to dwell in your parts. Written on the day of the Apostles Peter and Paul. Farewell forever." But this letter being received, says Peter, I procured, with Prior Bertold, the entrance of Christina's brother Sigwin into the Order of Preachers; Therefore the habit is given to him on August 29, 1282. who also on the day of B. Bernard assumed the habit of the said Order. In all things may the Lord be blessed, who in this heard the desire of the poor.

[67] The case further, which is subjoined to the letter of brother Lawrence, studying at Cologne, is continued; which thus begins.

Letter XXIX

"To my dearest Father in Christ Brother Peter, Lecturer of Skänninge, the least of his sons." But the aforesaid case was written thus: "To the reverend and in Christ beloved Father, Brother Peter Prior of Lund, Brother Lawrence of the same Convent, existing at Cologne, reverence and filial obedience." And after many things: "Christina on the feast of the Lord's Nativity was terribly afflicted. For by night she was thrown into the greatest mud, Christina on the night of the Lord's Nativity thrown into the mud, 1281. far from her house; and scarcely half-alive drawn out, was found

torn in her whole body. May your paternity fare well." Peter adds: The place into which she was thrown I often passed through: but from those who knew the matter I heard, that she was wholly immersed in the mud, so much that of her body or of her garments nothing appeared, except the extremity of her cloths: which indeed passers-by seeing, and digging out, by this indication found and dug out and drew out Christina. At another time the devil threw Christina wholly naked, in the greatest frost of a winter night, into a certain heap of wood, from which she could in no way free herself; which was in the court of the elder Advocate, which is distant from Christina's House, from which she was thrown, a stone's throw: whom the elder daughter of the Advocate hearing groaning by night, and marveling and inquiring, at length finding her clothed in her garments and sent her back to her house.

ANNOTATIONS BY D. P.

BOOK IV.

Containing the acts about Christina from the year 1280 to 1287, written to Brother Peter, by the Master of the Scholars of Stommeln, John.

In Bolland's copy, after the rest of the epistles, which we keep for the following book, there followed a blank page with the word "Begins" written above, which seems to be a sign, not only of a fuller title lacking, but also of a prologue, at least designated by the author or collector. But this whole book is a continuation of Epistle XXVIII of the preceding book at no. 59 narrating the acts up to the Octave of the Virgin's Nativity, from which Octave the beginning is now taken: as the writer there had promised he would do, now at no. 63.

CHAPTER I. The deeds from the Octave of the Virgin's Nativity up to after the feast of All Saints.

[1] Therefore the Bride of Christ, from the Octave of the blessed Virgin, up to the feast of All Saints, In the year 1280 on September 16 Christina remained in the most grievous tribulations of mind and body: and as it were through a whole week, without affliction of body and persecution of demons, she sustained great weariness of heart, and not without great difficulty could pray. But on the following a week the Bride of Christ is surrounded by demons, who vexed her mind on each night, as it were through one week, with various threats and reproaches; and on alternate nights, taking up the Virgin's body, they threw it into a vat, full of boiling pitch and sulphur: and leaping with their feet upon her, plunged her deep into the vat: insulting too with horrible voices, they said: she is plunged by the demons into pitch and sulphur: "Behold now you see, that you have no other God or Lord except us. For we on account of your disordered life dominate over you, and according to our judgment, when we will, we spare you; but when we will, we gravely torture you." And when in this torment the second week had passed; the demons, the arts of their malice being changed, came to the Virgin, in the form of Friars Preachers, for almost one week, on each night. And on the first night indeed two and two demons approaching her, in the form of Friars Preachers; on the 23rd she is solicited by them to defect, set forth to her her whole manner and order of life, and asserted by various arguments and authorities that she had been deceived in all things. Moreover, those who had been more familiar to her said: "Behold we pitying your error, have led both known and unknown, most expert in all knowledge, that they might convert you from your error; and recall you to a rational life by their counsels; but you with a pertinacious mind do not acquiesce in their admonitions, nor come to your senses from your most foolish opinion." Then when these and many things of this kind they spoke; the Virgin of Christ is led before the sight of the Prior; in whose presence by all the Brothers, generally and specially, with various speeches she was afflicted.

[2] But at length comforted by the Lord, and audacity seized, she addresses the Prior with these words: "Let now be led, I beg, Lord Prior, your Brothers, who by their iniquitous speeches and perverse disputations my conversation and life, those appearing in the form of Preachers: which indeed is Christ, have fallaciously reproved; and I will utterly reprove each of their assertions." Then according to the Virgin of Christ's desire, the same Brothers were led to her, two and two, in the order in which before they had come, repeating the same speeches and propositions, which before they had proposed: to whom the Virgin of Christ boldly opposing herself, annulled each and all their reasons, and together with the Prior showed them liars in all things. resisting whom strongly, At length the confounded multitude of demons, before the Virgin's sight, is reduced to nothing: from whose confusion the Virgin is made more cheerful and more steadfast. But, alas! such pleasantness and audacity, lasting only for one day, is utterly taken from her. Further the same demons, on the following night, coming in the form of Friars Preachers, on the 30th day she can no longer even answer; assailed the Virgin of Christ with various fallacies of arguments, in the manner above said, and afflicted her mind miserably beyond what can be believed. This affliction lasted as it were through a whole week on each night; in which the Virgin had no consolation; nor could she answer, as the first night she had done. For esteeming them Brothers, not demons, the more was she vexed by their speeches, the more she had always had greater familiarity and grace toward them, and had been many times consoled by their counsels.

[3] But on the last night of this affliction, after the most grievous affliction of the aforesaid demons, yet at last on October 5 she compels them to confess who they are. the Virgin of the Lord consoled by the Lord admonished them saying: "I adjure you, by the name of the Lord Jesus Christ, that, if you are Brothers or demons, you immediately indicate it." Then crying out they said: "Behold we are demons, by the power of the Omnipotent compelled to this, that we might tempt you with our fallacies, and vex your mind with various disputations: but behold we are overcome by you in all things and confounded, for you handmaid of God with a persevering mind have conquered us, and reduced all our propositions to nothing." And when these many and like things they had said, immediately they vanished. Therefore the Virgin of Christ, from this deed gladdened very much, on the following day remained in consolation. Which being past, the Virgin of Christ, on each night, until the Friday which is after the feast of B. Dionysius, was tortured by the demons and cast into a vat full of sulphur and pitch, Again from October 7, and by the same demons, blaspheming and leaping upon her, was plunged. But Christ, who did not desert his beloved Bride, to free her and heal her on each night destined five Angels: who comforting her with pious addresses, on so many nights tortured by the demons, and healed by the Angels, faithfully affirmed that by the Lord they had been appointed guardians of her five senses. But this affliction by the demons and comfort by the Angels, on each night until the aforesaid Friday, she sustained: on which Friday when the Virgin of Christ for the sake of Communion ought to hasten in the morning to the church: it happened that a certain matron met her behind the village, who said that the Plebanus had gone to Cologne, and that Mass ought not to be celebrated that day. on the 11th, from desire of Mass she vomits blood from mouth and nostrils: At these things heard the Virgin of Christ vehemently disturbed, and made as it were lifeless; yet compressing the grief within herself, and seizing the cloak which she wore, with an impetus of spirit she went on to the church; and there immediately prostrated on the ground, from too great compassion of grief, she vomited warm gore from mouth and nose; and so there immovable and lifeless she lay long, so that she neither felt those moving her, nor gave answers to those speaking to her.

[4] then she is found rapt into ecstasy; Meanwhile, when it was now about the third hour, behold the Plebanus, who had passed the night in the next village which is called Poilheym, came. Approaching therefore the Virgin of Christ Hilla of the Mountain tried to rouse her, and to gladden her about the Plebanus's coming. And when long and much by admonishing and speaking she insisted; a wonderful thing! she neither, when she was moved, felt it; nor gave any answer to the one speaking. At last now the bell was rung for Mass, and the Plebanus being prepared in the wonted manner the Office of Mass is begun. And when now it had been reached up to the place of the Gospel, the Virgin of Christ inwardly admonished by the spirit to rise, and to come to Communion is bidden: and that the Gospel be read, she is likewise taught. From which true admonition the Virgin of Christ comforted, immediately rose; and a certain girl, that she might forewarn the Plebanus about her Communion, and at the same time bring water for washing, she begs. and Communion being received, Which done and the water brought, she washed her face on account of the shed blood: and Mass finished approaching the Altar, in the wonted manner she communicated; and then continuing that whole day in groans and most bitter weepings, she perceived no consolation from her most beloved Spouse; except that at length assured of his will, she gave thanks. But when it had become evening, the Virgin of Christ from the church is led into the reclusory, where while until the following day she remained unaware, a certain miracle, which to the glorification

of his Bride, and to the confusion of the demon, Meanwhile her key is taken away by the demon, we beholding it, the divine clemency wrought, I will intimate to your love. For on the same day, on which the Virgin of Christ ought to come to Communion, she had left a certain key from her chamber, in the place in which she is wont to reside, in the church; which after this Hilla of the Mountain finding, hid under the mat and straw of that place: but this key afterwards seeking Master John, Hilla of the Mountain and the other Hilla, and the straw with the mat being everywhere turned over, could in no way find it; nor a wonder, because the demon's cunning had carried it off, or hidden it from their eyes. But on the next day, that is on Saturday before Vespers, when the Virgin of Christ was made somewhat in possession of herself, about the loss of the key by Master John among other things it was revealed to her; and Vespers being said, when the same John and Hilla were together in the reclusory, and is brought back toward evening of the 12th day. and the Virgin of Christ with bent knees prayed before the window; through which from the reclusory one looks directly to the altar of the blessed Virgin; behold that same window, since it was shut, in a moment from its hinges and bolt is cast out by a certain demon, and upon a certain chest together with the aforesaid key is thrown. Which demon with a suppliant voice said this: "Take the key, Handmaid of Christ: for the power of the eternal Father compelled me to bring it back to you taken away." And these things said immediately he vanished, and the Bride of Christ prostrate gave thanks to her Spouse.

[5] The Virgin of Christ therefore was until the third day of her communion, without persecution of the demons, On the 14th a new tribulation comes to the Virgin, somewhat consoled about the manifestation of the divine will. Which being past, the sharpness of the passions with the number of persecutors is enlarged: for on each night until the feast of All Saints, horrible troops of demons coming into the bridal chamber of the Virgin, insisting on prayers, labored to draw her back from prayers by iniquitous persuasions and various threats. To whom while the Virgin of Christ resisted with a manly mind; while she is scorched with a glowing iron, the demons themselves more exacerbated, and rushing upon her, pierced her thighs with a fiery iron: with which too lifting her up from the ground, they tortured her a long while by wrestling with each other within them. But after this they dragged her, despoiled of garments, with the same iron through thorns, hedges and brambles, by threatening, insulting, and in various ways blaspheming, to the next village, which is called Poilheym; b where this by their wickednesses they brought about, and dragged naked to Poilheim, that the dogs of the whole village, as if to devour her, seemed to run together: from whose barking by a like fraud it came about, that the people of that village of both sexes, both good and reprobate, seemed to stand by at the spectacle and to the ignominy of the Virgin; and the reprobate indeed insulting her said: "Behold now are made plain the seductions and errors of this seductress, for she never wished to acquiesce in wholesome counsels, and to come to her senses from her error; deservedly therefore by the demons she is thus dragged, and her life will be ended by a most foul death." But the rest, under the form of friends stood by, who by weeping and as if compassionating said: "Alas! what so ignominious did it ever befall us to perceive about you? alas! how are you dragged by the demons, and now by them utterly suffocated? Nevertheless still come to your senses from your error, and acquiesce in worthy counsels." O would that the Virgin of Christ had then lacked the discernment of her senses, that either the horrible voices of those reproaching, or at least the speeches of those fallaciously compassionating, had lain hidden! but, alas! to the greater shame and bitterness of her heart, she had a full discernment of all her senses, and a perfect knowledge of the bystanders; whom too she believed to be not, as they were, demons, but men.

[6] But amid all these things, what is more lamentable, she felt no consolation at all from her most beloved Spouse. But clinging inseparably to her Spouse, and destitute of all divine solace; against all these things she contended by the virtue of mind alone. At length crying out with a loud voice, she said: "O Lord Jesus Christ, most kind Spouse, I beseech you, by your glorious death and passion, and by the opening of your sweetest heart, which for you was contracted out of charity: that, if by your consent I am to be killed by these malignant spirits, you deign to receive my heart, contrite and distressed with many griefs, in peace, and to preserve it in your most kind heart." And when these and like things by crying out she prayed, and received no consolation from her most kind Spouse; the demons therefore insulting, on account of prayers of this kind the demons more bitterly incited, and seizing her, to the first village, and consequently to the second village, and consequently to the third, which are situated near the city of Cologne, c miserably dragged her; and in a like manner, as above said, treated her in each village. But after this by threatening, insulting, and blaspheming, and dragging her up to the city of Cologne they led; and there dragging her through all the streets and squares of the city similarly, and through the city of Cologne dragging her, as was said before, they stirred up dogs and men of both sexes to the reproach and derision of the Virgin of Christ. Then, with great haste and the mockery of those following, they dragged her to the cloisters of each Convent, both of Religious and of Seculars of that city. In each of which, while by the aforesaid demons, under the form of certain secular and especially religious persons, she was hostilely mocked, and with various illusions and blasphemies miserably and beyond what can be believed was vexed, and by certain ones as friends weeping and as if compassionating was persuaded to come to her senses from her error, in the sight of all the demons seizing her, threw her into the sewers of each Convent, and immersed her body deep in the most foul filth.

[7] From which at length snatching her, to greater confusion, and from each tower into the sewers below casting her, with the iron pierced through her thighs, dragged her to each place, and to the towers and pinnacles of each church with head reversed hung her. And some of the bystanders reproaching her said: "Because it is worthy, that that deceiver, who never wished to obey good counsels, be damned by so most foul a death": but others by weeping and as if compassionating, admonished her to convert herself to a rational life. At length, when these and very many like things by the bystanders were blasphemed, the aforesaid demons approaching, fixed most sharp hooks into her body: with which atrociously dragging her, cast her from each tower, and into the same sewers anew threw her: where her on each occasion the wondrous and to-be-proclaimed clemency of the eternal Spouse, without the consolation of his presence, through his Angels deigned to visit, gladden, and comfort; which wondrous healing and comfort however brought no solace to her heart; but rather grief and suffering, through the most impious reproach of those demons, doing the same before the houses of her brother and sister. enlarged. After this therefore to the public places, in which the tumult was greater, similarly also before the houses of the brother and sister of the same Virgin, who dwelt in that very city, she is dragged by the demons: and there in a like manner, as above said, by the demons she was mocked, blasphemed, immersed in sewers; moreover to the lintels of the houses, many standing around and mocking, she was hung. Among whom were two demons, standing in the form of the Brother and sister of the Virgin herself, who crying out with tearful voices said: "Alas! that your mother bore you into the world! Alas! that you were ever called our sister! Behold now openly on account of you we are confounded, and further of all worldly honor on account of your madness we are deprived."

[8] She nonetheless faithful to the Spouse, In all these places and torments the Virgin of Christ had full discernment of her senses, and believed the troops of those persecuting to be men not demons; clinging too to the wounds of her most beloved Spouse, immovably directed the prayers above mentioned, by crying out more frequently, to her most kind Spouse; which however the Spouse himself, not as if despising the cry of his most beloved Bride, repelled; but faithfully providing for the honor and utility of his Bride, deferred a little to hear her. But at last the Bride of Christ by the demons from the city, all accompanying, is dragged through the river of the Rhine d to its mills: on whose wheels, others from the bank watching and reproaching, by the aforesaid demons, with the same iron by which she had been dragged, she was hung. Where while she was tortured a long while, at length the demons taking her up, threw her into the river of the Rhine: and casting millstones upon her, even under the waters of the Rhine, plunged her deep into the depth of the river. O happy submersion, by which of the horrible demons there was made a dispersion; and nonetheless of the most desired Spouse there is felt a return. For when the Bride is thrown into the depth of the Rhine, her blessed soul is carried over into the heart of her sweetest Spouse; but her body is devoutly received by two Angels, and cured of all weakness was kept in the depth with great reverence. there she is divinely recreated. Then indeed the depth of the waters was made a place of delights; which too at God's nod is illumined with a wondrous light and diverse and most beautiful kinds both of fishes and of animals are gathered before the sight of the Bride of Christ; of which each, proceeding with bowed heads, most devoutly exhibited honor and reverence to the Virgin of Christ; and their creator, who wrought such great miracles through her, in various ways blessed. And when it was asked of her, how she could understand the voices of the irrational animals, it was answered by her that in that eternal truth, to which the friends of God are admitted, the voices and intentions of all irrational animals and creatures, as of rational ones, are perfectly understood. By such marvels therefore delighted and by Angelic addresses consoled the Virgin of Christ is led out into the bridal chamber in such great joy, that for too great amazement she could not know the way or manner of being led back.

[9] While these things are done up to November 1, These passions the Virgin of Christ from the next Sunday after the feast of B. Dionysius, until the feast of All Saints, on each night sustained from the demons; and consoled by the Angels, was wondrously led back home, and on the following days appeared much pleasant. It happened however meanwhile on a certain night, that the Virgin of Christ by three demons was wondrously and subtly mocked in this manner. the demon feigns a letter of Peter, by which he calls her to himself: There came a certain demon under the form of Master John into her bridal chamber, carrying a certain letter in his hand, and said: "Behold, Christina, this letter Brother Peter has sent you, commanding and asking most intimately, that you come to his parts: deliberate therefore over this and hasten; for I am prepared with you, if it please, to turn aside to the same parts." At these things heard,

the Virgin of Christ astonished feared. But esteeming that it was Master John, she answered thus: "Master, this matter ought not to be incautiously attempted, but rather God is to be entreated, and consulted in all ways about it. Go therefore, and faithfully entreat God, that whatever in this part shall be of his will, he may deign propitiously to inspire us." And these things said scarcely had he gone out, then he assumes the form, as of one coming to lead her away: and immediately two other demons came; one namely in your form, and the other in the form of a certain Prior of your province; and he indeed who had come under your person said thus: "You know, O Christina, dearest daughter and friend, for what cause we have come to these parts, and why we have sustained such grave labors? After, Dearest, I received the letters about your state long desired, compassionating much your tribulations, I destined to you consolatory letters as quickly as I could; but in this I could in no way yet rest, until through the aid of this Prior, much beloved by me and your special friend, I obtained leave of coming hither. Now therefore, Dearest, our counsel which indeed we believe will be well-pleasing to God, in following us hasten to accomplish as quickly as possible."

[10] At these words fearing and marveling, she answered: "Dearest Father and Lord, but the fraud is detected: I compassionate your pilgrimage and labor; and to your charity and faithfulness from my inmost heart I give thanks: but may God himself, the repayer of all goods, for each and all the benefits bestowed on me eternally answer you. But these things, which you say, I dare not attempt, nor am I able, unless it shall have been divinely inspired to me. Wherefore, go, and entreat God with most devout prayers, that if it shall be well-pleasing to his will, he may deign to inspire me." And when these and like things long they spoke with each other, the Virgin of Christ, that she might consult God about this, turned to prayer as quickly as possible: whose prayer was of such great efficacy, that those demons under the form of Brothers, resolved into a most foul mist, suddenly vanished. Therefore on that night, which precedes the day of All Saints, after various afflictions and at the same time consolations, of which it was said above, when the Virgin of Christ had been wondrously led back to her own bridal chamber; by the Angels immediately before the sight of the Virgin all those demons, he himself on the feast of the Saints, who had been against her from the Octave of the Nativity of the blessed Virgin up to this hour, are gathered, and the number of them was in all three hundred and three thousand. But three hundred were of those, triumphs over 303,000 demons. who had tortured her from the Octave of the Nativity of the blessed Virgin, up to the Friday after the feast of B. Dionysius; but three thousand, who had troubled her worse, up to the feast of All Saints. Who all, setting forth each and all their wickednesses and malices showed themselves overcome by her and confounded in all things; crying out too with miserable voices, suppliantly asked to be dismissed by her, because they vehemently burned: but at length, she commanding under the name of Jesus Christ, with great howlings they withdrew. On the next day, that is on the day of All Saints, the Virgin of Christ with a serious mind hastened to the church; and the Body of the Lord being received immediately into the bridal chamber of the eternal Spouse she entered, where abounding in ineffable delights and joys, with all the Saints happily she exulted. But thence returning, her Spouse with various heraldings of praises she magnified.

ANNOTATIONS BY D. P.

CHAPTER II. The remainder of the year 1280.

[11] From the feast of All Saints almost up to the Advent of the Lord, She about to communicate on November 15, your daughter remained in consolation and great exultation. Once meanwhile your daughter communicated; that is on that Friday which is after the feast of B. Martin: on which day, when the Virgin of Christ in a fervent desire of heart ought to go in the morning to the church; behold that craftsman of all deceit, desiring to hinder the Virgin's desire, into the form of a certain maidservant of her brother, dwelling at Cologne, wickedly transformed himself; and coming behind the village, with a swift course preceded the Virgin of Christ, and touching her garment, said this: a demon meeting her in the form of a maidservant, "O dearest girl, why do you dissemble to hear me thus running after you, and many times crying out? Return, I beg, quickly: for I have an arduous business to announce to you on behalf of your brother." The Virgin of Christ, supposing that it was her brother's maidservant, and at the same time her namesake, answering said: "O dear namesake, if in anything I was troublesome to you, indulge me I beseech: for God knows, that I did not hear your voice: but know this that I will in no way return with you." But she, when she saw that she could in no way bend her to returning by these speeches, gravely groaned, and with a tearful voice said: "O dearest girl, the grief of my heart I can no longer conceal from you, but the cause of my coming I will tearfully reveal. Behold your brother Henry has been wounded unto death: by whom sent I ran the whole night, that I might the more maturely announce it to you. For you know that the same your brother, she feigns the brother mortally wounded, needing her help: without fear and knowledge of God, in grave peril of his soul, has always lived in the world: come therefore, dearest, and succor your brother now about to die: for you can, by your pious and wholesome exhortations, excite in his heart the fire of compunction, inspire the light of divine knowledge, and so thenceforth place his soul, snatched from the gates of hell, in the heavenly country." At these words the Virgin of Christ as if less compassionating, but strongly persevering in her purpose, answered: "God, who is the creator of all and at the same time preserver, may he for his clemency deign to strengthen and preserve my brother: for I by no reason can now return, because I have the purpose of communicating."

[12] These things said the Virgin of Christ turning herself away hastened to the church; and when she had proceeded a little, but accomplishing nothing, is compelled to confess the fraud, the same demon transforming himself into the form of a most black puppy, ran before her on the way, by which she had to go, and pulling her garments with biting teeth, did not let her proceed. Then the Virgin recognizing the demon's cunning, admonished him by the name of the Lord Jesus Christ, saying: "I adjure you, O malignant spirit, by the Virtue and Passion of our Lord Jesus Christ, that the alien forms, with which you are fraudulently clothed, being put off, you show yourself who or of what kind you are in your proper essence; nor hinder or offend my journey further in anything." Here that demon, at the invocation of this sweetest name, yielded to the Virgin's command, and the horrible form of his deformity being resumed, with a loud voice crying said: "O Handmaid of omnipotent God, have mercy on me: for I am that same one, who in the form of your brother's maidservant before met you, and she communicating, is joined to the Spouse. announcing to you mendaciously about the injury of your brother, desiring to disturb your mind and to recall you from the purpose of Communion: but you, infallible and immovable Handmaid of Christ, by the insuperable constancy of your mind overcome our frauds, and crush all our forces." And when these [and] very many other things he had said, he was dismissed by the Virgin, with great confusion. But she more comforted in the virtue of her most beloved Spouse, came up to the church: where after the reception of the Body of the Lord, in the ineffable admiration of her most beloved Spouse happily she passed the day; then until B. Catherine's she remained consoled.

[13] On the 23rd, consolation is withdrawn. But then indeed, the Spouse withdrawing his delectable consolation, in the Bride's heart a huge weariness arose, and the sacrifice of her prayer was performed with the most grievous difficulty. But in this weariness the Virgin of Christ, without any persecution of the demons, persevered up to the first Sunday of the Advent of the Lord: which being past, a multitude of demons surrounded the Virgin of Christ, On December 2 the demons return: who on each night up to the feast of B. Nicholas, with perverse persuasions and various threats, labored to draw her back from prayers. To whom while the Virgin of Christ manfully resisted, the demons dashing her body against the walls, tortured her with hard blows. But on that night, which is before the day of B. Nicholas, after very many threats and afflictions, the demons fastening a rope to the Virgin's neck, on the 6th, naked they hang her from an oak, and her hands being cruelly bound behind her back, dragged her naked from her couch. But one of them strongly impressed a horrible hand on her head, and brought a vehement and long-lasting grief on her; dragging her thus into a great oak, which is situated behind in the court of the Virgin herself, they hung her as a malefactor. Where while her mind with many threats and blasphemies they had afflicted a long while; at last fixing iron claws into her body, and mangle her with claws: by tearing her flesh piece by piece drew it off, and so at least cast down her very body. Which done, the demons disappeared; and immediately came two Angels divinely sent, who lifting up her body, and healed in all things, with great reverence and consolation, led it back to her own chamber. Morning being made, the Virgin went on to the church: and communicating, remained without consolation; except that at length, after bitter tears and groans, of her tribulations she merited to know the will of her most beloved Spouse. And since her left hand, as, alas! always in Communion is wont, was then not armed with gloves, a most beautiful Cross, in sign of the subsequent battle and victory, on her finger

appeared.

[14] from the 9th to December 24 on so many nights they dreadfully drag her, But she was without the persecution of the demons, somewhat consoled about the will of her most beloved, until the third day: which elapsed, the sharpness of the torments and the number of the tormentors is enlarged. From then indeed, until that night which precedes the Vigil of the Lord's Nativity, the Virgin of Christ on each night, when she insisted on prayers, after the longest threats is snatched by the demons; and despoiled of her garments, with various blasphemies and reproaches, to certain courts of that village, in which was a larger household, contumeliously is dragged; and there above the houses and barns of the several courts, by the hand of the demons, in the manner of a ball, very long is hurled. Which demons too, insulting and threatening her, frequently said, that they wished to cast her naked upon the beds of the servants, sleeping in the barns; in which threat they were found liars. For her Spouse himself, but they are forbidden to make a calumny against her chastity: the author and guardian of his most beloved Bride's chastity, forbade the demons in this part; most evidently showing, that the demons themselves to harm his Bride were altogether powerless, except as much as to them for his glory was divinely granted. Therefore while the Virgin of Christ was thus by the demons, threatening and reproaching, long hurled; behold other demons, transformed into the forms of dogs, filled the several courts, where the Virgin of Christ was tortured, with dreadful barkings. Then transforming themselves into men of both sexes, namely into the households of the several courts, as if by the barkings of the dogs they had been roused, stood by to mock the Virgin; reproaching too her, with hostile voices said: and insulting her much, "Behold now made manifest are the seductions and errors of this malefactor: for now openly she is handed over into the power of the demons, and to her deception a worthy reward is repaid her; for it is just that her life be ended by a foul death, who had always lived irrationally, and never wished to obey good counsels."

[15] Amid these battle-lines of those torturing the Virgin of Christ remained without any consolation: but intent on the wounds of her sweetest Spouse, always constant to herself, continually against all these things by the constancy of mind alone contended; and alas! retaining a full discernment of her senses, she believed them to be men, not demons. At length when the Virgin of Christ had long and much been hurled, by the neck the demons snatched her, and in the several courts; others watching and blaspheming, against the ground cruelly dashed her. Afterwards that horrible cohort of demons was dispersed, and the Virgin of Christ on each night, by two Angels sent from heaven most devoutly is taken up, and wondrously led back home. Which so wondrous healing brought no solace to her heart, but through the iniquitous blasphemings of the demons rather enlarged grief and bitterness. Meanwhile too on a certain night the Virgin of Christ by the demons is dragged up to the cemetery, and upon the roof of the church, as if in the sight of the whole people they torture her: in the manner which was said before, is cast down. Similarly too by the fraud of the demons, the whole people of that village seemed to be present to her: who all unanimously and hostilely reproaching her insulted her with various speeches. Among these a certain demon under the form of Master John stood by, who with a not compassionating but indignant mind upbraided her, saying; "Alas! Christina, that I ever knew your person; alas that I was ever familiar to you! But how are you thus handed into the hands of the demons, and by them now as a malefactor suffocated?" And when she had been reproached, the demons seizing her, all beholding and playing along, against the ground unmercifully dashed her. But this done, the Virgin of Christ, the demons withdrawing, by the two aforesaid Angels is devoutly taken up, and comforted led back home.

[16] On the penultimate night before the Vigil of the Lord's Nativity, the same demons came into the Virgin's bridal chamber; and after long threats and grave vexations, pierced her thighs with a most hard chain, and despoiled of garments dragged her to the court of the Advocate of that village. Where while the Virgin of Christ, and at last pierced through with a chain they hang her from the roof of a house; as said before, was cast down by the demons, blasphemed and dashed against the ground; the demons taking her, with the same chain by which she had been dragged, set her above the house of that Advocate, and to the topmost point of that house, in sign of derision and ignominy, fastened her, and blaspheming her manifoldly, at length vanished. Further the Virgin of Christ by the Angels is loosed, healed, and wondrously led back home. But in all these things the Bride of Christ felt no consolation in her heart; but fighting against all these things, by the contention of mind alone unceasingly, though inconsolably, was intent on the wounds of her Sweetest. But about the end of these tribulations, and raging more cruelly, that is on that night which precedes the Vigil of the Lord's Nativity, the aforesaid demons came, raging more against the Virgin of Christ: and when they had vexed her with various threats a long while, naked from her own bridal chamber they drew her; and lifting her up from the ground, and in the manner of a ball among their most cruel hands by blaspheming hurling her, led her to the neighboring wood; where wearied with various injuries, and cast down from on high, into a certain most deep pool many times they immersed her. again in vain they solicit her: From which at last snatching her, attacking her with coaxing speeches and nefarious flatteries, they said: "O pitiable and most foolish of all, what error, or what perversity holds your mind, that a disordered life, reproved by God, and hitherto unaccustomed by all men, you pertinaciously imitate; and not, as the rest of religious and good men, rationally converse? Do you not see that we, on account of your disordered and perverse life, dominate over you, and there is no other God aiding you except us? For we when it pleases us strike and heal you: but when it is pleasing we torture you with the most grievous torments. Consult therefore for your salvation, and acquiesce in our counsels; for we will make you sound, and cheerful and pleasant, and will enrich you, and before all men will honor you and exalt you with dignities."

[17] These and many things as they spoke, the Virgin of Christ answered them not a word; spurned however by the Virgin, wherefore those demons, more kindled with fury, said: "Do you not speak to us? for you know not that we have power of destroying you and at the same time of saving you? therefore either according to our wish you will answer us, or you will perish by the most grievous death." Further the Virgin of Christ still, though vehemently disturbed, was altogether silent. The demons therefore rushing upon her, pierced her limbs with most sharp lances, and so led her to the horrible places of the grove, with great clamor and noise. But there was there a huge oak cut down, in which they fixed the Virgin's limbs pierced with lances, for the limbs indeed were pierced in this manner. they pierce her through with lances, Two demons namely with two lances had pierced the Virgin's ears, but two her eyes, two her nostrils, two her hands, two her shoulders, two her breasts, two her feet, two her thighs; but two demons kept two most sharp lances over the mouth and throat of the Virgin; but others approaching, the wounded and pierced body, with most hard hammers very long beat: crying out too unanimously they said. "Now, unhappy one, speak, and openly confess, that you may forsake your erroneous life, and threaten death, and convert yourself to a rational life; otherwise immediately we will kill you, and through your throat we will pierce these lances." Then crying out with a loud voice the Virgin of Christ said: "Lord Jesus Christ, life of the living, salvation of all trusting in you; I beg you by your glorious death and passion, and by your sweetest heart, which out of charity was broken, that if it proceed from your nod, that by these malignant spirits I be killed, receive my heart disturbed and afflicted in peace, and in your sweetest heart mercifully preserve it." As she said these things, and at last inflict it. those demons most cruelly raging against her, cried out saying: "How long ought we to spare this malefactor? How long shall we defer to kill the guilty one? Behold how now openly insulting she blasphemes us, and does not fear to invoke another God besides us as a help for herself. Let therefore the mouth of this blasphemer be beaten, and let her throat be pierced with most sharp lances, that she may no longer speak blasphemy against her Lords." These things crying out they said: and immediately two demons approaching, pierced her mouth together with her throat with two lances.

[18] She again vivified by the Spouse, This done that horrible multitude of demons is dispersed, and the Bride of Christ into the bridal chamber of her sweetest Spouse glad is received, where her blessed soul with ineffable joys and delights is gladdened: nay rather her wounded and now dead body, not by the Angels, but by the King and Lord of the Angels himself, and also her sweetest Spouse, is vivified, healed, and in a wonderful and ineffable manner led back to her own chamber. Then to greater consolation and glory, there came together before the sight of the Bride of Christ all those demons, who had troubled her from the first Sunday of Advent up to this night. But the number of them was in all fifty: they confess they were 50, and ask to be dismissed: but ten of them, from the aforesaid Sunday up to the feast of B. Nicholas, had tortured her; and afterwards all the rest with the former had persecuted her. Who confounded and trembling setting forth each and all their cunnings and malices, pronounced themselves vanquished in all things, and accordingly to be miserably punished by their Magistrates; asking too suppliantly to be dismissed by her, because the burning of her prayer they could not bear. But at length, the Virgin of Christ commanding, with great howlings they went away. But from then, until the day of the Lord's Nativity, the Bride with great devotion and fervent desire of heart is prepared for Communion: on which day namely the Bride of Christ, into the embraces of her sweetest Spouse, after Communion, quicker than it can be said was snatched, and joy upon joy was ineffably heaped up for her.

CHAPTER III. The year 1281 up to March 16.

[19] Christina consoled communicates on January 10 and 31, 1281: From that day, until the feast of the Purification of the blessed Virgin, the Bride of Christ remained in great consolation; and within that time only twice she communicated; first, namely on the Friday after the Epiphany of the Lord, but secondly on that Friday which is before the Purification of the blessed Virgin; and rapt in great consolation and exultation she was. But it happened within the two aforesaid Fridays, meanwhile a demon exulting appears to her; that on three days to the Virgin of Christ, going in the morning to the church behind the village, there met a certain demon, under the form of a young man, laughing and as if exulting over the prospering of his wonted fraud. Whom the Virgin of Christ beholding, when he was still far from her, knew to be a demon. But he, when

She saw the Virgin of Christ coming to meet her, and, terrified and hastening forward, she tried to pass her by, as if dissembling. But the Virgin, since his cunning did not escape her, when she saw him drawing near to her, addressed him with these words, saying: Whence do you come hither, O malignant spirit, cunningly hidden under a human form? He said: What have I to do with you, O Handmaid of God Almighty? Do not hinder my journey, but let me depart quickly. To him the Virgin said: I adjure you, and, adjured, to give the reason, she said, by the power of our Lord Jesus Christ, that you not depart from this place until you first tell me whence you come and why you exult, cackling. But he, groaning and sorrowful, said: Why do you afflict us, O Christina, Handmaid of the Almighty? Why do you persecute us? Nowhere can we escape your hands, and nowhere can we be hidden before the greatness of your virtues; for you always make our most secret frauds manifest, overcoming them, and you reduce all our forces to nothing and conquer them. Therefore, though I do it unwillingly, I am nevertheless compelled to obey your commands. he confesses a scandal cured by him. Behold, I come rejoicing from the church, because I vigorously carried out the office enjoined upon me, and I joined together there certain religious persons to chatter about useless things and to discuss matters contrary to their salvation; and naming them, he said: Go therefore, and as I have foretold, so you will find it true there. And when he had recounted these and many other things which the Virgin of Christ had asked, that demon, dismissed by the Virgin, departed; and the Virgin, proceeding further to the church, found those same persons joined together and, as the demon had foretold to her, chattering.

[20] Therefore on that aforesaid sixth day of the week, which precedes the feast of the Purification of the Blessed Virgin, on 31 January three Crosses appear in the hand of the Virgin; when the Bride of Christ had received Communion, three most beautiful Crosses appeared in her left hand; one, namely, on the upper part of the hand, and two on the inner part. Around the upper Cross was written in most beautiful letters, Jesus Christ; and this was a presage of the coming struggle and the subsequent victory. For the three Crosses foreshowed three demons and three weeks in which the Virgin of Christ was to suffer. But do not understand this in such a way that anyone saw these Crosses, since her hand was protected by two gloves; but rather that the Virgin herself afterward, when questioned, unknowingly related it. But those Crosses lay hidden, concealed in the hand of the Virgin, and after three days, that is, on that night which is after the Purification of the Blessed Virgin, and on the night before 3 February three demons attack her, according to what had been foreshown to her, three demons came into the chamber of the Virgin; and first they tried, with flattering words and wicked persuasions, to persuade her to come to her senses from her error and to be converted to a reasonable life; moreover they also promised her the gravest torments if she would not yield to their counsels. While the Virgin of Christ steadfastly refuted their words and counsels, and likewise held in contempt their threats and torments, the demons, raging against her, they torture her until the 17th; afflicted her with blows and beatings. This punishment lasted every night, from the Purification of the Blessed Virgin until the Monday which precedes the Chair of St. Peter. On that Monday, it happened that the Virgin of Christ, together with Master John and other religious maidens, visited a certain Hermit who resides in a nearby wood. When they had tarried there a little while for the sake of pious conversation, because the sun was now declining toward the West, they intended to return home, and this they decided together. But the Virgin of Christ was still fasting, her head aching, when the same demons more grievously terrify her; and from excessive weakness almost failing at the heart; yet, lest the others be burdened on her account, she rose up in an impulse of spirit; and as though she felt no weakness, she went ahead of the others in returning; and as she went thus, she began to say her Vespers. When these were finished, while the Virgin of Christ raised her eyes to heaven to commend her prayers to the Lord, behold, three demons appeared above in the air in the shape of horrible fire, who, holding fiery talons in their hands, with various threats, as if they wished to tear her apart and kill her in the sight of those passing by, terrified her. Yet they were not at all permitted to do this, for divine power forbade them; indeed, the demons, accompanying her over a long stretch of the way toward the edge of the wood, went off lying and confounded. But those who were accompanying her saw and heard nothing of these things that were happening.

[21] On the following night, therefore, the same demons came to her in the shape of fire, just as, and on the next night, after repeated solicitations made in vain, they had shown themselves on the preceding evening, into the chamber of the praying Virgin; and carrying glowing talons in their hands, with various words they exhorted her to depart from her erroneous life and to convert herself to a reasonable life; otherwise they threatened to draw out all her veins with their talons and to kill her by a most cruel death. To them the Virgin of Christ replied boldly and intrepidly: O malignant spirits, your exhortations and wicked counsels do not move me, nor do your threats and the gravest torments terrify me; but rather I desire that, for the love of my Lord Jesus Christ, who died for me, the mass of my veins be dissolved, so that my soul, released from this mortal body by whatever kind of torment, may merit to pass over into Him who is my perpetual life. Why then do you delay? Why do you waste time by lingering? Do quickly, I beg, whatever has been enjoined upon you by my Lord; spare nothing. At these words those demons, kindled with fury, cruelly assailed her; and two of them fixed fiery talons into her thighs; the third, fixing a talon into her body, they lacerate her with fiery talons, wretchedly lacerated her. But the Virgin of Christ, clinging firmly and delightfully to the wounds of her most beloved Bridegroom, bore all things not only patiently but even joyfully; and from the greatness of her interior consolation she scorned to feel the bitterness of exterior sufferings.

[22] until the 21st: But on the next day, the Virgin of Christ is deprived of interior consolation, and for the three following nights until the sixth day of the week, which precedes the Chair of St. Peter, she was wretchedly tormented by the same demons. For on the first two nights the aforesaid three demons came, in the shape of fire, very horrible; and holding glowing talons, they wearied the mind of the Virgin with wicked persuasions and various threats. While the Virgin of Christ, deprived of all interior consolation, gave no reply at all, yet clung immovably to the wounds of her sweetest Bridegroom; the demons, approaching her and fixing their talons into her body, but invoking the Bridegroom as one about to die, contemptibly dragged her from her own chamber; and so thereafter, with the talons fixed in and pressed together at the same time, dashing the Virgin's body for a very long time against the walls of the house, then against the individual trees of her courtyard, in the manner of a hide, they also vexed her mind much more with various blasphemies. Then, crying out in an impulse of heart, the Virgin of Christ said these things: Lord Jesus, you are my only hope from my youth; you have always been to me in tribulations an untiring helper and a most loving consoler; no ferocity of persecutors, no bitterness of torments will ever separate me living from you. Receive me therefore in peace as I am about to die for your love, and preserve me eternally in your sweetest heart. When the Virgin of Christ had said these words in prayer, she is repeatedly healed by Angels. those demons, with great ferocity drawing the talons from her body, immediately vanished. This done, the body of the Virgin is most devoutly taken up by Angels, healed, and with great consolation brought back into her chamber.

[23] But on the third night, that is, on that which precedes the aforesaid sixth day of the week, when the aforesaid three demons, after many threats and vexations—likewise also on the two preceding nights—had dragged the Virgin of Christ, naked and pierced through with talons, from her own chamber, and had cruelly dashed her against the walls of the house and the trees, and in all these things had perceived her still not at all failing; greatly exasperated and having taken counsel, they said: Since we cannot thus destroy this sorceress, Finally, with her whole body split open, we will apply graver torments to her. Let two of us therefore stretch out her body with talons fixed in, and let the third divide her back from top to bottom and cast out all her intestines together with her heart; that thus at least, destroyed, she may fail, never to rise again. And so it was done. For two of those demons stretched out the body of the Virgin with talons fixed in; but the third demon, lacerating her back with a talon, divided it from top to bottom quicker than said; yet they did not cast out the intestines. But the Virgin, lying in such great desolation of body and likewise of heart, she insults the demons: directed the aforesaid prayer to the Lord; in which prayer, strengthened indeed by the Lord, she addressed the demons, saying thus: O you malignant spirits, I deride your threats, and I do not dread your torments; my life is the Lord Jesus Christ. If therefore you, out of your malice, inflict wounds on me, He, out of His clemency, will heal me; if you kill me, He will give me life; if you cast out my heart with the intestines, He will preserve me everlastingly in His sweetest heart. Do not therefore delay, do not waste time by lingering; but whatever has been commanded you by the Lord, fulfill it quickly.

[24] who at last, confounded, withdraw; When the Virgin of Christ thus, desiring to suffer, reproached the delay of the demons, behold, the demons themselves, terrified and confounded, replied humbly and tearfully: O Christina, Handmaid of God Almighty, have mercy on us; for the insuperable constancy of your mind afflicts us far more than the torments inflicted by us upon you. Then the Virgin of Christ admonished them, saying: I adjure you, by the power of our Lord Jesus Christ, that if you ever afflict me anymore, you immediately tell me. And they, crying out, said: Never; but behold, we, just now, by the command of the Almighty, were sought out from among many demons and compelled to tempt you, the Handmaid of the Almighty, with our various wickednesses, and moreover to inflict upon you the torments enjoined on us; but, alas! we have been conquered in all things and afflicted beyond measure. Dismiss us therefore, O Handmaid of God, because never until this hour have we inflicted torments on you, nor will we inflict them from now on. And when the demons spoke these and very many things, confessing each of their wickednesses, at the bidding of the Virgin of Christ they at last withdrew with great howlings. As they withdrew, the Bride of Christ is visited not by Angels but by her sweetest Bridegroom, not visibly with bodily eyes, but sensibly in the heart; from whose delightful presence not only is the heart of the Bride unspeakably gladdened, but for the most part her wounded and torn body is healed, strengthened, and marvelously brought back into her own chamber.

[25] But on the following day in the morning, the Bride of Christ

sets out to the church, but she remains consoled until 3 March: and, receiving Communion, she is immediately carried over into the chamber of her sweetest Bridegroom, and there is unspeakably consoled. From that day, indeed, until the first Sunday of Lent, the Virgin of Christ remained in the greatest consolation. When this had passed, when on the following night the Virgin of Christ ought to have applied herself to prayers as was her custom, every desire of her devout heart is suddenly taken away from her, and a great weariness is generated in her heart; in which weariness indeed the Virgin of Christ, without persecution of demons, endured until the feast of St. Gregory.

But for three nights before the feast of St. Gregory, when the Virgin of Christ entered her chamber, on the 9th of the same, the demons disturb the house like thieves: and ought to have applied herself to prayers, not without great difficulty, she was thus mocked by the demons. For it had seemed to her how plunderers and nocturnal thieves were breaking the roof and walls of her chamber, opening chests, and carrying off things from there, and moreover making a great tumult. Whence, greatly terrified, she could scarcely contain herself in prayers because of the excessive terror; for this was the cunning of the demons, wishing to hinder the Virgin of Christ from prayers. Yet the Virgin of Christ then did not at all recognize this cunning; although on the following days she found the roof with the walls unharmed, the chests with the things intact, and likewise more fully recognized that she had been deceived by the demons.

[26] But after these things, for three other nights, when the Virgin ought to have prayed in the secret of her chamber, on 12 March, she heard horrible toads croaking close to her; and this is the monster which the Virgin of Christ above all monsters was always wont to dread. She therefore dreaded vehemently, hearing these voices, and considering those toads near to her; yet, containing herself with manly spirit, enduring, she did not cease from prayers, but also frequently bent her knees. Moreover those toads, coming beneath the feet and knees of the praying Virgin, croaking, horribly spread themselves out; then, when the Virgin of Christ did not desist from prayers, but persisted the more strongly in bending her knees, the aforesaid toads crept over the whole body of the Virgin with their cold and venomous bodies; under the form of toads they torture the Virgin, ascending at last up to her head, they surrounded her mouth, nose, eyes, and ears by sitting above; and putting her to flight and gnawing, they inflicted such and so vehement a pain as the Virgin of Christ had never known herself to feel in her sufferings. And when the Virgin of Christ was for a long time and wretchedly tortured by them, at last, by the divine command, when that toad which had closed the Virgin's mouth was moved away a little, the possibility of speaking is granted to her. Crying out therefore as much as she could, because she believed she was about to be suffocated then and there, she humbly commended her soul to her sweetest Bridegroom; and they nearly suffocate her, and when the prayer was finished, that same toad sat upon the Virgin's mouth; and applying its mouth to the Virgin's mouth, it poured a most filthy stench and abominable venom into her body; which done, all those toads, falling away, vanished. But the Virgin of Christ, on account of the venom poured into her, was wretchedly tortured; and rolling herself this way and that, she was almost suffocated because of the uncleanness of the stench. Then that sweetest Bridegroom and Friend did not desert his most beloved Bride in this necessity, and this for three continuous nights: but sent an Angel from heaven to visit and heal her. He, coming on the first two nights, made the sign of the Cross over the Virgin's breast; which done, all that abominable stench flowed out from the Virgin's mouth without pain; and likewise signing the rest of her organs with the same sign of the Cross, he immediately restored them, and, comforting her with pious words, withdrew.

[27] But on the third night, of which on the last, Christ Himself imparts Communion to her, when the Virgin of Christ, after the aforesaid afflictions, on account of the stench poured into her was more marvelously tortured than on the other nights, came that highest Priest and true Pontiff Jesus Christ, not visibly, but sensibly in the heart of the Virgin; and carrying a chalice of purest gold in his hand, and the Host placed above it, and having made the sign of the Cross over the breast and organs of his sweetest Bride, he put to flight at once all the stench and languor; and offering the Host, he said: Receive, my Dearest Bride and Friend, This is my body; and likewise the chalice, saying, This is my blood, which is poured out for you; in this, secure, you will triumph over all enemies. Do not therefore fear, but fight steadfastly; for I will be to you a sure victory and an eternal reward. With these and other pious words that sweetest Bridegroom, consoling his Beloved, suddenly disappeared; and indeed he left her consoled for a short while, that is, for the space of one day; but truly a graver pain and desolation immediately seized her. against the next day's vexations by 12 demons. For on the following night twelve horrible demons surrounded the Virgin of Christ as she prayed; and each one holding leaded clubs in their hands, first indeed with flattering and wicked persuasions they sought to persuade her to forsake her erroneous life and convert herself to a reasonable life; they also promised very many riches, and honors with the dignities of the world, if she would yield to their counsels; but if not, they said they ought to inflict the gravest torments on her. But the Virgin of Christ, trusting in the Lord, with steadfast spirit replied: Why do you, O malignant spirits, flatter me with deceitful words? Why do you vainly attempt to terrify my mind with threats and torments? For my life is Christ; and therefore I deride your blandishments together with your torments, because I do not fear to die for the love of Him who died for me. As she herself spoke these things, the throng of demons, confounded, vanished. And the Virgin remained in prayers and thanksgivings until morning.

CHAPTER IV. From 16 March 1281 to the Vigil of the Ascension.

[28] Then the joy of the Bride (alas!) is turned into mourning, These, returning on 16 March, beat her with leaded clubs the whole week, because the delicate presence of the Bridegroom is taken away from her heart, the confidence hitherto held is denied, and the Bride of Christ is exposed to be mocked and tortured by the demons. On the following night, therefore, the aforesaid twelve demons came into the chamber of the praying Virgin, holding leaded clubs (as said above) in their hands, and on each night, as if for a whole week, they wretchedly afflicted the Virgin's mind with flatteries, persuasions, and various threats, and asserted that her whole life and conversation was perverse and hateful to God; moreover they lyingly perverted every consolation shown to her by the Lord. But the Virgin of Christ, though afflicted beyond measure, because she lacked interior consolation, presumed to reply nothing at all; but fighting against all these things by the virtue of her spirit alone, she fixed her attention immovably on the wounds of her most beloved Bridegroom. afterward they insult her, dragged with iron hooks, After this week they came into the chamber of the praying Virgin; and when they had afflicted her, as said above, in various ways in her heart, four of them, approaching, fixed most sharp iron hooks into her hands and feet, and, stripping her of her garments, contemptibly led her, dragging her, to the public street; where by their art they feigned as though the people of the whole town stood by, who, insulting and blaspheming her, said: Is not this that holy Beguine, of whom so many miracles were told? Do not now all the things appear true which the Friars Minor once foretold about her? Behold how she is now openly dragged by demons, and her life will end in a most shameful death. For the devil long ago took possession of us together with her, and on her account has inhabited our town for a long time; but now this deceiver will be destroyed, and our town will be freed from the demon. On the contrary, other demons standing by, and crying out against her, said: Behold, now you manifestly see that you are wholly under our power, and there is no one who has rescued you from our hands; you see also that your erroneous life is hateful both to God and to men; wherefore even now come to your senses from your error, and yield to our counsels. To all these things the Virgin of Christ, as one wholly desolate both without and within, gave no reply.

[29] Then the demons, rushing upon her, and horribly trampling her body with their feet, tormented her beyond measure; with angelic consolation following, and having done this, leaving her as though dead, they went away. As they departed, immediately an Angel sent from God, coming, took up her body, and marvelously restored it, healed throughout, into her chamber, and comforting her with pious words, said: Be comforted, Bride of Christ, and act steadfastly; for with you is Jesus Christ, your most beloved Bridegroom, for whose love you have entered the contest; for He will never desert you in tribulations, but will comfort and help you in all things; in death indeed you will be secure, you will triumph over all enemies, and with Him you will exult eternally. And these things said, the Angel immediately departed from her; but this angelic consolation and cure afforded the Virgin no solace, but rather increased her pain; for those most lying demons wickedly ascribed this sudden cure and comfort to their own powers, and lyingly asserted that they could mortify her and again give her life. And so, three nights having been spent in sufferings of this kind, and again with diabolical flogging. again for three following nights the aforesaid demons came, carrying leaded clubs in their hands, into the chamber of the praying Virgin; and after the long threats mentioned above, they fixed iron hooks into the hands and feet of the Virgin; they also dragged her naked to the public street, as said above. There, when she had for a long time been vexed by the demons, under the form of men, with various mockeries and blasphemies, those most cruel demons approached her and, with the hooks fixed in, pressed her most strongly to the ground; but the rest, beating her body with leaded clubs, divided it limb from limb; this done, each one went away. But the body of the Virgin is gathered up piece by piece by the same Angel, healed, and marvelously brought back into her own chamber.

[30] After these things came very horrible demons, who, for a whole week on each night, Dragged then to a well, dragged the Virgin of Christ, for a long time wearied with many wicked words and stripped of her garments, to a certain well which is in the middle of the town, reproaching and mocking her in many ways; they also suspended her over the surface of the well by that fraud whereby before they made the men and women of, as it were, the whole town stand by for the spectacle of the Virgin; who, insulting and reproaching with one accord, said: Behold, now we manifestly know that the devil rules in her; for now, as we look on, she is mortified by demons, and by the same is continually brought back to life; which could in no way happen if the devil did not reign in her. What then is this so powerful diabolical operation? and what is this so long-lasting occupation of our town by this most wicked seductress? Could not this deceiver have been destroyed elsewhere by the demons, without having to be cast headlong into our well,

and the water of the well thereby be utterly defiled? While they reproached with these and many things, the body of the Virgin is torn apart by the demons through the fixed talons, and so is then cast headlong into the depth of the well; where immediately, through the wickedness of the demons, the water of the well seemed to be turned into a burning flame. The demons therefore, blaspheming, said: Most wretched seductress, you openly see that we are almighty gods, and your masters; behold how at our pleasure we torture you, she is cast into it, boiling with sulfurous flame, and, commanding all the elements, we even turn the water of the well into a sulfurous flame. Standing by also in the form of men, with one accord they raged against the Virgin, and gathering stones with filth, and casting them into the well, they utterly buried her by suffocating; and blaspheming in various ways, they declared that she had undergone a sentence worthy of death.

[31] Meanwhile, while they thus spoke joyfully to one another about the Virgin's destruction, a certain demon, in the presence of a demon bearing the appearance of her grieving brother: compelled by divine power, under the voice of the aforesaid Virgin's brother, named Sigwinus, crying out with a lamentable voice, said to those standing around: Why do you, insane and wretched men, persecute in vain a poor and afflicted girl? why do you strive to destroy the innocent one without cause? For do you not know that it is possible for Almighty God, who has rescued her from many tribulations and shown many marvels through her, to rescue her from this tribulation, and, to the confusion of all of you, marvelously to raise her up dead? Hearing these lamentable words of her brother, as she then truly believed, the Virgin, buried under stones at the bottom of the well, all her inner parts were moved, and, moved concerning the faith of her most beloved Bridegroom, crying out also with a great voice, said: Truly my Lord Jesus Christ Himself will help me, He Himself will free me from all tribulations and enemies, and for His love will mercifully bring me to life, dead. The Virgin of Christ had scarcely now finished these words, but she is led out by an Angel, and this on each night, and behold, suddenly she felt an Angel sent from heaven present to her, who, having freed her from the punishments and healed her, marvelously brought her back into her own chamber; and comforting her with most pious words, faithfully admonished her that she would be steadfast and intrepid, because in all tribulations the Lord Jesus Christ was with her, the sweetest Bridegroom and most faithful helper, who died for her.

[32] This tribulation, together with the angelic consolation, lasted for a whole week, on each night, namely until that night until 10 April, when she was beaten with rods. which is before the Lord's Supper. On that night eight demons came into the chamber of the praying Virgin; who, when they had for a long time afflicted her mind with deceitful words and various threats, rushing upon her, marvelously beat her body with the hardest rods, so that from the crown of her head to the soles of her feet they left nothing of soundness in her. and pierced with lances, Then, indeed, they placed the Virgin's body, thus beaten, as if under a wine-press, and there, pounding and pressing it, beat and tortured it for a very long time. This done, five of those demons, piercing the head, hands, and feet of the Virgin with most sharp lances, fixed them more deeply into the ground; and having taken wicked counsel, crying out with horrible voices, they said: How long shall we proceed to take pity on this sorceress? how long shall we put off killing her, who is neither overcome by torturing nor in any way recalled from her erroneous life by sparing? therefore let her be attacked by us quickly and without mercy, and, her breast broken open, let her most obstinate heart immediately be torn out. These things said, three demons at once approached, while the remaining five kept the Virgin's body pierced through with lances at last she is consoled by the Bridegroom; and pressed it to the ground, and, piercing the Virgin's breast with three iron talons, and horribly drawing, they tore away, lacerating, a certain piece which exceeded the size of two palms from the Virgin's breast, yet they did not touch her heart at all. Amid all these things the Virgin of Christ had no consolation in her heart, but, fighting by the virtue of her spirit, with all her strength fixed her attention on the wounds of her most beloved Bridegroom; crying out also with a great voice (because she now thought she was being killed by the demons) she most devoutly commended her heart and soul to her most beloved Bridegroom. Then that sweetest Bridegroom, unable to bear any longer the cry and languor of his Beloved, who had never failed her in tribulation, now, longed for, was present: whose desirable presence, all enemies put to flight, filled the long-languishing heart of the Bride with unspeakable joy.

[33] A thing to be wondered at and rightly to be venerated with all the heart! For that which within, in the heart of the Bride, was unspeakably wrought by the gift of the Bridegroom, her breast, which the demons had pierced, that same thing was shown outwardly in the body, when it was restored to her, by certain signs. For that piece which by the most cruel tearing of the demons was first broken from the breast of the Virgin, is reformed by the marvelous cure of the Bridegroom Himself. Moreover those three places, which before were pierced through by the demons with talons, were marked with three Crosses of marvelous color, with a marvelous arrangement and circumscription; two of these extended toward the breast, and the third was placed on the left side, in that place, namely, where the Virgin's side, when she is in rapture, is wont to open from the excessive vehemence of charity. marvelously marked with three Crosses; But the Crosses are circumscribed on all sides with marvelous signs and letters, and arranged in this manner: that as often as the happy soul of the Bride passes over into her Beloved, so often those Crosses, opening themselves, and that whole piece of the breast raising itself up together with them, afford a free egress to the soul; and thus after this Communion she persevered until the third day. But at other times that piece is kept in place by the Crosses, and is surrounded by a band as if of purple. But the two Crosses, which extend toward the breast, are smaller; but the third, which is on the side, appears greater and more marvelous in its circumscription. Around these two smaller Crosses is written in most beautiful letters Jesus Christ; on one, namely, Jesus, and on the other, Christ; but that third, which is the greater and more marvelous, is, because your heart, dying out of His love, will live in Him forever. And in the circuit of that Cross, throughout that whole inscription, many marvels, concerning the faith, hope, and charity of the eternal Bridegroom, written in letters and figures and indelibly implanted in the flesh, are contained, which the Bride of Christ could neither nor was able to indicate when questioned; but she said that they were not to be revealed to anyone ever before her death.

[34] Moreover, yet another miracle, most worthy of being related, of the Virgin of Christ, happened on the same night. Namely, those two pieces, and with the pieces of flesh restored, which had been taken away 66 days before, which long before, that is, on that night which preceded the feast of the Purification, had been horribly taken from the flesh of the Virgin by two demons (as is more fully stated above); which the Virgin also, receiving with the greatest exultation, had until this night by divine grace kept incorrupt, in this very hour of the night, illumined with a marvelous sign, splendor, and color, and marvelously fitted into the form of a most beautiful Cross, were conferred upon the Bride of Christ as she rested under the shadow of the Beloved, as a special jewel and as a sign of inestimable love. But the Bride of Christ, awaking from that sweetest and ecstatic slumber, found this Cross in her hands, in the form of a Cross; and with great devotion rendered praises to her most beloved Bridegroom. But this jewel the Virgin guards with such diligence that no mortal, unless she wills it, can find or see it. Therefore the Bride of Christ, marvelously consoled, passed the day of the Lord's Supper with great joy. When this was done, the Bride of Christ remained alone, shut up in her chamber, until the Vigil of Easter; and compassionating her most beloved Bridegroom in all things, [the stigmata of the suffering Christ are added, and Easter is joyfully celebrated.] she received in her individual members the stigmata of inestimable love; which immediately, according to the Virgin's desire, in those places where they could have been noticed, had first been deleted, that is, hidden—in the hands by gloves, in the feet by overshoes, in the face from the crown of thorns by a veil—so that she might present herself to our sight. Then, the Vigil of Easter having been passed with great gladness, on the next day, that is, on the holy day of Easter, the Bride of Christ sets out joyfully to the church, and, receiving Communion, is at once caught up into the embraces of her sweetest Bridegroom; where she is ever delighted with new and unspeakable joys.

[35] But on a certain day after the feast of Easter, when the Virgin, passing through the town, ought to have gone to the church at the hour of Mass, After which a demon joins her under the person of a cloister servant, there met her a certain one in the form of a servant whom the Virgin of Christ remembered to have once seen in the cloister of the Monks which is called Brunwilre: who, greeting her, said: In this town there dwells a certain religious girl, named Christina; show where she dwells; for I have an arduous matter to relate to her. But she, judging that he was a servant whom she had once seen in the aforesaid cloister, and that he perhaps wished to relate some matter concerning certain Beguines, familiar to her and dwelling there; yet, ashamed to say, "Because I am she," thought to send him ahead to her house, and secretly to follow. Whence she also said: If you wish to come to the house about which you inquire, you ought to proceed by this road; and these things said, turning away from him, she began to go on further. But he, when he saw the Virgin reply nothing more to him, turning back to her said: and tickles her with vain praises: My heart tells me this, that you are the same girl about whom I inquire, and to whom I have a matter to relate; why, I pray, did you dissemble, and why did you not at once indicate it to me? But she, hearing these words, and unable to dissemble any longer, anticipated his words, saying these words: I think you come from that nearby cloister, and wish to tell me something about those good Beguines and religious. He replied: Yes; and commending them, that they were very devout and religious, said: Behold, I have been sent by the aforesaid Beguines, and likewise by a certain Monk, a special friend of yours, who charges you to come to them without delay. Then the Virgin of Christ, perhaps hindered by some business, replied that she could not come there at that time. Moreover he, as he was cunning, began to flatter, and to commend her in various ways; and lyingly enumerated how many marvels he had heard about her, and that he had long since been her friend.

[36] But the Virgin of Christ, disdaining these words, said that she could not stand there any longer, but, adjured, but had to hasten to the church. To her he said: If you wish to go to the church, this does not hinder me, because by the same road

I must return. So therefore, going along, conversing, and wearying her with various words, he proceeded with her. And when they had come to a certain hedge, where the path which leads to the aforesaid cloister separates from that by which she was going to the church, that wicked one, seizing the Virgin's cloak, urgently begged that she would be willing to pray especially for him. To him the Virgin replied: May God do good to you, for I am a sinner, and my prayers are utterly useless and ineffectual. But when he, holding the Virgin's cloak, insisted the more strongly, she reveals who he is, and would not let her go away; she, blushing, with a certain vehemence of spirit said: In the name of our Lord Jesus Christ be you admonished, that, withdrawing your hands, you let me go to the church. A marvelous thing! at the invocation of this most beloved name, that demon at once appeared in the most foul form of his deformity; though, however, the Virgin of Christ paid no attention. Crying out therefore with a great voice, he asserted the Virgin of Christ to be infallible and invincible; moreover he also restored to her a certain cap, made of skins, long lost; and showing her the place where he had carried it off, and restores to her a cap taken away earlier. he said: Truly, if I had not carried off this cap, compelled by divine power, you would without doubt have lost it. And when he had said these things, confounded, he vanished. But this cap the Virgin of Christ, on the sixth day of the week which had preceded the Chair of St. Peter, when she was about to receive Communion, because it was cold, had placed upon her head; which, after Communion, having slipped from the Virgin's head, Master John took up, and folded under his arms to keep it. But this cap the same John lost unknowingly that same day, and afterward, though diligently sought, could nowhere find it. Nor is it a wonder, for the aforesaid demon had carried it off, slipped down on the road before the porch of the cemetery, as he afterward confessed; and for this cause, that perhaps he might be able to disquiet the heart of him who had lost it, he had kept it.

CHAPTER V. From the Vigil of the Lord's Ascension, to the feast of the Assumption of the Virgin. 1281.

[37] Then in the fifth week after the feast of Easter, About to receive Communion on the Vigil of the Ascension, 21 May, when the Virgin of Christ ought to have received Communion on the fourth day of the week, namely, and on the preceding day ought to offer the evening Sacrifice to the Lord in her chamber; behold, suddenly with great violence came a certain cruel beast, as if in the shape of a bear; and approaching, with biting teeth it wounded both thighs of the Virgin, even to a very great effusion of blood, and having done this, immediately vanished; but the Virgin of Christ, staunching the blood as she could, remained further devout in prayers. she is bitten by a demon turned into a bear. But on the following night, when the Virgin persisted in prayers as was her custom, she heard voices above in the air, yet she did not see them at all; who, threatening her, said that they wished to break her back at once, if she did not quickly desist from prayers. And the words being scarcely finished, when they saw the Virgin persevere in prayers, rushing upon her, they immediately applied a most sharp iron to her back; on whose edge, bending the Virgin's back backward, they utterly broke it, and again on the same night she is grievously injured: and having done this, they immediately went away. But the Virgin of Christ is visited by her most beloved Bridegroom, and the place of the injury is marked before and behind with two Crosses, and is marvelously healed; which Crosses, namely, remained in the Virgin's body until the third day. But when morning came, the Virgin of Christ sets out joyful to the church; and after Communion she is soon caught up into the embraces of her sweetest Bridegroom, where she is unspeakably consoled. but on the feast itself she is consoled. From that day, therefore, until the day of the Ascension, the Virgin of Christ remained in great consolation. On which day of the Ascension the Virgin of Christ, again receiving Communion, was caught up into her Beloved, and joy upon joy is happily heaped up for her; then until the Sunday after the Ascension she remained in consolation.

[38] The following night having passed, consolation withdrawn, the greatest weariness suddenly invaded her, On 26 May a new vexation follows: in which, without any torment of body, she remained until the fourth night. On which night a horrible assembly of demons came into the chamber of the praying Virgin; who, according to the custom of their wickedness, first vexed her mind with various and wicked words, then terrified her with diverse threats and promises of punishments, and each holding warlike daggers in their hands, said: Unless, speedily converted from your erroneous life, you obey our commands, you will at once be destroyed by us, pierced through with these daggers; take counsel therefore even now for your salvation, and by obeying sound counsels turn yourself to the true God. But the Virgin of Christ, when she heard the true God named, like a most swift arrow penetrating all her inner parts, great confidence and exultation entered her mind; for from this she rejoiced beyond measure, that she was exhorted to be converted to the true God even by the demons. Whence with steadfast spirit she replied to the demons: Truly, O malignant spirits, well and worthily have you admonished me, in which, turning herself to God, to convert myself to the true God; to Him indeed will be the full conversion of my soul, who is to me the only hope, perennial life, and exultation; for whose love also I do not fear to suffer any hardships; therefore do not spare, do not delay, but whatever has been commanded you by the true God, carry it out at once in His handmaid. At these words of the Virgin those demons, filled with excessive fury, with one accord assailed her; and piercing through her body with most sharp daggers, divided it as it were limb from limb. she is cut up with daggers: In which torments the Virgin of Christ persevered not only steadfastly, but even joyfully; and she fixed her attention on the wounds of her most beloved Bridegroom with such devotion that she did not feel the torments inflicted on her body, or rather, because of the greatness of her consolation, did not care to feel them. At last among the other torments, one of those demons, approaching, lacerating with a dagger, made a very great wound in the Virgin's thigh; which, without ceasing flowing with fresh blood, and now after the complete cure of the other wounds, remained in the Virgin's body for some days because of the devotion of faith.

[39] but she is healed by the Bridegroom, Then, the demons departing in confusion, that sweetest Bridegroom visited his beloved Bride with his desirable presence; who, consoling and comforting her, unspeakably spoke these words not by sound but by gift: Jesus Christ, who with the most victorious sign of His Cross closes and opens your side, He Himself will perfectly cure all the wounds of the body; for He is your true faith, and your secure palm; He is your reward and everlasting glory. This affliction together with consolation lasted continuously for three nights, with this added, that on the third night, that is, on that which precedes the Vigil of Pentecost, and demons to the number of 10,000 are confounded. after the aforesaid afflictions the demons, confounded and trembling, stood before the Virgin of Christ; and confessing each and all of their wickednesses, likewise told what they were: Behold, we are demons, ten thousand in number, sought out from all our colleges as the more wicked, and compelled by the command of the Almighty to tempt you with all our wickednesses, and to inflict the gravest torments; but behold, you are infallible, O Christina, Handmaid of God Almighty, knowing not how to be conquered; for the insuperable power of the Most High, which dwells in you, does not in any way permit you to be deceived or conquered. Have mercy therefore on us, and dismiss us; for your prayers wretchedly torture and burn us; for never until now have we been troublesome to you, nor will we inflict any trouble henceforth; nay rather, on your account we shall be wretchedly mocked and afflicted by our associates. And when they had spoken these and very many things, beseeching, dismissed at last by the Virgin, they went away with the greatest wailing and lamentation. As they departed, the Virgin of Christ is visited and consoled by her most beloved Bridegroom; but her body, according to the word of the Lord, is utterly cured of every injury.

[40] Therefore the Virgin of Christ, then passing the following day joyful, that is, the Vigil of Pentecost, awaited the holy day of Pentecost itself with the greatest devotion. On which, receiving Communion, Pentecost joyfully celebrated on 1 June, she flew over at once into the embraces of her most beloved Bridegroom; where the unspeakable sweetness of the sevenfold Spirit happily inebriated her. Then on a certain night, after the feast of Pentecost, when the Virgin of Christ, on account of the excessive heat, went out of her chamber, and praying walked about in her courtyard; that most wicked Satan was present, a demon is transformed into an angel of light, transformed into an angel of light, scattering deceptive rays of light over the house and the whole courtyard of the Virgin; thinking that she ought to suppose this light to have come from the merits of her prayers, or at least that she ought to delight a little in this light. The demon himself also, in the splendor of this deceptive light, above in the air, in the shape of a most beautiful youth, showed himself. But the Virgin of Christ, more fully illumined with the light of truth and wisely instructed, abhorring every imaginary vision as deceptive, and not admitting alien consolation, reputed herself a sinner, in vain he tries to deceive the Virgin. and wholly unworthy of any miracle or vision; she also thought that a malignant spirit could be the author of this light, as she had sometimes experienced. Adjuring therefore that demon, she said: I adjure you, O malignant spirit, by the power of the Lord Jesus Christ, whoever you are; that if the splendor of this brightness has proceeded from your cunning, it be at once reduced to nothing, or at least be turned into darkness for the display of foulness; because I delight more to endure the horror of your deformity than to rejoice in the splendor of the deceits of your light. Scarcely had the Virgin of Christ finished the words; and behold, that deceptive splendor of light is at once turned into the densest darkness, and thus the cunning of the demon is further uncovered.

[41] But after these things, on the Saturday before the Nativity of John the Baptist, About to receive Communion on 21 June, when she ought to receive Communion, and was going to the church alone in the morning, there met her a certain horrible demon, having a head large like a cauldron, set about on all sides with many horns, and full of eyes among the horns. Whom the Virgin of Christ, at first and unexpectedly beholding, feared; but trusting in the Lord and taking courage, she addressed him, saying: Whence, O malignant spirit, do you come hither in such great deformity? Whither do you tend? Who replying said: a demon with an enormous head joins her, I come on account of you alone, who can deceive you by no flatteries or approaches; at least I will show you guidance under this deformed shape; and though I now appear in this deformity, yesterday I was a beautiful and delicate youth, when I inclined the mind of a certain Religious woman to follow a certain youth, the Rector of the Scholars; just as one also resides in this town. Hearing these words, the Virgin of Christ, taking it ill, reproached him, saying: and falsely accuses the Rector of the school: Go, most lying spirit, into hell,

to be burned with your companions in perpetual fire; for you have always been a liar, and from the beginning did not stand in the truth; I do not wish to hear your lying words any longer; for that Teacher of boys, who resides in this town, is a good man, fearing and loving God. To her he said: You say well, that he is good; but if you did not have him under your custody, assuredly you would see him easily inclined to our commands.

[42] Moreover, if you knew what I know, perhaps you would put off until another day the purpose and by announcing the arrival of guests, he tries to hinder her purpose: which you have at present. For I know that there are coming today into this town and into the church six Friars, both Preachers and Minors, and a certain other Rector of boys is coming from Cologne to that one who is in the recluse's cell, and you will not now be able to fulfill your purpose peacefully. Then the Virgin of Christ, impatient at his words, replied: Why do you, malignant spirit, speak a lie by chattering uselessly? why do you vainly try to hinder my purpose by wickedly persuading? In vain indeed; for even if all your accomplices, who are in hell, occupied this road by which I am to go, I would pass boldly through them, and they could not hinder my present purpose. And when, thus conversing with each other, they had come behind the courtyard of the Abbess to a certain hedge, the demon, adjured by the Virgin, by the name of the Lord Jesus Christ, under which it is not lawful for him to lie, whether the things he had foretold were true, replied: Yes indeed, she nonetheless carries it out. because they are true; and these things said, commending the Virgin in that she was steadfast, he was confounded and turned into a flame of fire, the Virgin of Christ looking on, and ascended upward in a fiery cloud. But the Virgin, praising and glorifying God, came joyful to the church; and receiving Communion as it were at early morning, she rested happily throughout that whole day in the chamber of her Sweetest one. Likewise also those things which the demon had foretold concerning the Friars and the Master who was to come On the following day, after solace, became true; for on that very day four Friars Preachers, and two Minors, which is wont to happen rarely, came into the church; moreover that aforesaid Master came toward evening.

[43] with weariness until 15 August But after this the greatest weariness invaded the Virgin of Christ; which, lasting almost until the Assumption of the Blessed Virgin, grew more and more from day to day; for during the first two weeks she remained without any bodily injury and persecution of demons, and could not pray without the greatest heaviness. meanwhile a demon appears under the form of an Angel Meanwhile on a certain night a certain demon, in the shape of a most beautiful youth, came into the chamber of the Virgin; and carrying two candles in his hands, held forth a torch as if of an Angel; and standing before the praying Virgin, he showed her service as though sent by God. But the Virgin of Christ, neither glorying in visible light nor exulting in sophistical consolations, but rather reputing herself unworthy and a sinner, turned away both her mind and her eyes from a vision of this kind; and persevering in prayers, clung the more strongly to her Sweetest one. but, recognized, he departs with a stench. But he, when he saw that the Virgin could not be deceived in this way, resuming the former deformity of his perversity, addressed her thus: This presumption and security, he said, in which you now glory, will quickly be taken away from you; and this vain gladness will be turned into great sadness; for it is at hand that you will be delivered into our hands, and afflicted with the gravest torments. And these things said, scattering there a most unclean stench, he at once vanished; and the Virgin of Christ, humbly inclining herself to the will of her Most Beloved, gave thanks. But then the Virgin of Christ received Communion on the sixth day of the week, which is after the feast of the Apostles Peter and Paul, and perceived no other consolation, except that, certified of the will of her most beloved Bridegroom, she breathed a little until the third day. Then, all consolation withdrawn, manifold tribulations surrounded the Bride of Christ; in which the Virgin of Christ, without bodily affliction and manifest persecution of demons, for a whole week, that is, until the Sunday after the division of the Apostles, remained desolate in heart.

[44] On 21 July others also, many more, are present. When this had passed, demons, very horrible in appearance, came into the chamber of the Virgin on the following night; and first with various flatteries and wicked persuasions, then with threats and blasphemies, they grievously afflicted the Virgin's mind; and lyingly asserted, with diverse arguments, that all her life and conversation was perverse and erroneous. But seeing the Virgin of Christ wholly immovable, they raged more fiercely against her. and they trample the Virgin: Lifting her body from the ground, and dashing it against the walls, they wretchedly crushed it under their feet; and having done this, they immediately vanished; but the Virgin of Christ appeared more cheerful when the day came on. Then for two following nights the aforesaid demons came into the chamber of the Virgin, on the 22nd, they drag her bound to a wild horse: and after long threats and vexations, stripping her of her garments, cast her naked out of her chamber; and two of them pierced through the Virgin's legs with an iron bar. This done, a certain demon, in the shape of a raging and untamed horse, is immediately brought up; to which the Virgin of Christ, after the manner of a thief, is insultingly fastened; and with the rest of the demons accompanying and blaspheming, she is dragged through hedges, thorns, and briars, up to a certain sandy hill, situated in the lower part of the town. There, while the Virgin of Christ was wretchedly tortured on each night, by being dragged now up, now down, at last she is loosed from the horse to which she had been bound; and is lifted with the same bar by which her legs had been pierced through, and is thrown against the walls and doors of the individual houses of the town, with great clamor and noise; and at last is horribly cast against the walls of her own house; where the demons, having drawn the iron bar out of her body, immediately vanished.

[45] But the Virgin of Christ, conscious of herself in all these things, after she knew that she was in her own courtyard, but Christ consoles her. began to creep half-dead into her bedchamber. There, while she lay with body raw and torn, and had within no consolation at all; behold, suddenly the sweetest Bridegroom, arriving, not only penetrated the heart of the Bride with unspeakable consolation; and heals her wounds except one. but also marvelously healed the body itself, wounded and torn for His love, as if drenched with the sweetest dew; yet the great wound which she had received from the iron bar he left to her, as a sign of faith and love; which wound, namely, the Virgin of Christ, from the excessive gladness of her mind, did not feel. But on the following night, that is, on that which precedes the Vigil of St. James, because the Virgin of Christ proposed to receive Communion, she had no vexation from the demons; but, all consolation withdrawn, she communicates wholly dry on 25 July: she passed that night with the gravest weariness of heart. In which weariness and desolation the Virgin of Christ on the following day, that is, on the day of St. James, received Communion; and perceiving no consolation from her most beloved Bridegroom, continued that day in the greatest weeping and groaning; until at last toward evening, after many sighs and laments, she was consoled a little by the will of her most beloved Bridegroom, and thus for three days remained secure without molestation of demons.

[46] Then after the third day, on the following night, the aforesaid demons came into the chamber of the Virgin; on the 29th, divinely comforted; and vexing her with various words and threats, inflicted on her no bodily injury; but blaspheming, they said that according to their pleasure they now indeed spared her, now afflicted her. Then the Virgin, greatly disturbed, when on the following day she was present at the Office of the Mass, during the Mass fell asleep in a very gentle slumber; where the voice of the Beloved sounded in the ears of her heart, comforting her and truly certifying her of the fulfillment of his will. But the Virgin of Christ, awaking from the sweetest slumber, awaited with fervent desire of heart the torments foreshown to her by the Lord; on 11 August, she is pierced through with a sword, yet she remained without torment of body until the Sunday which is before the Assumption of the Blessed Virgin; but every night she was vexed by demons with various threats and reproaches. So, the aforesaid Sunday having passed, for four following nights, the said demons came into the chamber of the praying Virgin; and raging most atrociously against her, said that they now no longer wished to spare her; but that if she did not at once obey their commands, they ought to destroy her by a most shameful death. But when they perceived the Virgin in no way bent by threats of this kind, one of them, approaching, pierced the Virgin's body through with a most sharp sword, in such a way, namely, that the sword, pierced through, appeared at her back. Two demons, taking that sword, and lifting up the Virgin's body with it, tortured her so long by turning and carrying her about, and she is split through the middle: until the edge of the sword, penetrating by cutting the Virgin's sides, divided the body through the middle. But this done, the demons withdrawing, immediately an Angel sent from God came, who, gathering up the Virgin's body, cut through the middle, with great reverence, marvelously and subtly fitted part to part, and fully healed it. And comforting her with most pious words, and exhorting her to sufferings, he said: Be comforted and act manfully, Bride of Christ: for with you is Jesus, your Most Beloved Bridegroom; for He will be your helper in all tribulations, and your reward exceedingly great.

[47] But on the fifth night, that is, on that which precedes the Assumption of the Blessed Virgin, the aforesaid demons came into the chamber of the Virgin, carrying burning torches in their hands; and after long threats, the Virgin of Christ persevering in prayers, they set fire to her face with burning torches. Then they thrust a fiery sword piercing through the Virgin's body, which, with the screeching maw of its burning, consuming and devouring flesh with bones, divided the Virgin's body through the middle. But amid all these things the Virgin of Christ, clinging immovably to her Most Beloved, humbly commended her soul to Him; on the 14th, she is wholly scorched by 9 demons. and having received comfort from Him, boldly breaking out into these words, cried: O malignant spirits, where now are your torments? can you devise more, or inflict graver ones on me? why do you spare? why do you delay by lingering? Why do you not, hastening, carry out those things which have been commanded you by my Lord? At these words those demons, confounded and trembling, replied: O Handmaid of Christ, Christina, confessing at last that they were conquered: have mercy on us; for we are nine demons, who by the command of the Almighty have tempted you with the various arts of our cunning, and have inflicted the gravest torments on you; but you, Handmaid of God, persevere infallible and invincible; for the power of the Most High, which is in you,

permits you neither to be conquered nor deceived; which also tortures and afflicts us beyond measure. Command therefore, Handmaid of Christ, that we depart more quickly, but her heart is joined to the heart of the Bridegroom. because never again will we be troublesome to you. Speaking these and more than these things, dismissed at last by the Virgin, they went away with the greatest wailing. And behold, that sweetest Bridegroom, suddenly arriving, and pressing the heart of his Bride to his own sweetest heart, unspeakably gladdened her; moreover, by the impression of his most kind face, restoring the burned face of his beloved, and also marvelously reforming her whole body, he cured her of every languor whatsoever. But on the next day, that is, on the day of the Assumption of the Blessed Virgin, the Virgin of Christ hastened joyful to the church; and receiving Communion, she flew over happily into the embraces of her most beloved Bridegroom.

NOTES OF D. P.

CHAPTER VI. The remainder of the year 1281.

[50] From the feast of the Assumption of the Blessed Virgin until the Sunday which is after the beheading of St. John the Baptist, On the night of 1 September a horrible corpse is presented to her: the Virgin of Christ remained in great consolation, and on each night either had most beautiful visions, or was wholly caught up in rapture. But on the three nights before the aforesaid Sunday, she had a certain horrible vision of the corpse of a dead man: which, however, was a presage of future suffering. For on the following night after the aforesaid Sunday, very horrible demons came into the chamber of the Virgin, presenting before the Virgin's sight the most foul corpse of a dead man, from whose mouth, nostrils, eyes, and ears horrible monsters of toads and serpents proceeded; which, biting and gnawing the aforesaid corpse with dire bites, and after these things penetrating to the interior, almost suffocated the Virgin by the abominable stench which they drew out from the inmost parts of that corpse; and the demons, threatening her, said: Unless you, most wretched deceiver, at once cease from your erroneous life, you will be tortured by us without delay with a similar torment. But the Virgin of Christ, humbly subjecting herself wholly to the divine will, perseveringly persisted in prayer. After these things, the demons withdrawing without injury to the Virgin, the Virgin of Christ is wholly suffused with the fragrance of a marvelous sweetness, and the foulness of the former stench is utterly put to flight, and with great gladness strength is increased to her body. This horrible vision lasted for three continuous nights.

[51] On the 4th, 18 demons rush upon the Virgin, But on the fourth night the Virgin of Christ was in great weariness; and then for three following nights, until the Nativity of the Blessed Virgin, the aforesaid demons came into the chamber of the praying Virgin. Who, when with many threats they had not been able to recall her from her purpose, rushing cruelly upon her, with hands and feet bound, cast her at once to the ground. And one of them, falling upon her, pressed her body to the ground with heavy weight, so namely that the Virgin of Christ could in no way move herself. But after these things two other transfigured demons approached, one, namely, into the shape of a toad, and the other into the shape of a serpent: and that one, in the shape of a toad, going before, gnawed with dire bites the ears, eyes, nostrils, and mouth of the Virgin; then the other in the shape of a serpent followed, hissing into the same organic places, and crept on, torturing beyond measure: and they gnaw her through, in the shape of toads and a serpent; but the rest of the demons, in the shape of toads gnawing the Virgin's whole body, and penetrating even to the interior, wretchedly pricked her. This punishment lasted for three nights; with this added, that on the third night, namely that which precedes the Nativity of the Blessed Virgin, after the aforesaid afflictions, when that demon under the shape of a serpent had tortured the ears, eyes, nostrils, and mouth of the Virgin in the manner aforesaid; at once descending by the way of the throat into the Virgin's belly, penetrating and atrociously gnawing all her bowels and inner parts, it tore them apart; and thence again ascending upward, blowing out the foulnesses of the stench, it poured them back into the Virgin's throat and mouth. This done, one of them, approaching, pressed the Virgin's head to the ground with such force that from the head itself, as if split through the middle, a wave of blood flowed most copiously. but, confounded, they withdraw. After these things those demons, the multitude of their wickednesses confessed, at the Virgin's bidding, withdrew with the greatest confusion and wailing; likewise they taught how many of them there were, namely eighteen. But as they departed, the Bride of Christ is on each night intimately consoled by her most beloved Bridegroom, and, suffused with the unspeakable sweetness of odor, is cured of every wound and bitterness of pain. But when morning came, the Virgin of Christ sets out joyful to the church, and receiving Communion is soon caught up into the embraces of her sweetest Bridegroom.

[52] From that day, indeed, until the feast of St. Martin, the Virgin of Christ remained secure without persecution of demons. Yet within, to her own great confusion, a demon under human form appeared to the Virgin several times. At the end of October Christina falls sick, But it happened meanwhile that the Virgin was burdened with a very great infirmity of body, namely before the feast of All Saints; which infirmity she bore the more grievously and impatiently, the more she perceived that all interior consolation was at the same time withdrawn from her. But in this infirmity she received Communion once, that is, on the day of the blessed Virgins, and in that Communion she remained without any consolation. So, the feast of St. Martin having passed, when the Virgin of Christ had scarcely yet recovered from the infirmity, and had at once conceived the purpose of receiving Communion; for three continuous following nights, a certain demon came, transformed into the shape of a horrible beast, into the chamber of the praying Virgin, after 11 November she is assailed by a furious demon; with eyes indeed flaming and indicating the fury of his spirit, who also breathed out a sulfurous flame from his mouth and likewise his nostrils; who, suddenly rushing upon the Virgin, swallowed her head down to the neck with gaping throat, and dashed her with poundings and hard blows, now to the ground, now against the walls. And having done this, casting her out from his dire jaws, he cut off her members, namely her hands and arms, feet and legs, in like manner by swallowing and chewing; and then, having inflicted a very great wound on her, he withdrew. But the Virgin of Christ, bearing all these things not only patiently, but even joyfully, is intimately consoled by her Most Beloved; whereupon, he being confounded. but her body is marvelously reformed and healed. But the wound, last inflicted on her by the demon, is left long afterward uncured in the Virgin's body. But on the third night, after the aforesaid torments, that demon, confounded, stood before the Virgin, and showed the manner and order of his whole wickedness: who at last, dismissed by the Virgin, withdrew with great confusion.

[53] she communicates joyful on 14 Nov. But on the following night, that is, on the sixth day of the week after the feast of St. Martin, the Virgin of Christ came to the church with joyful spirit, and receiving Communion passed at once into the embraces of her most beloved Bridegroom. But from then until the first Sunday of Advent, the Virgin of Christ remained consoled. When this had passed, when the Virgin of Christ ought to pray on the following night as was her custom, the presence of that sweetest Bridegroom is at once withdrawn, and the grace of all consolation and devotion is turned into mourning and the gravest weariness. on 5 December, going to the church, But in this weariness the Virgin of Christ, without bodily affliction and that of demons, remained until the following sixth day of the week. On which sixth day of the week, when the Virgin of Christ proposed to receive Communion, and at early morning, going around the town, ought to proceed to the church; and when she had now scarcely yet gone out of the town; there met her a certain demon, in the shape of a most ferocious bull. Whom, when the Virgin of Christ perceived coming toward her from afar, and truly believed it to be a bull, fearing she began to turn aside from the road; but he, horrible with bellowing and horns erect, pursued her the more swiftly; but she, fearing much more, and running this way and that, strove to flee him. she is driven by a demon in the shape of a bull, But it happened at the same hour that a certain man driving a wagon passed along the same road. Who, when he saw the Virgin, as one delirious and running this way and that in the manner of a madwoman, and saw nothing else, thinking that perhaps she was mad or frenzied, addressed her with these words, saying: What is it, O good girl, that you thus run about wandering alone? and, cast down, she is trampled; Why do you go on in the manner of a madwoman? Meanwhile that most ferocious bull, rushing upon the Virgin, cast her to the ground with its strongest horns; and standing over her, trampled her with its feet. But that man, running up, and not knowing what this was, and asking, wished to lift her from the ground. Then the Virgin of Christ, perceiving from the man's question the malice of the demon, exhorted the man in the name of the Lord to go away in peace, lest he touch her. As he departed, the Virgin of Christ, adjuring the demon, said: I adjure you, O malignant spirit, by the name of the Lord Jesus Christ, that you at once depart, and no longer hinder my journey. Without delay, that demon, taken up in the shape of fire, vanished; and the Virgin of Christ, comforted by this deed, rising, began to proceed further.

[54] And when she had advanced a little; the same demon transformed itself into the shape of a most biting boar: which, foaming and sharpening its teeth, met the Virgin of Christ again. But this is the animal which the Virgin of Christ is wont to dread very much; and then in the shape of a boar, whence, turning aside from the road, she strove to flee that which she truly believed to be a boar. But he, with swift course assailed her, and fixing his most biting teeth into the Virgin's legs, inflicted two great wounds; and having done this, and is sorely wounded by it, he at once disappeared. But the Virgin of Christ, weakened by the excessive effusion of blood, sat down on the ground; and greatly disturbed, both because she could not proceed to receive Communion as she had proposed, and because she feared this deed would be divulged among men; and therefore, weeping most bitterly, she groaned. Moreover that sweetest Bridegroom, not bearing the weeping and groaning of his Beloved, gladdened her for an hour by consoling her unspeakably in her heart; but she is healed by the Bridegroom: he also marvelously cured the wounds inflicted on her by the demon through the impression of the Cross. Rising therefore, the Bride of Christ is at once deprived of this consolation, and is involved in her former languor. But when the Virgin, advancing further, had come near the cemetery to a certain hedge, there met her a certain demon, transformed into the shape of Master John: who, greeting her amicably, as if with compassionate spirit addresses her thus: She is then terrified, as if there were no one to say Mass. Alas! dearest Christina, that with such great labor and vexation you have come hither, and today to fulfill your purpose

you have not been able: for the Parish-priest is not at home, and Mass ought not to be sung this day. Hearing these things, the Virgin of Christ would have utterly failed from the excessive bitterness of heart, had not the divine Spirit, consoling her within in her heart, told her that she had been deceived by a demon; moreover, had he not truly instructed her that she ought to receive Communion that same day. Thus therefore the Virgin of Christ came to the church; and receiving Communion, continued that whole day in groanings and most bitter tears; until at last toward evening she merited to know the will of her Most Beloved concerning her sufferings; and thus until the third day she remained somewhat consoled.

[56] Then after the second Sunday of Advent, for three following nights, On 8 December the tempters are present again; demons came in the shape of fire, very horrible, into the chamber of the praying Virgin: and first indeed they attempted her with flattering words and flatteries, then wearied her mind with various threats and promises of punishments, and reproved her whole life and conversation as perverse and erroneous, and this they more wickedly affirmed by the testimony of other Religious, especially the Friars Minor, who did not live so: yet in those three nights they did not torture her bodily. When these had passed, for four following nights, until the third Sunday of Advent, the aforesaid demons came into the chamber of the Virgin: her, in the morning, from the 12th of the same, and after long threats and vexations, the Virgin of Christ, stripped of her garments, through the nocturnal frost they drag her four times to the hill; they cast out of her own bedchamber. And since there was the strongest frost, seizing her by the neck, they led her, dragging through hedges, thorns, and frozen clods, to a certain hill adjacent to the nearby town which is called Hingindorp. There also, insulting her, and blaspheming in various ways, they said: Do you not now manifestly see that we are almighty Gods and your Lords? for we rule over you because of your erroneous and perverse life, and according to our pleasure we now afflict you, now spare you: for there is no other God who could rescue you from our hands. Blaspheming these and many things like these, they vanished: but the Virgin of Christ is intimately visited by her most beloved Bridegroom, healed, and marvelously brought back into her chamber on each night.

[57] But after these things, from the third Sunday of Advent until the Vigil of the Lord's Nativity, and from the 15th even to Cologne; the Virgin of Christ was on each night, after the gravest threats, dragged by the aforesaid demons, with head turned aside, naked through hedges, thorns, and the towns lying between, near the city of Cologne, to the place where thieves and malefactors are condemned. But in that place there was a very great fire, composed by diabolical art; and in the middle of the fire a heated stone, set in the manner of an anvil. Holding the Virgin of Christ there, therefore, and afflicting her mind beyond measure with diverse interrogations and reproaches, they said: where, cast into a bright fire, O most wretched one, at least even now, having pity on yourself, obey our commands, that you may be able to live; otherwise, worn down by the gravest torments, you will perish in the abyss of this fire. But the Virgin of Christ strove against all these things by constancy of spirit alone, and, deprived of all solace, directed this prayer to God from her inmost heart: Lord Jesus Christ, sweetest Bridegroom, receive my soul, desolate, and afflicted with many pains, in peace, and preserve it everlastingly in your sweetest heart; but as for my body, according to your will, permit it to be destroyed by whatever punishments. Hearing these things, those demons, raging most atrociously, rushed upon the Virgin with vehement force: and wrapping her body in fire, placed it upon the heated stone; and each holding iron hammers in their hands, they pound her with hammers upon the heated anvil. they horribly forged upon the Virgin's body; and with alternating turns, suspending their blows and making a delay, they asked her, blaspheming, whether she would come to her senses from her erroneous life, and be willing to yield to their counsels; and by this they marvelously tortured the Virgin's mind. So therefore, beating with hammers, and making delay by suspending their blows, and inquiring about her conversion, they tortured her so long; until the Virgin's body, by the harshness of the blows, and the multiplicity of torments, they reduced as it were to nothing; so namely that of the whole substance of her body, the flesh and bones worn away, nothing remained except thick and coagulated blood, as was afterward revealed to her by the Lord.

[58] Whence the Virgin restored to herself But who would doubt that the happy soul of the Virgin and the immortal spirit of the Bride, received by the immortal and eternal Bridegroom, was inestimably consoled in His sweetest heart amid the multitude of pains: who also by His marvelous power reformed, gave life to, and marvelously placed in her bedchamber the body of His Beloved, thus worn away and reduced to nothing? But this done, immediately that sweetest Bridegroom is withdrawn, and the marvelous consolation, through the blasphemings of the demons, is turned into bitterness for the Bride. But on the last night of this struggle, that is, on that which precedes the Vigil of Christmas, the Virgin of Christ is dragged by the same demons to the aforementioned place. finally on 24 December. Where, after long vexations, the demons, taking counsel against her, ordered her eyes to be torn out; then, lacerating, they cruelly tore away her nose, ears, together with the Virgin's whole face. This done, seizing the Virgin with the greatest fury, they led her, dragging horribly, to a certain wood, which is distant from that place a mile and more. But there again, examining her and wearying her with various reproaches, they lifted her up from the ground with great clamor; and throwing her over the tops of the trees, in the wood she is dragged over the tops of the trees: now seizing her by the feet, now by the hands, now by the head, they hurled her down mercilessly: so namely that the Virgin's torn body now clung, fixed and suspended on the branches; now, the branches broken, fell to the ground dying. These things thus done, those demons, taking counsel again, said: Since indeed we cannot thus destroy this sorceress; act now quickly, that all the trees of this wood be uprooted from their roots, and cast more swiftly upon this sorceress to suffocate and destroy her. But this said, immediately those demons, shaking the whole wood with a vehement whirlwind, uprooted the trees from the bottom; which, casting upon the Virgin's body, they pressed down with the gravest mass.

[59] This done, those demons, approaching, and dragging the Virgin's body most hardly to the aforementioned place, and again, roasted in the fire and pounded, namely where thieves and malefactors are condemned, brought it back; and there composing a very great fire, as on the preceding nights, and a heated stone placed in the middle of the fire, they vexed her with diverse interrogations and mockeries. And after they had cast her into the fire, with iron shafts most sharp like awls, piercing the Virgin's whole body on all sides, they wretchedly pricked her. Then, the Virgin of Christ commending her body and soul to her most beloved Bridegroom, the demons, more vehemently exasperated, lifting the Virgin's body, as said above, cast it into the fire; and placing her upon the heated stone, beat it for a very long time with iron hammers: and also, at each blow, by interrogating and blaspheming her, reduced the whole to nothing, as in the preceding. and again given life, Then the happy soul of the Bride is conveyed into the heart of her sweetest Bridegroom, and there is unspeakably consoled: but her body is reformed, given life, and established in the same place of suffering: where at once, to the immense glory of the Bridegroom and the Bride, all that horrible throng of demons, eighty in number, namely, who had afflicted her throughout all Advent, are gathered before her sight; and confessing each and all of their most wicked operations and suggestions, and showing themselves also conquered and confounded in all things, they said: We liars, though unwilling, are now compelled to confess that there is no other almighty God in heaven and on earth, except Him whom you worship, and whom with all your strength you have served from the beginning. For He is always everywhere with you, and in all your sufferings has stood by you as an untiring helper: the conquered and supplicating demons she dismisses, by whose help, indeed, you steadfastly overcome all things adverse to you, and in His name you ever persevere a glorious victress. We beg you therefore, O Christina, Handmaid of the Almighty, that you dismiss us; for never will we be troublesome to you, never henceforth will we inflict torments: for on your account we are afflicted beyond measure; but also in hell we shall be most grievously afflicted by our associates. As they said these and many things, dismissed at last by the Virgin, they withdrew with the greatest howlings. From this manifest confounding of the demons, indeed, the Bride of Christ, not glorying in herself, but, glorying, flying over into her Beloved, is unspeakably consoled: and in the continuation of so marvelous a consolation she is marvelously brought back into her chamber. and joyfully celebrates the Lord's Nativity. So, the Vigil of Christmas having passed with great joy, the Virgin of Christ on the following day, that is, on the holy day of the Nativity, came joyful to the church: and receiving Communion, passed in rapture into the embraces of her most beloved Bridegroom.

CHAPTER VII. Marvels of the year 1282 until Easter.

[60] At the beginning of the year a demon throws a heavy stench at her as she prays; But it happened between the Lord's Nativity and the sixth day of the week which is after the Octave of the Epiphany, that the Virgin of Christ was mocked three times by a certain demon in this manner. When the Virgin of Christ on some days kept the house alone, and her sister was present at the Office of the Mass; within the space of the Mass, while the Virgin prayed, that most envious enemy of all good, desiring to hinder the Virgin's prayer, by way of a cloud scattered an abominable stench into the Virgin's nostrils and face: by whose infection the Virgin of Christ, suddenly and as it were unexpectedly terrified and weakened, fell to the ground: but soon, the demon's cunning recognized, she rose; and her strength recalled, with steadfast spirit she raised herself upon her knees to pray. But he, confounded, at once vanished. Likewise another time, when the Virgin of Christ was again alone in the house; in the shape of a poor man he begs a garment, there came a certain demon, in the shape of a most poor and most feeble man, with torn garments, with bare arms and feet, before the Virgin's house groaning and asking alms. Whom the Virgin of Christ, beholding, and truly believing him to be a poor man, compassionating him, gave him alms: which he, trembling, and as if from excessive cold unable to keep it in his hands, allowed to slip from his hands, and with a tearful voice said to her: Unless you, dearest girl, having pity on me, give me some old garment with which to cover myself, know that I will at once die from the excessive harshness of the cold. Then she, much moved both by the words and by his nakedness, brought an old garment, and with her own hands clothed him in it, and also bade him sit by the fire to warm himself. As he sat, and the Virgin of Christ was preparing refreshment for him; behold, that wicked one, unable any longer to dissemble the cunning of his accustomed malice, having laid aside the habit of poverty and feebleness,

showed himself a handsome youth, then he is turned into a handsome youth. and smiling and cackling, gazed diligently upon the Virgin. Which she, considering, terrified and stupefied, feared vehemently, both because she was alone in the house, and because she saw him suddenly changed; for as yet she did not at all recognize that he was a demon; but believed him to be a man, and to have feigned himself poor and feeble. Rising therefore, the demon went out; and standing before the door of the house, took diligent care lest perhaps he should furtively snatch anything in that house. What more? That wicked one, when he perceived that he prevailed nothing by his frauds against the Virgin, mocking, said: If I could gain nothing more, yet I have led you to compassionate me and to treat me kindly. And these things said, with a most foul sound he vanished; and after a little while, the garment which he had received from the Virgin, torn into little rags, came thrown before the Virgin's feet.

[61] The Virgin of Christ had no other vexation from the demons, from the Lord's Nativity until the sixth day of the week after the Octave of the Epiphany, on which, receiving Communion, she was at once caught up into the embraces of her sweetest Bridegroom: on the 16th the Virgin, receiving Communion, is caught up into ecstasy: but from that day, until the conversion of St. Paul, the Virgin of Christ remained in great consolation. After the conversion of St. Paul until the following sixth day of the week, the Virgin of Christ was afflicted continuously for five nights by two demons. For two demons came on each night into the chamber of the praying Virgin, under the shape of two most beautiful youths, holding forth faces as if Angelic, and filling the whole chamber with a great, but sophistical, light, and also holding two candles in their hands; who, addressing her with most gentle and sweetest words, and extolling her virtues and merits, said: Behold, Dearest one, we are two Angels, sent to you from the heavens, on the 30th two demons approach, in the shape of Angels; namely from your Bridegroom, to whom you have always shown yourself a faithful and humble handmaid, and whom from the beginning of your conversion you have pleased by worthy conduct; that in this place, in which many times you have shed your blood, and sustained many kinds of punishments, we may this night repay you in turn, and for your manifold sufferings show you consolations with such great brightness of light. Uttering these and many things with sweet-sounding words to the commendation of the Virgin, they tried to seduce her mind through elation. But in vain does the spirit of falsehood cast the darts of its cunning against those whom the Spirit of truth not only guards by protecting, but also in whose hearts, as a most sweet guest, he has made for himself a stable and perpetual dwelling.

[62] Therefore the Virgin of Christ, never accustomed to receive consolation shown outwardly through images, but, spurned by Christina, but inwardly most fully taught by the Holy Spirit, recognized the cunning of the demons and the sophistical light at the first glance: but humbling herself, and considering her own infirmity, at last she addresses those demons with these words: Why do you, most wretched rulers of darkness, show the deceptive light of such great splendor? Why do you, most vile inhabitants of infernal punishments, to your own confusion hold forth comely faces? Be ashamed now from the showing of this deceptive light, that you have lost the splendor of the true and eternal light, and from that heavenly fatherland, on account of elation, have fallen into perpetual chaos. Now therefore I conjure you, by the Lord Jesus Christ, who is the brightness of eternal light and the splendor of paternal glory, they threaten her with the most dire things: that you lay aside the brightness of this deceptive light, wholly contrary to you; and resume the deformity of perpetual horror, suited to you in all things. Scarcely had the Virgin finished the words; and behold, that sophistical splendor at once disappeared; and the demons, having resumed the horrid appearances of their own deformity, as if kindled with infernal fire, stood by: and indeed instead of the burning candles, which before they seemed to have in their hands, now they used iron instruments. And crying out with horrible voices, they said: Since indeed you, seductress and sorceress, following the hardness of your own will, wickedly converse against the will of God, and alone among all mortals are convicted of leading an erroneous life; moreover, not yielding to salutary counsels, you despise the consolation shown you by us; it remains that, tortured with the gravest torments, you be destroyed by a most shameful death. To these words the Virgin of Christ, nothing afraid, replied: Your threats, O malignant spirits, I do not fear, because I rejoice to suffer for the love of my Lord: carry out therefore on me as quickly as possible what you promise. Saying these things, with devout heart she at once turned herself to prayer.

[63] But those most cruel demons, approaching, and piercing through the Virgin's body on all sides with iron and fiery instruments, and at last, she being cruelly tortured, they take away one leg; pricked her horribly; so namely that those glowing instruments, fixed into the Virgin's body, as if dipped in rivers, gave a sound with a vehement hissing; and from every part of the body brought forth a wave of blood most copiously. But then, when they saw the Virgin's mind still in no way bent by such torments, kindled with fiercer fury, and seizing one leg of the Virgin, by cruelly shaking and carrying it about, and also by beating it against the walls, they horribly tortured her: until at last, from the long duration of the dashings and afflictions, they utterly tore away the aforesaid leg from the Virgin's body: this done, the demons, filling the Virgin's chamber with a most unclean stench, which being divinely restored, suddenly vanished. As they withdrew, the Virgin of Christ is unspeakably consoled by her most beloved Bridegroom; and the aforesaid leg, which had been torn away by the demons, is marvelously reformed: yet the hidden and secret wounds are left uncured until the last night; which, however, though grave, the Virgin of Christ, because of the greatness of interior consolation, did not feel, or rather scorned to feel. Those illusions and sufferings of the demons, together with the consolations from the Lord, lasted for five nights; with this, however, added, that on the fifth night, after torments repeated in vain, after the aforesaid illusions and afflictions, those demons rushed upon the Virgin with great fury; and, as one unwilling to obey sound counsels, promised to destroy her with various torments; and piercing her body through with iron and fiery shafts, from the bottom up to the top of her head, and thus lifting her up from the ground, they carried her, shouting and blaspheming, up in the air to a certain sandy hill situated near the town.

[64] There also lifting her higher in the air, they show her a certain semblance of paradise. they deceptively showed a very great brightness of light: in which light they held forth most beautiful images and faces, which images, applauding the Virgin, and as if rejoicing at her coming, exhorted her to hasten to them. Moreover the demons, insulting her, said: See; or at least even now, coming to your senses from your long-standing error, yield to our counsels, and take hold of the brightness of joy already prepared for you. But the Virgin of Christ, from whom the cunning of the demons was not hidden, dreading the brightness of the deceptive light, and spitting upon the faces shown to her above, said that she would rather suffer for the love of our Lord Jesus, than receive their trifling consolations. This heard, those demons, filled with immense fury, with great joy cast the Virgin's body to the ground; and dragging her around the circuit of the hill, and also rolling her raw wounds in the sand, marvelously tortured her. At last, confessing themselves conquered, they beg to be dismissed. But this done, the aforesaid demons, prevailing nothing further against the Virgin, as captives and bound with chains, remained in the same place: but the Virgin of Christ is again visited and consoled by her most beloved Bridegroom, and at the same time her body is cured of every injury. Then the demons, appearing before the Virgin, and with great confusion and trembling confessing all their wickednesses, suppliantly demanded to be dismissed by the Virgin, because they were conquered and grievously afflicted: who at last, dismissed by the Virgin, withdrew with great wailing and lamentation.

[65] But on the following day, that is, on the sixth day of the week which is before the Purification of the Blessed Virgin, the Bride of Christ, going to the church, on the 31st the Virgin joyfully receives Communion, received Communion; and at once caught up, flew over happily into the embraces of her most beloved Bridegroom. So from that day until the first Sunday of Lent, the Virgin of Christ remained in consolation: on which day toward the hour of vespers, the gravest weariness invaded her. For then, all consolation withdrawn, the tribulation of the Virgin begins, which, lasting until the Lord's Supper, was increased with continual pains by the increments of time. For from that first Sunday until the following Saturday, on 15 February she begins to be afflicted with heavy weariness, the Virgin of Christ sustained the gravest weariness of heart without vexation of demons; yet she had some confidence in her Beloved. On this Saturday the Virgin of Christ, receiving Communion, continued that whole day in most bitter weeping; and at last certified of the will of her most beloved Bridegroom, she remained somewhat consoled until the third day. But then until the Saturday which is before Lætare Sunday, on each night demons came, on the 24th to be vexed by 37 blaspheming demons, horrible in appearance, into the chamber of the praying Virgin; who, first assailing the Virgin of Christ with various and wicked persuasions, and wickedly perverting her whole life and conversation, and ascribing to their own operation whatever had hitherto been done with her, whether in sufferings or in consolations, affirmed that she had been deceived in all things; and this they lyingly confirmed by the testimony of other Religious, who did not live so. Among the other infinite things which, blaspheming, they set before her, they object to the Virgin one most grave evil, namely concerning the eternal damnation of her mother and father, among other things, objecting that her parents were damned on her account, of whose salvation the Virgin of Christ had long before been certified by the Lord, and therefore the demons afflicted the Virgin's mind much more, who most lyingly asserted that they had them in their power, on account of their manifold excesses, and especially for this cause, because they had procreated her, as a common harm and manifest reproach, for the whole world. This most grave tribulation lasted on each night until the aforesaid Saturday, which is before Lætare Sunday: but as yet she had received no bodily injury during those nights from the demons.

[65] the same doing it from 11 March until the 15th. But on this Saturday the Virgin of Christ, receiving Communion, when she had passed the whole day in groanings and most bitter tears, had no consolation; except that at last, toward evening, certified of the will of her most beloved Bridegroom, she breathed a little, and until the third day was not vexed by the demons. When this had passed, on each following night until Judica Sunday, the aforesaid demons came into the chamber of the Virgin; and just as they had foretold concerning the damnation of her father and mother, they brought with them two demons, one, namely, under the shape of the father, the other under that of the mother of the Virgin herself, setting them before her face, and vexed her with diverse words and blasphemies, as said above. Then those demons, standing by under the shape of the mother

and father, with a lamentable voice and most bitter wailing confessed themselves to be damned and to be damned eternally: but they most urgently exhorted her to come to her senses more quickly from her long-standing error and from a most perilous state, lest she descend to eternal torments: but the rest of the demons standing around showed her diverse kinds of torments, with which they promised to afflict her, and at last to drag her with them to the lower regions, unless she quickly came to her senses from her perverse life. This vexation of the demons lasted on each night until the aforesaid Judica Sunday, without any torment of body: when this had passed, on each night until the Lord's Supper, the aforesaid demons came into the chamber of the Virgin, wearying her long and much with diverse threats, and through the representation of her father and mother, and through the address of the same, as has been said before; they ordered the torments offered on the preceding nights to terrify her to be brought as quickly as possible.

[67] Therefore two demons came, bringing an iron circle, the same, on 16 March, bring a glowing iron circle, glowing as if from a furnace, and broad like a half-circle, set in and placed about within on all sides with most sharp nails, and at the same time brought fiery hammers: with which, touching the aforesaid circle, and striking sparks from it, they stood before the Virgin's sight; threatening her also they said: Unless you, most wretched seductress, come to your senses more quickly from your erroneous life, fixing this horrible circle at once on your head, with the hard blows of the hammers we will violently drive it, by hammering, through your shoulder-blades, the flesh consumed, down to the middle of your body. But after these things two other demons, carrying a certain well-instrument, of iron and curved in the manner of a drawing-bucket, in which the wheels of a well are turned for drawing, showed a fiery chain wound around; and a mortar with iron pestles, which they said was to be fixed into her body, and thus by whirling to be torn apart. Then they ordered a heated and hollow stone to be brought, with iron pestles, set about on all sides with nails and most apt for terrifying: in which and with which they affirmed that she was to be crushed and reduced to nothing, and two lances: unless she came to her senses more quickly. But at the last two demons, called, came, carrying in their hands two most sharp lances, which they said they ought to fix into the Virgin's feet. Holding all these things together before the Virgin, they desired to turn her from her holy purpose: but the Virgin of Christ strove against all these things by constancy of spirit alone, and, deprived of all consolation, longed unceasingly for the wounds of her most beloved Bridegroom.

[68] Seeing therefore the invincible constancy of the Virgin, at the sight of whom she was in no way moved, and blaming the delay, they horribly assailed her; and inflicted on her each kind of torment, in the order in which they had before shown them. For some of them pressed the fiery circle, set with nails, upon her head; and beating it with iron hammers through the Virgin's shoulder-blades, they gird her with that circle, the maw of the hissing burning consuming the surface together with the flesh, drove it down to the middle of her body. This done, other demons, approaching with the iron drawing-instrument, fixed the chain wound around the fiery circle, set about the Virgin's body; and lifting the Virgin's body up into the air, by turning and carrying it about, they wretchedly tortured her. then they pound her in a mortar, Then casting the Virgin's body with the greatest fury and force into the heated and hollow stone, and pounding it with the iron pestles, the bones and flesh consumed, they reduced it as it were to nothing. But the Virgin of Christ is at once reformed by divine power, and marvelously strengthened to endure the rest of the torments. then they torture her more dreadfully, But after these things the aforesaid demons pierced that drawing-instrument through the Virgin's mouth and jaws; and two of them, piercing the Virgin's feet with most sharp lances, fixed them more deeply into the ground: but the rest, by turning and carrying about, and also by horribly torturing the Virgin, divided the upper part from the lower. But all these torments happened on some nights within the Virgin's chamber: but on the remaining nights the Virgin of Christ, stripped of her garments, and hang her on a gibbet. is dragged by the demons to a certain hill, somewhat distant from the town, where thieves and malefactors are wont to be condemned. There, after all the aforesaid torments inflicted, the demons, interrogating her and blaspheming, said: Now, most wretched seductress, choose for yourself one of two things: either you still come to your senses from the damnable obstinacy of your spirit, and yield to our salutary admonitions: but if you despise this, your most wicked throat, pierced through with a fiery chain, we will contemptibly affix to this gibbet, for a spectacle to all passers-by: there also, after your life is consumed by a most shameful death, we will carry off your body and soul with us to the infernal torments.

[69] And when the demons had long blasphemed these and things like these, the Virgin of Christ, though wholly desolate, yet with her heart raised upward, directed this prayer to the Lord with suppliant voice: Lord Jesus Christ, Whence, loosed by Angels, sweetest lover, into your hands I recommend my soul: receive it in peace, and preserve it everlastingly in your sweetest heart: but as for my body, according to your most kind will, permit it to be torn apart by the demons, and to be ended by whatever death. Hearing these things, the demons, rushing upon her, with the greatest fury piercing the Virgin's throat with the fiery chain, hanged her on the gibbet, and this done, the demons, abandoning her, thus they continue to torture her every night, until the Lord's Supper: disappeared. And behold, immediately two Angels sent from God came, who, loosing the Virgin's body from the gibbet, and receiving it with great reverence, all her injuries healed, except that which she had received in the middle of her body from the glowing circle, marvelously brought her back to her own chamber. But these sufferings together with the Angelic consolations lasted on each night from the aforesaid Judica Sunday, until the Lord's Supper; with this excepted, however, that the Virgin of Christ received Communion on the Vigil of Palm Sunday, and, somewhat consoled by the will of her most beloved Bridegroom, was free from the persecution of demons until the third day. But on the last night of this contest, that is, on that which precedes the Lord's Supper, after manifold vexations, the aforesaid demons, drawing the Virgin of Christ out of her chamber, when again they bound her body with the glowing circle, by agitating, and rolling her among themselves in the likeness of a reproach, led her to the place of the gibbet; and beating her with blows of the fist, they cast boiling pitch by spitting into her face; and applying to her all the aforesaid torments, they drove the glowing circle by beating with such ferocity, that they divided from the body not only the skin with the flesh, as on the preceding nights, but even the very arms, from the excessive constriction, and hanged her on the gibbet. Moreover, instead of the hollow stone, into which on the preceding nights they cast the Virgin to be crushed; now they cast her into a very great fire, composed in the same place: and leaping with their feet upon her, they utterly immersed her in the flames; and at last, having snatched her out from there, with shafts pierced through her feet, fixed them more deeply into the ground: and with the remaining instrument pierced through her neck, they whirled the Virgin's body around by torturing for so long, until they cut off the feet and legs from the Virgin's body. But at the last the body, with the cut-off parts, they bound to the gibbet with the fiery chain.

[70] and at last, confessing themselves conquered, they begged to be dismissed, All these things performed, those demons did not, as on the preceding nights, vanish; but awaiting their great and most grievous confounding, remained in the same place, as if bound with hard fetters. Therefore then that sweetest Bridegroom visited his Beloved with unspeakable consolation; but cured her body of every injury and marvelously reformed it. What more? Those demons stand confounded before the Virgin, setting forth each and all of their cunning tricks; and suppliantly demanded to be dismissed by her, because they were most vehemently afflicted; and declared how many of them there were in number, who had afflicted her throughout the whole of Lent, namely thirty-seven; and cried out that they had no right of their own in the father and mother of the aforesaid Virgin; she celebrating a joyful Easter on 29 March, moreover they pronounced that they would never henceforth attack her, but that they would be eternally tortured with a graver torment. But at last, when they had brought forth many commendable things to the glory of God, dismissed by the Virgin, weeping and wretchedly wailing, they withdrew: as they withdrew, the Virgin of Christ, with immense consolation, is marvelously brought back into her chamber. Therefore on the following day, that is, on the Lord's Supper happily passed, the Bride of Christ shut herself alone in her chamber, and, compassionating her most beloved Bridegroom every hour, and also truly receiving the stigmata of his passion, until the Vigil of Easter lay hidden from the eyes of all mortals; and on the following day, that is, on the holy day of Easter, the Virgin of Christ, going to the church, received Communion; and at once flew over in rapture into the embraces of her most beloved Bridegroom.

CHAPTER VIII. From Easter of the year 1282, until the middle of October.

[71] On 18 April, a demon all bristling with iron awls is present; Therefore, two weeks having passed after the feast of Easter, the Virgin of Christ again received Communion, and at once was caught up into the embraces of her Bridegroom; and thus remained in great consolation until the sixth day of the week. When this had passed, on the following nights, until the fourth day of the week, which preceded the feast of the Apostles Philip and James, there came a certain demon, horrible in appearance, into the chamber of the praying Virgin, whose most vile body, which he had put on, had been set with and surrounded on all sides as if with most sharp awls. Whom the Virgin, beholding at first, and unexpectedly terrified, feared: and unless she return to the common life, he threatens dire things; and immediately, fear laid aside, she placed her hope and confidence in the Lord. Moreover that most deformed one, approaching the Virgin, and desiring to hinder her prayers, said: How long do you, most wretched of all human beings, try to carry on a life perverse and irrational, but hateful and abominable to God? How long do you, unhappy one, persist in the obstinacy of your spirit? For who among all the Religious serving God lives so perversely? Who, against human law, leads his nights without the rest of sleep? Or who among all mortals acts so perversely and irrationally? And therefore because you alone are proved to lead an inhuman and erroneous life, on that account, delivered by the Most High to our power, you are tortured by us with such great torments: and unless even now at least, though late, you forsake your folly and your erroneous life, and convert yourself to a reasonable life; and, she not being persuaded, he stabs her more dreadfully; I will perforate your body on all sides with these most sharp awls; and, having destroyed you with many torments, I will place you with me among the lower regions, to be tortured eternally. To these words the Virgin of Christ with steadfast spirit replied: I deride your threats, O malignant spirit; because I do not fear to suffer for the love of my Lord Jesus Christ. Hearing these things, that demon, raging, horribly assailed her: and tortured wretchedly the body of the Virgin as she prayed, and did not cease from genuflecting, by piercing it through: so that a wave of blood, flowing copiously, but she is divinely healed and consoled on 29 April. watered the ground on all sides. This done,

the demon withdrawing, the Bride of Christ is unspeakably consoled by her most beloved Bridegroom, and every appearance of exterior injury, by which the Virgin of Christ could have been noted or defamed, is utterly annihilated; yet the pain of the injury is felt until the last night. But on the last night, that is, on that which precedes the aforesaid fourth day of the week, after the aforesaid torments, that confounded demon, having recited the arts of his whole malice, at the Virgin of Christ's bidding, withdrew with such noise and whirlwind that the Virgin of Christ believed he had carried off a part of her chamber with him. As he withdrew, the Bride of Christ is consoled by her most beloved Bridegroom with unspeakable joy; but her body is fully cured of every injury and pain.

[72] But on the following day, that is, on the aforesaid fourth day of the week, but a demon, meeting her in the form of a known Cleric, which, namely, precedes the feast of the Apostles Philip and James; when the Virgin of Christ ought to go to the church in the morning for the sake of receiving Communion, there met her behind the town a certain demon, under the shape of a certain Cleric named Henry of Sincere, who had once kept the schools in that same town, and had been very familiar with her. Whom, when the Virgin of Christ saw coming toward her from afar, and perceived his face serious and troubled, wondering, she believed this to be by no means without cause; and when he had begun to draw near to her, greeting him, she said: What is it, dearest Master, that with such great haste and disturbance of spirit you come to meet me? for in your face I judge that you are gravely troubled. To her he, groaning and as if weeping, said: O dearest Christina, great and grave is the occasion which has rendered me troubled. Behold, our Lord the Parish-priest, my long-time familiar friend, had a certain Religious woman very familiar to him, he lies to her, that the Parish-priest was caught and wounded to death whom, by the instigation of the devil, this night he presumed to lead away secretly. But her parents, understanding this deed, and pursuing them with great haste, found them in the wood which is called Poilheym. Where, rushing upon him with the greatest fury, they inflicted grave wounds on him, and, having cut off his hands and feet, left him as if dead. But I believe that he is not yet fully dead: but she, the same one being soon seen, recognizes the fraud; beg therefore, Dearest one, God, that He may deign mercifully to grant him, now laboring at the last, true compunction and pardon of sins. Hearing these things, the Virgin of Christ, terrified and greatly disturbed, replied: God, who knows the hearts of all, knows that I grieve vehemently over this deed: but what I can do about these things, I do not know: for I have the purpose of receiving Communion, whence I am not able to stand longer with you: but go in peace, and pray for him with devout prayers: but I will go to Lord John, dwelling in the recluse's cell, and beg him to celebrate Mass, and give me Communion. And saying this, turned away from him she was proceeding further; yet she gave credence to his words because she believed him to be not a demon, but a man familiar to her and a friend of God. And when the Virgin, not without grave disturbance, had come to the cemetery, looking she saw the same Parish-priest coming to meet her, and admonished within by the spirit, she learned that she had been deceived by a demon: wherefore she rendered devout thanksgivings to her most beloved Bridegroom.

[73] and after Communion caught up in rapture, Entering therefore the church, the Bride of Christ, after Confession and likewise the celebration of Mass, with great desire received Communion: and at once flew over into the embraces of her most beloved Bridegroom, and thus until the third day, much consoled, remained quiet from the persecution of demons. When this had passed, for three following nights came a certain demon, in the shape of a most ferocious horse, into the chamber of the praying Virgin: who, with gaping throat horribly neighing, shook the ground most strongly with his feet; and making a horrible noise, desired to hinder the Virgin's prayer. Whom the Virgin of Christ, at first and unexpectedly beholding, she scorns the enemy's new bugbear. feared vehemently: and immediately recalling her mind from this trepidation, and fixing her attention on her Beloved, cared nothing at all about his noise, but persevered intrepid in prayers. Seeing which, that most cunning one, at once confounded, vanished; and inflicted no evil on her. But after these things, for three other following nights, namely until the Sunday which is after the Lord's Ascension, the same demon came in a horrible shape into the chamber of the praying Virgin; From 7 May until the 19th a demon tries to turn her from prayer, and addressing her with horrible words said: How long, most wretched of all human beings, do you persevere in the obstinacy of your spirit? How long, to your perpetual damnation, do you ruinously wander in your perversity? For you pervert and destroy the ordinances and laws sanctioned by all the wise: you alone despise and violate the salutary statutes of the preceding Fathers and of all the Religious: for in the time of rest you keep vigil and pray vainly; in the time of refreshment you abstain and fast; and thus in all things you act perversely, and carry out not the will of God, but your own execrable will, and therefore you will be delivered by the Most High to our power. threatening with a sharp trident; And showing her a certain instrument like a most sharp trident, he said: Unless you speedily yield to my admonitions, and, ceasing from your useless chattering, take rest in your bed; I will pierce this trident through your chin, your tongue, and likewise your throat, and impose perpetual silence on you; and then I will see what your useless chattering profits you, and the praise of this one whom you invoke.

[74] As the demon spoke these and many things like these, the Virgin of Christ boldly burst out into these words: Why do you, O malignant spirit, and further provoking him, vainly consume your deceptive words? Why do you in vain try to terrify me with threats and torments? For with those by which you desire to terrify me, you comfort me; and with those by which you try to turn me away from the praise of my Lord Jesus Christ, you provoke me more. Do you not know that I deride your threats and torments; because for the love of my Lord Jesus Christ, who suffered for me, I desire with all my heart to suffer? For He is to me rest, confounded, he leaves: the only hope, true salvation, perennial life. For though my tongue, forbidden, might perhaps cease from His praise; my heart and soul would resound His praises perennially. Why then, most lying one, do you delay by tarrying? Hasten, according to the precept of my Lord, to carry out on me what you threaten. These things said, that demon, confounded, vanished, and inflicted no trouble on her during those three nights: but the Virgin of Christ, remaining in great consolation and thanksgiving, appeared most cheerful on the following days. Therefore, the aforesaid Sunday having passed, namely that which is after the Lord's Ascension, on each following night until the holy day of Pentecost, the aforesaid demon came into the chamber of the praying Virgin, carrying an iron trident in his hand, and among very many words said above he added this also: Now, most wretched seductress, but soon returning until the 17th, after threats repeated, I will make your blaspheming tongue grow dumb. Now I will see who that one is, whom you so often invoke, and of whose help you vainly glory. Now you also will see how faithfully he assists you, and, snatching you from my hands, resists my power. To him the Virgin of Christ, intrepid, replied: I do not fear your threats, most wicked spirit; and the torments, to be inflicted on me for the love of my Lord Jesus Christ, I await with the highest desire of heart: hasten therefore to do what you promise, because you afflict me more by delaying than by threatening. This she said, and with head inclined together with her heart, in the will of her Most Beloved showed herself ready to endure whatever torments.

[75] These things heard, that demon, raging most atrociously, rushed upon her; he pierces her throat with the trident and piercing through her chin with the iron trident, he constricted her tongue together with her throat; and insulting her and reproaching her, said: Where now, O most wretched one, is your glorying? Where now is the invocation and praise of your Friend? If He is a Friend to you, let Him come now; if a helper, let Him now come to your aid. Clearly therefore you can now know how vain and useless is your hope, how perverse and erroneous your life. Whence if you would even now cease from your perversity, and yield to my counsels; at once I would render you loosed, sound and unharmed, and would make you henceforth rejoice in great tranquility and felicity; otherwise, and even spurned by the tongueless one, if you persevere in the obstinacy of your spirit; stripped of your garments, through thorns and briars to the nearby town, which is called Poilheym, I will drag you; and there, for a spectacle to all present, I will contemptibly hang you on the tower of the church; and after innumerable torments inflicted on you, I will kill you by a most shameful death. To these words the Virgin of Christ, nothing afraid, but more strengthened in the love of her most beloved Bridegroom, because she could not speak, he drags her even to Poilheym: demonstrated the will and disdain of her spirit by certain signs. What more? That one raged most cruelly, and fulfilled on the Virgin all the things he had foretold by threatening. For, having stripped her of her garments, he cast her naked out of her chamber; and dragging her with the trident, pierced through the Virgin's throat, through hedges, thorns and briars, he said that with her he wished to lay low all the crops; and lifting her up into the air and whirling her about, he very often cast her to the ground; and thus at last led her to the nearby town, which is called Poilheym; and there again, interrogating and mocking her, at last he struck the Virgin's head, pierced through with the trident, most strongly against the tower; and again and again interrogating her and reproaching her, showed her a great iron and fiery nail, with which, unless she would even now come to her senses, he threatened to pierce through her body, and thus thereafter to strike it against the wall. But the Virgin of Christ, although she could not by words, yet by certain signs confessed that she utterly despised his threats.

[76] So that most wicked demon approached, and driving the fiery nail he had brought through the Virgin's navel and back, and her, transfixed with the glowing nail, he affixes to the tower; struck it more deeply into the wall; and thus at last, mocking and blaspheming, said: Now, most wretched and most unhappy of all human beings, you manifestly see that you can neither name nor invoke your Bridegroom: but neither can He himself, whoever He is, succor you, nor free you from my hands. Whence at least even now, at the extremity of your life, come to your senses, and yield to my counsels. But if you do this, I will at once cure you of every injury, exalt you with many honors and dignities, enrich your whole kindred, and procure that you be adored by all as a God. And behold, that you may reply to me concerning the things I have proposed to you, I will grant you the possibility of speaking. Saying this, suddenly he drew the trident from the Virgin's head,

and bending back her loosed head, reclined it upon the Virgin's own breast. So the Virgin, having received the possibility of speaking, deriding the demon's threats and torments, [and the trident drawn back, he restores her speech, that she may deny the Bridegroom;] most steadfastly confessed herself ready to endure all things for the love of her most beloved Bridegroom. Hearing this, that most savage demon, stung by fiercer fury, cruelly assailed her: and seizing her head, dashed her face against the wall. And so, her organic parts being shaken and torn off, now not a face, but horror appeared in her. And this done, again by blaspheming, he asked the Virgin whether she would even now yield, so that she might through him receive her deformed face restored with perfect soundness, and moreover with the abundance and felicity of all things. Then the Virgin of Christ, from excessive indignation, if she had had a mouth, would surely have spat into the demon's face; but since she had no mouth to speak or to spit, she showed the indignation of her heart by certain signs.

[77] But after this, that furious demon approached the Virgin, and pounding the Virgin's breast with the hardest stones, and afflicting her beyond measure, withdrew. As he withdrew, she refusing, he pounds her mouth and breast; behold, immediately two Angels sent from heaven came; who, loosing the Virgin's body, with great reverence rendered it sound throughout; except the wound which she had from the fiery nail through the middle of her body, which remained in the Virgin's body, as a sign of love, uncured until the last night. But on the last night, that is, on that which precedes the holy day of Pentecost, after all the torments enumerated above, the Virgin of Christ is intimately consoled, not by Angels, but by her most beloved Bridegroom; but her body is fully cured of every wound. Moreover the place of the wound in the navel, through the impression of a most beautiful Cross, which at last, cured by the Angels, is marked by the Bridegroom himself; and thus nonetheless she is marvelously brought back into her chamber. Where, while the Virgin of Christ with bent knees rendered devout praises to her most beloved Bridegroom for the unspeakable benefits; behold, immediately that demon, who had long since tortured her, stood before the Virgin, confounded and trembling; and enumerating his wickednesses with a lamentable voice, said: O Christina, most faithful Handmaid of the Almighty, have mercy on me: for I, most cunning, sought out among many thousands of demons, had been destined according to the command of the Most High, he confessing himself conquered, to tempt you, the Handmaid of God, with various and wicked pursuits of wickedness, and to recall you, if it were possible, from your true and salutary purpose by diverse torments: but now, all the pursuits of my wickednesses being carried out on you, according to the measure delivered to me by the Most High, the insuperable constancy of your mind has overcome me in all things, and has increased for me perpetual punishment and confusion. But now, confounded and conquered, I am bound by your prayers as by fiery chains, and, burning, I am most vehemently afflicted. Dismiss me therefore, O Handmaid of Christ, she refers the victory to the Bridegroom: because henceforth I will never be troublesome to you. But the Virgin of Christ, humbly prostrating herself, and humbly rendering thanks to her Most Beloved, replied to the demon: Not I, O malignant spirit, but my Lord Jesus Christ has overcome you: in whose name I command you that you at once depart, and become troublesome to no one henceforth. So that demon, weeping and wailing, withdrew; and the Virgin of Christ remained in thanksgiving. But when morning came, that is, on the holy day of Pentecost, the Virgin of Christ sets out joyful to the church; and receiving Communion, is at once caught up into the embraces of her most beloved Bridegroom, where she is happily inebriated with the unspeakable sweetness of the Holy Spirit.

[78] But concerning the sufferings which befell the Virgin of Christ from the feast of Pentecost until the feast of St. Remigius, as far as we know, note this: that the Virgin of Christ before the Assumption of the Blessed Mary, as if for a whole week, on each night was horribly vexed by a certain demon. from 6 Aug. to the 15th, on how many nights she is scorched and beaten, For that demon came, very horrible in appearance, into the chamber of the praying Virgin; and on each night either burned up the Virgin's body with a cruel fire, or wretchedly tortured it by beating with hard blows and crushing with the feet; so that, from the excessive bitterness of the injury, the blood gathered together and thickened under the skin blackened the whole surface of the body in the manner of an Ethiopian's skin. and is freed by the Bridegroom. But blessed be God, who visited his Beloved on each night, healed her, and happily placed her in the chamber of his most beloved heart. But after these things, when at another time, namely before the feast, the Virgin of Christ proposed to receive Communion; for three nights preceding the day of Communion, she was grievously afflicted by a certain demon. For the same demon on each night horribly assailed the praying Virgin of Christ, and as if with iron and most hard hands, the Virgin's belly broken, as it were in the twinkling of an eye, cast out all her bowels and intestines. Which torment, however, though most bitter, the Virgin of Christ bore gratefully and joyfully, because she truly recognized the will of her most beloved Bridegroom in this matter: and that sweetest Bridegroom, visiting his Beloved on each night, restored her to perfect soundness, and gladdened her in his sweetest heart with unspeakable joy; yet the Virgin of Christ could sustain more sufferings, which she would not indicate to us.

[79] Therefore, five days having passed after the feast of St. Remigius, the Virgin's strongest battle begins: From 7 Oct. for three nights she is solicited in vain. for against her a horrible throng of demons is gathered: which demons, namely, for three nights preceding the day of St. Gereon, came into the chamber of the Virgin with most horrible appearances, and admonished the Virgin of Christ with wicked exhortations and various threats, that she would come to her senses from her erroneous life, and yield to salutary counsels. But the Virgin of Christ, trusting in the Lord and not at all afraid of their threats, with steadfast spirit replied: O you malignant spirits, your threats do not terrify me, but rather afford me strength and boldness: for I rejoice and am ready, for the love of my Lord Jesus Christ, to endure whatever kinds of torments. Whence do not delay, do not spare; but whatever has been commanded you by the Lord, on the 10th she is assailed by a throng of armed men, hasten to carry out. At these most steadfast replies of the Virgin, those demons, confounded, went away, and injured the Virgin in nothing during those three nights. But on the following day, that is, on the day of St. Gereon, the Virgin of Christ, for the sake of receiving Communion, proceeded alone in the morning to the church, passing through the town. And when she had now come to the sloping street, near the cemetery; looking she saw a very great throng, as of armed men, coming beyond her. So the Virgin of Christ, fearing and dreading, as one is always wont to fear this kind of men; ascending a little hill she began to turn aside a little from the road: for she believed them to be armed men, and not demons. But they, when they saw her turn aside, hastened the more after her; and with horrid-sounding words cried out that she turned aside in vain, whom recognizing to be demons, she invokes the Bridegroom: nor could escape their hands: and with lances extended, which they bore in their hands, all rushed savagely upon the Virgin. So, her cloak perforated, they cast her to the ground: and after these things, lacerating that same cloak, and rubbing it apart with them into the air, they left to the Virgin only the little particle on which she had been sitting. Then the Virgin of Christ, both from the words and from the deeds of the demons, evidently recognized their malice; and troubled not so much from the loss of her cloak and the operation of the demons, but more from the fear of the proclamation and defamation of men; with eyes raised to heaven she humbly besought her most beloved Bridegroom that he would deign to hear her in this necessity, and, Communion received, she is consoled. and to guard her from all popular defamation. Scarcely had the Virgin finished her prayer, and behold, that sweetest Bridegroom intimately visited his Beloved: and her cloak being restored and reformed, marvelously comforted her. Rising therefore, the Virgin of Christ sets out further to the church: and receiving Communion, is at once caught up into the embraces of her Most Beloved; and thus until the third day, without persecution of demons, remained quiet. Then on the following day after the aforesaid Vespers, two most beautiful Crosses appeared in the Virgin's hand, one, namely, below the hand, the other above, as signs of future suffering.

CHAPTER IX. From the middle of October until Advent of the year 1282, with the release of the soul of her mother.

[80] But from then until the day of All Saints, the aforesaid demons came, kindled with infernal fire and filled with an abominable stench, From 14 Oct. to 1 Nov., on how many nights she is solicited by demons. on each night into the chamber of the praying Virgin, and with various threats and promises of punishments and blasphemies afflicted the Virgin's mind beyond measure; and unless she quickly departed from her perverse life, they threatened to set her on fire with the same fire with which they had been kindled, and to pour into her body the filth with which they were filled, and thus at least to drag her with them to the lower regions to be tortured eternally. To all these things the Virgin of Christ, greatly disturbed, and deprived of interior consolation, replied nothing: but fixed her attention immovably on the wounds of her most beloved Bridegroom. With such threats and promises of punishments the aforesaid demons afflicted the Virgin's mind, until the third Sunday, on each night; and as yet inflicted on her no bodily injury. But the Virgin of Christ, [and around the 25th, her mouth being held open by them, is filled with foul filth;] during each of these nights until the day of All Saints, sustained indeed sensibly and unutterably the gravest torments of heat and cold, and moreover other innumerable punishments and utterly intolerable to human strength, in the manner of Purgatory: but in the third week, that is, in that which immediately precedes the feast of All Saints, the aforesaid demons came, more horrid in appearance, into the chamber of the Virgin: and when on each night with various and wicked words they had first afflicted her, and had seen her persevere immovably in her purpose, they began from excessive fury to bellow with horrible voices, and to rage against one another, saying: How long must we spare this most wicked seductress? How long shall we endure the hardened and obstinate malice of her mind, which is neither bent by threats, nor corrected from its perversity by any reasonings? Blaspheming these and many things like these, they called two demons by name: whom they ordered to extend the Virgin's mouth wide with the iron talons which they held in their hand. And as they at once obeyed, and cruelly extended the Virgin's mouth, the rest of the demons poured the filth of an abominable stench into the Virgin's mouth. This done, extending in like manner the Virgin's ears and eyes, they did the same.

[81] But after this, some of them, approaching, piercing through the Virgin's hands and feet with most sharp instruments, she is tortured with excessive cold for 7 nights, immersing her body from the bottom up to the breast in snowy and intolerable cold, kept her there for a very long time. But these torments lasted for a whole week on each night;

with this added, that on the last night, namely that which is before the day of All Saints, after all the aforesaid torments, those demons, having taken wicked counsel, said: Do you see that with all these torments we cannot destroy this sorceress? Let us therefore inflict on her still graver torments, by which she, utterly destroyed, we may take away her memory from the world. These things said, two demons came, and at last her head is split with a fiery saw, and bringing a fiery, most biting saw, held it above the Virgin's head. But the Virgin of Christ, seeing this horrible instrument, feared vehemently: and because she saw death imminent upon her, crying out with a great voice, humbly commended her soul to her most beloved Bridegroom. Hearing this, the demons cried out blaspheming: Cut now the head of this most wicked seductress; and let us see if her Bridegroom, whom she so often invokes, and of whose help she vainly glories, but she is restored by the Bridegroom: come to her aid in this necessity, and snatch her from our hands. Saying these things, and cutting the Virgin's head with great fury, they divided it into four parts, so that the torn-off parts fell wretchedly here and there. But this done, those demons, confounded, and as if bound with fiery chains, remained immovable in the same place. Meanwhile the Bride of Christ, expelled from the prison-house of the body by so many kinds of torments, is joyfully received into the chamber of her most beloved Bridegroom, and there is unspeakably consoled: but also the body itself, split piece by piece in the head, through the impression of the Cross, is marvelously reformed by the Bridegroom himself.

[82] Therefore the Bride of Christ stood with great gladness and exultation, glorifying her Bridegroom in all things: and victress over her enemies, they confessing themselves overcome, but the demons stood opposite, and with trembling and the greatest confusion, setting forth the manner and order of their whole malice, and asking pardon, said: O Christina, most faithful Handmaid of the Almighty, have mercy on us: for we are demons, six thousand in number; to whom it was commanded by the Most High that we should inflict on you, for the excesses of your mother, these torments each and all: all of which being carried out, according to the measure delivered to us by the Most High, we plainly confess ourselves conquered and confounded in all things. Dismiss us therefore, O Handmaid of the Almighty, since we are vehemently afflicted: for never henceforth will we be troublesome to you, On the day of All Saints she understands that by those punishments but for the injury inflicted on you we will perpetually sustain the gravest derisions and afflictions among our colleagues. As they said these and many things, at last at the Virgin's bidding, weeping and wretchedly wailing, they withdrew. But on the following day, that is, on the day of All Saints, the Virgin of Christ hastened joyful to the church; and receiving Communion, flew over at once into the embraces of her most beloved Bridegroom; the soul of her mother was released. where, amid infinite seas of joys, she perceived this as a new and fresh joy, that she found her beloved mother, for whom she had sustained so great and such things, before the beneficent face of her most beloved Bridegroom, among the other companies of Saints, unspeakably glorified. But among the other things which were revealed to her by the Lord concerning her mother, this likewise is revealed to her; that her aforesaid mother ought to have been punished in Purgatory for six hundred more years; had not the kindness of the eternal Bridegroom mercifully released her, on account of the sufferings and merits of his most beloved Bride.

[83] From that feast, indeed, almost until the feast of St. Cecilia, the Virgin of Christ remained consoled, The demon appearing a third time in the shape of her Brother yet several times a demon, meeting her under diverse shapes, mocked her. For three times there met the Virgin of Christ, as she went to the church, behind the town a certain demon, under the shape of her brother Sigwinus in secular habit: for she had not yet learned by letters of his reception into the Order of Preachers, and had been very anxious for him. And indeed the first two times, when the aforesaid demon met her in the shape of her said brother; the Virgin of Christ, terrified, as concerning his return is most vehemently disturbed; yet, moved by special love, she amicably embraces him as he came to her, not knowing that he was a demon. But he, unable any longer to dissemble the fictions of his cunning, cackling and exulting with a furious laugh, at once vanished. But the third time, when the same demon under the same shape appeared to the Virgin; she, taught by the Lord, recognized the demon's cunning, and adjuring him said: Why do you, O malignant spirit, lyingly transform yourself into strange shapes? Why under the shape of my brother do you disturb me? she recognizes him and puts him to flight. Who replying said: Even if I could not deceive you fully, at least I hindered your prayers by interrupting them, because I recognized your heart somewhat inclined toward your brother. Hearing these things, the Virgin of Christ, with bent knees, rendered herself culpable before the Lord; namely for this, that she had been so lukewarmly intent on her prayers; that a demon, under the shape of her brother or of some thing, had been able to recall her from her intention. And these things said, immediately the demon, confounded, departed. Likewise another time, when the Virgin, standing in the courtyard under a certain tree, ought to say her Vespers; a certain demon, having a head large like a cauldron, set about on all sides with flame-vomiting horns, Likewise another, with a great head, wandering about, came. Whom the Virgin, beholding, and recognizing to be a demon, addressed with these words: Whither, O malignant spirit, do you hasten with such great haste? What do these fiery horns mean, which you bear on so deformed a head? Who replying said: Thus hastening and running I go around the whole world, and set on fire the hearts of men with this pestilent fire; and according to my will incline them to any crime whatever. Then the Virgin of Christ, adjuring him, admonished him to seek deserted places, and henceforth to become a harm to none of men. But he at once at the Virgin's command, mocking, and furiously cackling, withdrew.

[84] Likewise on a certain day, about the hour of Mass, when the Virgin of Christ was alone in the house, and had stood with bent knees in prayers; and a third laid prostrate beneath her knees, behold, suddenly and as if unexpectedly, a certain demon laid prostrate beneath the Virgin's knees, with a lamentable voice, as of a man with throat cut or pierced through the heart, began to chatter. Which the Virgin of Christ, hearing, suddenly feared: but with heart raised to the Lord, at once recognized the demon's cunning, and adjuring him said: Why do you, O malignant spirit, molest me with so many deceits of your fictions? why do you cry out thus by chattering? To her he said: You, by your prayers, more grievously torture and molest me: you bring upon me irrecoverable harm; for those whom I have long held under my power, you violently despoil me of by your prayers. If therefore you would desist from such perversity, by which you hinder me not a little, and live in peace after the manner of other people, you would be able more conveniently to arrive there where you desire. Moreover I would also wish to teach you this art and subtlety, and promising to teach her secrets; so that in the twinkling of an eye you could swiftly arrive at whatever place you desired and wished. To these words the Virgin of Christ, indignant, replied: Let your arts and subtleties be with you, accursed one, in eternal perdition: for I wish or desire to know nothing else, except the will of my Lord Jesus Christ: moreover I will not henceforth cease, wherever I can, to hinder your malices and cunning. At last, when they had conferred these and many things with one another, the Virgin bidding him to depart; that malignant spirit, though unwilling, yet compelled by the Lord, said: Because you, Handmaid of the Almighty, in praying very often bend your knees, therefore it was commanded me by the Most High, that I should prostrate myself face-down beneath your knees, and through this most plainly show myself conquered by you. Saying these things, with a most foul cloud he at once departed: but the Virgin of Christ, giving thanks, blessed her most beloved Bridegroom.

[85] But after these things, on a certain night, when the Virgin of Christ stood in prayers, and from the greatness of devotion and exultation, a fourth likewise, barking the whole night. as she more often is wont, had passed out of her mind; a certain demon, standing the whole night, and as if with a canine voice horribly barking, in vain tried to rouse the Virgin of Christ from her sweetest slumber: at last toward day, when the Bride of Christ, awaking from so sweet a slumber, was restored to herself; that wicked one still crying out, at least that terrible cry reached the Virgin's ears. But she, wondering, did not know whether it was in the courtyard or in the street, where dogs are wont to bark. But at last, the demon's cunning recognized, adjuring him, she asked why he did this, or what he intended. Who replying said: Behold, you, Handmaid of the Almighty, in praying cry out without ceasing, and by crying out prepare many harms for me; therefore I also, crying against you, have cried, and by crying have labored the whole night: but your cry so prevailed that mine could not at all rouse you. And when he had said these and many things; After 18 Nov., for 3 nights, she is pierced with a fiery trident. at last at the Virgin's bidding he vanished. Likewise before the feast of St. Cecilia, for three nights, the Virgin of Christ was most grievously tortured by two demons. For the demons came on each occasion into the chamber of the praying Virgin, and when they had long wearied her with various words, one of them, having a fiery instrument like a trident in his hands, piercing through the Virgin's body, cruelly tortured her: but the other, by shaking that body on the same trident, and dashing it against the ground, marvelously tortured her. But that sweetest one, visiting his Beloved on each night, unspeakably gladdened her, and also cured her of every injury. So the Bride of Christ, coming to the church on the day of St. Cecilia, received Communion, and flew over at once into the embraces of her Most Beloved.

CHAPTER X. The souls of her father and of a certain youth released from Purgatory, with the remaining acts of the year 1282.

[86] From that day, therefore, until the first Sunday of the Lord's Advent, the Virgin of Christ remained in great consolation without infestation of demons: when this had passed, a new war, for the release of the Virgin's father, as had been preordained from eternity, [For the release of her dead father, from 30 Nov. having suffered the threats of the enemy for eight days,] begins, and the Virgin of Christ is surrounded by many companies of demons. For demons, very horrible and burning with infernal fire, throughout the first week, on each night came into the chamber of the Virgin, and with various deceits of instruments reproving the Virgin's whole conversation, said: Because you, most unhappy among all mortals, are proved to lead a perverse and irrational life, and do not use salutary counsels; therefore from the Most High we have power over you: for we afflict you, and spare you when we will; we mortify you, and when it pleases give you life again: whence, unless even now, coming to your senses from your erroneous life, you yield to our counsels, and lead a reasonable life, we will torture you with diverse kinds of torments, and, at least destroyed by a most shameful death, drag you with us to the eternal

torments. With these and many threats of this kind the aforesaid demons vexed the Virgin of Christ, throughout the first week, on each night, yet inflicted on her as yet no bodily suffering: but the Virgin of Christ, during the first three nights, having consolation and confidence in the Lord, despising the demons' threats did not care for them; because she awaited the will of her most beloved Bridegroom concerning her future sufferings with ardent desire of heart; but on the remaining nights, all consolation withdrawn, she remained wholly desolate.

[87] But after the second Sunday, on the following night, the aforesaid demons came into the chamber of the praying Virgin, and addressing her with horrid-sounding words, they said: Now, and after 6 Dec. nobly provoking the same, most wretched seductress, you are enclosed under our power, and can nowhere escape our hands. Now it is necessary that you either certainly come to your senses from the erroneous life hitherto held, or, obstinate, perish by exquisite torments. To these words the Virgin of Christ, consoled indeed that night, steadfastly replied: O you malignant spirits, I do not fear your threats and torments; I blame the delay, because I see you tarrying in those things which, from the will of my Lord Jesus Christ, are to come upon me, which I await with great desire: do not therefore delay, break off the delays, and if anything has been commanded you by the Lord, carry it out on me as quickly as possible: then the demons, furious, and kindled with excessive fury, crying out to one another, she is girded with a fiery chain, said: Why do we, foolish and unwise, lose time by sparing this sorceress, whose obstinate malice is neither corrected by counsels, nor in any way terrified by threats? For you have heard how, not only does she not fear threats, but (which is graver) presumes to insult us, as though we were powerless. Act therefore, O companions, and torture this most wretched seductress with dire torments; and let us see if the God, in whom she vainly glories, come to her aid, and snatch her from our hands. These things said, one of them, leaping forward, set a fiery chain about the Virgin's neck, which, burning the Virgin's neck with the abyss of its most vehement burning, horribly tortured her. This done, two other demons, approaching, and lifting the Virgin's body with feet raised upward, cruelly thrust it to the ground with head turned aside; and blaspheming said: Now, seductress, you manifestly see that you have no God or helper besides us. For if you had another God or helper, surely in the crisis of such great necessity he would not be wanting. Say therefore, if you will even now desist from your error, and yield to our counsels; that, having received from us perfect soundness, you may be able henceforth to live in great tranquility and peace; otherwise, stripped of your garments, naked with this huge chain, for a spectacle and reproach to all men, we will drag you through the whole town, and by crying out will make all the people assemble.

[89] And when they said these and things of this kind, and perceived the Virgin standing immovable in her purpose, more sharply roused to anger, they horribly assailed her; and naked with the same she is dragged through the town: and stripping her of her garments, with the fiery chain bound to her neck, they dragged her naked first through the streets and squares of the whole town, then outside the town to the surrounding fields, since there was the strongest frost, with blasphemings and the greatest tumult: and the skin with the flesh torn away, flaying the Virgin's whole body, they wounded her with a wretched wound; and having done this, leaving her as if dead, they went away. But as they departed, behold, an Angel sent from heaven immediately came, who, taking up the Virgin's body, healed with great reverence, and overshadowed as it were with a most gentle and most skillfully-made cloak, marvelously brought it back into her own chamber. Amid these torments the Virgin of Christ remained on each night, from the second Sunday of Advent until the following sixth day of the week, deprived of all consolation, which on the first night, concerning the will of her Most Beloved Bridegroom, she had in her heart: and on each night, healed by the Angel, but she is healed by the Angel, and covered with a cloak. overshadowed with a cloak and marvelously brought back home. With this however added, that on the last night, that is, before that which is before the aforesaid sixth day of the week, after the torments enumerated above, those most wicked demons led the Virgin of Christ, dragging her, to a certain horrible place; where, as if a lid being removed, they opened a most deep cavern, full of sulfur and boiling pitch: into which, after many interrogations and blasphemies, the Virgin unwilling to yield to their counsels, hurling her with head turned aside, they immersed her countless times; Having beheld her father's soul as if damned, and at last, leaving her as if suffocated and utterly extinguished, they went away. But the Virgin of Christ is snatched by the aforesaid Angel from the most filthy place, and with great consolation, healed throughout, is brought back home. But when morning came, that is, on the aforesaid sixth day of the week, the Virgin of Christ came to the church: and receiving Communion, continued that whole day in groanings and most bitter tears; until at last toward evening, she merited to know the will of her most beloved Bridegroom concerning her tribulations, and in this breathing a little, until the third day she remained quiet from the persecution of demons.

[90] When this had passed, the aforesaid demons came on each night, for the same, from 14 Dec. she is dragged through his fields until the fourth Sunday following, into the chamber of the praying Virgin; and after the vexations of words and threats, fastening a fiery chain to the Virgin's neck, dragging her naked with great clamor outside the town to the individual fields which her father, once rich, was seen to possess, they led her along the ground, and in the individual parts of the fields, reproaching the Virgin, said: These are the fields, on account of which your father, living and dying in sins, has been assigned to perpetual torments among the lower regions; and now, made a partaker of us, is perpetually associated with our college: and you indeed, the daughter of that same father, unless you at once confess that you are willing to lay aside your erroneous life, we will destroy with diverse torments: and, carried with us to the lower regions, we will place you with your father to be burned with eternal fires. Saying these things, and perceiving the Virgin immovable, they lifted her up into the air at the individual parts of the fields with great tumult; and cruelly throwing her among their most hard hands, and is tortured in each: hurled her many times to the ground; and beating her with countless blows, marvelously tortured her. But after these things, with immense clamor and noise, returning with the Virgin to the town from which they had gone out, they dragged her through the streets and squares of the whole town: and through the dung-marshes of the individual courtyards, bound with snow and ice, dragging the Virgin's body, by beating and breaking it they dissolved it. And this they did, each dragging and holding the Virgin in each of the courtyards, in which the greater household seemed to be; and interrogating her whether she would even now cease from her erroneous life, all crying out with one accord, they shouted.

[91] Moreover this also, to the heap of the Virgin's pains, they accomplished by the arts of their wickedness; that some, before a great seeming multitude, transformed into the shapes of men and women, and as if roused by a horrible noise, stood by for the spectacle of the Virgin's ignominy: who all, insulting the Virgin with one voice and blaspheming, said: Now manifestly are plain the manifold seductions which that seductress has long practiced. Now it has become true, what the Order of the Minors and the other Religious so often foretold to us about this seductress: behold, now openly with our eyes we perceive how she is held in the power of demons, and horribly tortured by them. But other demons also stood, holding the Virgin of Christ, and saying: This is that most wretched seductress, blaspheming her as deceived and a deceiver, who never could be corrected from her erroneous life by sound counsels, but persevering most ruinously in the hardness and perversity of her spirit, never would come to her senses; and therefore we have power over her, delivered to us by the Most High; namely that, with none forbidding, we may be able both to torture her and to heal her at our pleasure. Whence unless she will at least even now come to her senses, we will, as you look on, carry her off, destroyed by dire torments, with us to the eternal torments. As they said these and many things, and the Virgin of Christ persevering in her purpose, the demons lifted her up into the air with great reproach and mockery; and hurling her countless times to the ground, immersed her in frozen and snowy waters; and, the rest looking on, tortured her with various poundings and beatings: but the rest of the demons under the shape of men said: Now, unhappy and pitiable one, have pity on yourself: cry out and say that you willingly wish to come to your senses, and persuading her to apostasy: that you may be able to escape such horrible torments: for it is more advisable for you, all appearance of holiness and religion laid aside, to convert yourself to the world, and lead a common life, than to lie under the power of demons, and sustain from them such grave torments: for we all, all the felicity of the heavenly kingdom proscribed, would rather choose even after this life to descend to the lower regions, than always to live in such misery. Therefore, for avoiding such and so great torments, whatever life you embark upon, to whatever state you turn aside, even if you should commit any of the greatest crimes, you would deservedly remain blameless before us. How grievously, and how, above all bodily afflictions, inconsolably the Virgin's heart was afflicted by words of this kind, He alone knows, who beholds the hearts of all.

[92] So all these things performed, last of all came a certain demon, then she is pierced with a lance. furious and horrid, carrying a most sharp lance in his hands; which, piercing through the middle of the Virgin's body, he fixed most deeply into the ground. But this done, the Virgin left as if dead, that demon with his companions withdrew. But as they withdrew, the Bride of Christ is intimately consoled by her most beloved Bridegroom, healed, and marvelously brought back into her chamber. Yet the wound, which she had received from the lance pierced through, is left uncured in the Virgin's body until the last, namely until that night, which precedes the Vigil of the Nativity. But these torments lasted for one week on each night, namely until the fourth Sunday of Advent: and during the first two nights, indeed, the Virgin of Christ, somewhat consoled concerning the will of her most beloved Bridegroom and concerning the near release of her father, bore the afflictions of the demons rejoicing and willing: but on the remaining nights she was wholly desolate both within and without; and this very great solace, which at the end of the afflictions was marvelously bestowed on her each night by her most beloved Bridegroom, was immediately turned through the afflictions of the demons into greater bitterness for her heart. Therefore, the fourth Sunday having passed, on the following night the aforesaid demons came into the chamber of the praying Virgin; and after many threats, the fiery chain, which on the preceding nights they had set about the Virgin's neck, now against the middle of her body, Thence she is dragged even to Nezzenheym, that is over the fresh and bloody wound of the lance, they bound: and thus naked, through thorns,

hedges, and snows to a certain town, which is called Nezzenheym, distant about half a mile, by crying out and mocking they dragged her.

[93] There, as if by the sound of trumpets, rousing the whole people, some of them, transformed into the shapes of men of both sexes, assembled for the spectacle and ignominy of the Virgin: and insulting her and blaspheming, said: Is not this the daughter of Henry Bruso of Stumbele? Indeed it is that unhappy and accursed deceiver, of whose perversity we have often heard so many monstrous things from the Friars Minor and the other Religious: for we see now with our eyes that all the things which were reported to us about her are true: behold how contemptibly she is now dragged and afflicted by demons. and there she is blasphemed by the throng, both of those watching For which of the devils persuaded this sorceress to be brought hither? Or who occupied our town and people by her sorceries? Could not this most wicked seductress be sufficiently afflicted by demons in her own town; without having to be brought hither to our confusion? And when, blaspheming, they said these and many things, the rest of the demons, holding her, said: This is that most wretched seductress, whom, on account of the execrable enormity of her life, delivered to us by the Most High, as you perceive, we have in our power. But this one, unless she will even now come to her senses from her error, we will destroy with the gravest torments, as you look on; and, together with body and soul, carry her off with us to the eternal torments. Saying this, and perceiving the Virgin immovable, at last her, withdrawn from the eyes of the bystanders, they carried with them into the air. But those who stood by under the shape of men, blaspheming, and spitting in sign of abomination, said: Now that most wretched seductress, alive, by the demons, as of the demons tormenting her: together with her body and her perversity and malice, will be done away with. As they blasphemed these and things like these, the Virgin of Christ is cast by the demons, by whom she had been carried up, into a certain fishpond, bound with ice and snow; and now carried up, now cast down to the bottom of the fishpond, she was very often immersed. But after these things she is pierced through by a certain demon, in the depth of the fishpond, with a most sharp lance (as in the preceding), and fixed more deeply into the ground.

[93] But this done, the demons withdrawing, the Virgin of Christ is intimately consoled by her most beloved Bridegroom, by whom dragged off to a nearby monastery, healed and marvelously brought back into her chamber. Then for three following nights, until the Vigil of the Lord's Nativity, the Virgin of Christ is bound by the same demons, after long threats, with the same fiery chain through the middle of her body; and through briars, thorns and shrubs is led, dragged, to a certain cloister of Monks, situated in a nearby wood, which is called Kneichstedin; where, the demons crying out and horribly making tumult, some of them, according to the fictions of their accustomed wickedness, in the shape of the Abbot and Monks of the aforesaid cloister, as if roused by tumults of this kind, came to see what this might be; she is rebuked by others under the shape of the Abbot and Monks, and seeing the Virgin so wretchedly tempted by demons, blaspheming said: This is that most wretched seductress of Stumbele, who under the appearance of religion and holiness has long deceived men; who also could never be corrected from her perversity by religious and discreet men: for now we behold all things true about her, which once, hearing them from truthful persons, we could scarcely believe. To these things the demons, holding the Virgin of Christ, blaspheming, and as if confirming the words of the others, said: This most vile seductress, contrary to all religion, and also a follower of her own will, we have under our power: who unless at least even now, at the extremity of her life, coming to her senses from her long-standing error, yield to our counsels; and is driven to defection: we will destroy her with the gravest torments, and, destroyed, carry her off with us to the lower regions to be tortured eternally. Then the rest of the demons, standing by in the shape of Monks, deceitfully persuaded the Virgin of Christ, that she should lay aside all appearance of perverse holiness and religion, and rather convert herself to the world, than that she should be so wretchedly afflicted by demons. Whose wicked persuasions afflicted the Virgin's mind the more, the more she believed them to be religious and devout men, whom she ought deservedly to believe and obey.

[94] This done, the Virgin of Christ, horribly beaten by the demons before the bystanders, is carried up; then she is hurled into a frozen and thorny ditch, and is cast into a certain ditch, which surrounds the aforesaid cloister, bound with snowy waters, and also planted on all sides with thorns and briars in a dense row: where, now carried up, now thrown down into the snowy waters, and dragged and torn through the thorns and briars, she is wretchedly tortured. But last of all came that aforesaid demon with a most sharp lance, as on the preceding nights, and pierced through the middle of the Virgin's body, immersed in the water: and fixing it in the deepest mud, during the first two nights indeed he with his companions withdrew; and the Virgin of Christ, consoled by her most beloved Bridegroom, and is fixed in the mud; healed, and also certified and gladdened concerning the near redemption of her father; on each night returned marvelously into her chamber: but on the third night, that is, on that which precedes the Vigil of the Nativity; when, after all the aforesaid torments, the Virgin of Christ, pierced through by that demon, lay submerged at the bottom of the stream; behold, suddenly strengthened by the Lord, and the lance drawn out, she raised herself above the stream; and most strongly seized that demon, who had so often pierced her through; and her strength being multiplied, she wrestled with him for so long, until from the long struggle and strong constriction, the skin with the flesh was loosed from her arms and likewise from her whole body. At last the Virgin of Christ violently laid that demon, vanquished and cast down, beneath her feet; and held him trampled beneath her feet so long at the bottom of that water, until all the demons standing around, who had afflicted her throughout all Advent, with the greatest confusion and trembling, [but at last, one being seized, she triumphs over them all, to the number of 12,000.] set forth the manner and order of their whole malice, and at the same time enumerated all the punishments, with which they had tortured her, according to the measure delivered to them by God; and which punishments, by the command of the Almighty, they inflicted not for her own, but for the excesses of her father, they cried out with a lamentable voice. Likewise they revealed the number, what it was, namely twelve thousand: and begging pardon, said: Dismiss us, O dearest Handmaid of God Almighty, because for the injury done to you, we are not only vehemently afflicted in the present, but also in hell will be perpetually afflicted by our associates. As they said these and many things, and extolled the praises of the Almighty with diverse proclamations, at last at the Virgin's bidding, weeping and wretchedly wailing, they withdrew.

[95] But as they withdrew, the Bride of Christ is consoled by her Most Beloved with unspeakable joy, and, healed throughout, is marvelously brought back into her chamber. and the Lord's Nativity festively celebrated, Then the Vigil of the Nativity happily passed, the Bride of Christ on the holy day sets out joyful to the church; and receiving Communion, is soon caught up into the embraces of her most beloved Bridegroom: where, among the other unspeakable consolations, she received this as a new jewel from her Beloved; that the soul of her beloved father, for whom she had suffered so much, and likewise the soul of a certain youth (namely the brother of him who wrote down the things heard from the Virgin's mouth), in one and the same moment released from the punishments of Purgatory, she found before the beneficent face of her most beloved Bridegroom happily glorified; and this truly became known to her, she rejoices that her father and another youth were freed. that namely the soul of her aforesaid father, for his grave excesses, ought to have been punished in Purgatory for twelve thousand more years; and the soul of the other youth, for many years; if the merits of the suffering of the Bride of Christ had not more quickly come to their aid. So from that day until the Epiphany, the Virgin of Christ remained in great consolation, and almost on each day was continually in rapture.

NOTES OF D. P.

CHAPTER XI. The year 1283 until Easter.

[96] But on the day of the Epiphany, when the Virgin of Christ in the morning before Mass, going around the town, was proceeding to the church, and had now come to the middle of the road; on 6 Jan. the tempter approaching, behold, suddenly and as if unexpectedly, a certain demon, in the shape of fire, coming from above, let himself down to the ground before the Virgin; whose very great stature extended itself on high. But this one, assailing the Virgin with these words, said: How long, most wretched and most unhappy of all mortals, do you wish to lead an irrational and erroneous life? How long do you think to remain in the perversity of your spirit? For vain and superstitious are the things you follow, and you are opposed to your salvation in all things: for in vain you invoke and adore another God besides me: for I am the one who has power over you, he promises marvelous things, and do with you whatever pleases me. Whence if you would even now desist from your perversity, and dismiss the vain and superfluous tales, by which you grievously offend me, and according to my counsel lead a reasonable life; I would exalt you with many riches and honors, and among other things would confer on you this power, that wherever you wished to be or desired, you could come without delay and in the twinkling of an eye. For thus you could visit all the religious congregations, both of men and of women, and especially that Convent in which your brother, whom you love, remains, and learn of the state of that brother of yours, and have great devotion and consolation about all these things. And when that demon had spoken these and many things, but he is despised: the Virgin of Christ, indignant, and deriding his words, said:

Let your most wicked consolations and amusements be with you in eternal perdition: let the honors and dignities which you promise remain in perpetual confusion: for I receive no other knowledge and consolation, I seek no other glory and dignity, except my Lord Jesus Christ. This is my true knowledge, and sure consolation: this is my glory, and eternal beatitude: in whose sweetest name I am able to overcome all things adverse to me. At these words of the Virgin that demon, after long threats, ascended upward whence he had come; and the Virgin of Christ, blessing her most beloved Bridegroom, joyfully made her way further to the church.

[97] But on the following night after the Epiphany, when the Virgin of Christ stood with bent knees in prayer, on the 7th the same with companions, making much tumult, she heard voices, first indeed of those cackling, jesting, and furiously exulting; then voices of those groaning, lamenting, and wretchedly wailing: but last of all she heard words and blows, as of those mutually beating one another, or striking with hammers: from whose tumultuous noise such great horror invaded the Virgin, that she could scarcely, and with great effort against her heart, contain herself in prayers. But on the second night the Virgin of Christ heard the same voices and noise close to her in her chamber, and, terrified, dreaded vehemently. But on the third night, those demons, who on the preceding nights had invisibly raised clamor and noise, appearing more horribly came into the chamber of the Virgin. he threatens dire things: And first indeed with jests and cacklings they laughed furiously, then lamenting and wailing they uttered lamentable voices, but at last, with iron hammers they mutually reduced themselves as it were to nothing. And this done, turning to the Virgin, they said: Do you know, O unhappy and most wretched one, why we did this, or what we intend by this? Behold, for this reason, jesting with such great cackling and gladness, we laughed and, exulting, we glory, because we have you in our power, and rule over you in all ways; but the groanings and laments and lamentable voices we made you hear, and likewise innumerable sufferings and beatings we offered to your hearing, showing you that unless, your erroneous life quickly forsaken, which the Virgin spurning, you will be willing to yield to our counsels, we will destroy your life with diverse kinds of torments; and, you being carried to the lower regions, amid perpetual laments and groanings, we will torture you eternally with such beatings. To these words the Virgin of Christ steadfastly replied: O accursed demons, your threats strike no fear at all into me; but rather, admonishing me of the will of the Lord, they make me more joyful and more steadfast: whence do not vainly lose time by threatening, break off the delays, and whatever has been commanded you by my Lord, fulfill it as quickly as possible. When the Virgin of Christ said this with steadfast spirit, those demons, turned that night, and likewise on the following nights, until the next Sunday, vanishing, went away.

[98] But that Sunday having passed, on each night until the following sixth day of the week, from 11 Jan. to the 15th, she is torn with fiery talons: the aforesaid demons came into the chamber of the praying Virgin; and after long threats, rushing upon her, and bursting open her belly with fiery talons, wretchedly drew out all her bowels: and dragging her with those same bowels through her whole courtyard; and beating her against the individual trees, wretchedly afflicted her; suspending the Virgin's body on the branches of the trees; and by moving and shaking it they threw it among their most cruel hands; and insulting her and blaspheming, said: Now, most wretched seductress, invoke your God; now implore his help. Now you see how vain and useless is your hope, your erroneous and perverse life, on account of which you are not undeservedly separated from the fellowship of God, at last she is affixed to the roof of her barn, and left to our power. Blaspheming these and many things, and torturing the Virgin beyond measure, they went away. As they departed, the Virgin of Christ on each night is comforted and healed: yet the very great wound in her body, until the last night, namely that which is before the aforesaid sixth day of the week, is left uncured: but in a marvelous manner the broken and drawn-out bowels, a cloth bound around, are kept; and thus are carried by the Virgin through all those days. But on the last night, that is, on that which is before the aforesaid sixth day of the week, the threats and torments mentioned above, those demons pierced through the Virgin's body with a most sharp and fiery lance; and thus lifting her up, and fixing her above on the roof of the barn, they cried out, horribly shouting. And some of them, transforming themselves into the shapes of men of both sexes, as if roused by clamors of this kind, stood by for the spectacle of her ignominy: and all, as if from one mouth blaspheming, said: Behold how this most wretched one is treated by demons; and she is mocked how contemptibly she is tortured in the sight of us all. Now we manifestly see that all things are true which the Friars Minor and the other Religious often told us about her perversity. And on the contrary the rest of the demons, holding her, confirming the words of the others, promised to destroy her with the gravest torments, unless she came to her senses more quickly. But at last, seeing her wholly immovable, loosing her from the roof, they hurled her most strongly to the ground; and with the lance wretchedly pricked her body.

[99] But this done, confounded and feigning, they stood before the Virgin; and setting forth the manner and order of their whole malice, and asking pardon, said: Have mercy on us, O Christina, most faithful Handmaid of the Almighty, the demons, to the number of 1000, confessing themselves conquered, because for the punishments unjustly inflicted on you we are already gravely afflicted in the present, but also will be more gravely afflicted perpetually by our companions. Likewise also they showed the number of them, what it was, namely a thousand demons, who had afflicted her according to the command of the Most High. But at last, dismissed by the Virgin, they withdrew with the greatest wailing and lamentation. As they withdrew, the Bride of Christ is visited by her Bridegroom; and under the sign of the Cross is cured of every wound whatsoever. But on the next day, that is, on the aforesaid sixth day of the week, the Virgin of Christ sets out joyful to the church; and receiving Communion, is carried in rapture into the embraces of her most beloved Bridegroom. Then until the Sunday after the Purification of the Blessed Mary, she remained without persecution of demons, yet likewise as above she received Communion.

[100] But that Sunday having passed, on the following night came a certain demon, very horrible in appearance, with gaping and flaming throat, into the chamber of the Virgin: who, speaking nothing, but rushing upon the Virgin in an onset, From 8 Feb. she is tortured with a glowing trident for 5 nights, set her body on fire with the infernal fire, with which he had been filled: then, piercing through the Virgin's body with a fiery instrument like a trident, wretchedly afflicted her: and this done, suddenly vanishing, withdrew. This suffering lasted for a whole week on each night; and the Virgin of Christ lacked interior consolation; and in body was not cured. But that week having passed, the Virgin of Christ is, by the same demon, on each night, until the sixth day of the week which is before the Chair of St. Peter, stripped of her garments, cast out of her chamber; and wrapped in the great snows, which then had deeply covered the ground, is horribly beaten. But then, the demon withdrawing, the Virgin of Christ, visited by her most beloved Bridegroom, is intimately consoled; the pain of the burning, which in the first week she had grievously felt, is utterly extinguished and put to flight in her: yet the injury, which she had received pierced through by the fiery trident, is left uncured until the last night. But on the last night, that is, on that which precedes the aforesaid sixth day of the week, until the 19th: when, tortured in the breasts and tongue, when the Virgin of Christ, as said before, stripped of her garments by the same demon, dragged, and wrapped in snows, lay; the demon approached with great ferocity, and lacerated the Virgin's breasts, together with her whole body, with most sharp awls. This done, the demon, having seized the Virgin's tongue, carried it up into the air; and hurling it horribly to the ground, confounded, vanished. But the Bride of Christ is visited by her most beloved Bridegroom, intimately consoled, she is visited by the Bridegroom. and at the same time cured of every injury. But when morning came, that is, on the sixth day of the week which precedes the Chair of Peter, the Virgin of Christ came joyful to the church; and receiving Communion, soon passed into the embraces of her most beloved Bridegroom. Then persevering in great consolation, on the Saturday which is before the first Sunday of Lent she again received Communion, and, caught up in rapture, was unspeakably consoled.

[101] But it happened toward evening of the aforesaid Saturday, on 6 March her feet being distorted by a fall, when the Virgin of Christ ought to be led from the church into the recluse's cell as was customary, and they had now come to the door of the recluse's cell; the Virgin of Christ, from the greatness of exultation and gladness exceedingly heavy, having slipped from the hands of those leading her, fell to the ground: and with her feet bent back and curved in a distorted manner, and her veins contracted and out of order, so vehemently injured herself, that she could scarcely, with the greatest difficulty and labor, be carried into the recluse's cell. But there grew suddenly so grave and vehement a pain, that the Virgin of Christ could in no way move her feet or legs by herself, but neither could endure to be touched by anyone without great clamor and pain. And when the Virgin of Christ had passed that night with the following day in such great injury and pain, on the second night the Virgin seized sleep, and saw an Angel of God assisting her: she is cured by the Angel. who, touching the Virgin's feet and legs, with a most gentle touch admonished her to rise, and to bless her Beloved; and these things said, immediately disappeared. But the Virgin of Christ, awaking, found herself sound; and rising raised herself upon her knees, and blessed her most beloved Bridegroom with her whole heart: and thus until the third day remained in great consolation.

[102] Therefore after three nights the Virgin of Christ is called again to battle, on the 10th by a throng of fiery demons and an immense multitude of demons is gathered against her: which demons, namely, kindled with infernal fires, and filled with abominable stenches, entered the chamber of the praying Virgin, and with various deceits of arguments began to pervert the Virgin's whole conversation: and unless she would even now desist from her perversity, they promised, threatening, to set her on fire with the same fires with which they had been kindled, and to pour into her the filth with which they were filled. and of foul ones she is assailed. But the Virgin of Christ steadfastly persisting in her purpose; and replying that she did not fear their threats, but rather rejoiced over the sufferings coming upon her from the will of her most beloved Bridegroom; those furious demons horribly assailed the Virgin, and on each night until the second Sunday, on the 15th she is scorched with their fire and filled with filth, first indeed they set her on fire with the infernal fires, then her mouth being extended with iron talons, poured abominable filth into her body: and this done, departing, left her as if wholly suffocated. But the Virgin of Christ on each night is divinely reformed,

healed, and marvelously consoled. But then, after the second Sunday until the following sixth day of the week, the aforesaid demons came on each night into the chamber of the praying Virgin: and insulting her they said, O unhappy and most wretched of all human beings, why do you not desist from the perversity and hardness of your spirit? Do you not yet loathe this wretched life, full of all pains and torments? To whom the Virgin of Christ steadfastly replied: O most wicked demons, I do not loathe my true and eternal life, which is Christ, but with all the desire of my heart I long for it, and for His love I do not fear to suffer whatever kinds of torments.

[103] Then those demons, raging more, and showing her a fiery chain, she is bound with a glowing chain, said: Unless you, most wretched seductress, your long-standing error laid aside, at once come to your senses, and yield to our counsels, we will bind your body with this fiery chain; and stripping you of your garments and dragging you contemptibly, we will make you a spectacle and reproach, not only to this town, but, by proclaiming, to the whole world. Saying these things, and perceiving the Virgin of Christ not only not fearing their threats, but even reproaching their delay and slowness, they cruelly assailed her; and binding, set an iron chain about the Virgin's body, and dragging her naked, and crying out by blaspheming, led her to a certain hill situated near the town: and there, approaching one by one, all of them, vexed her with various threats and blasphemies. And this they did on each night, until the aforesaid sixth day of the week; with this added, that on that night which precedes the same sixth day of the week, those demons, after the aforesaid torments, placed the Virgin's body as if upon an anvil; and beating upon it with iron hammers, and she is pounded with hammers. utterly crushed it, and reduced it as it were to nothing: but this done, they suddenly vanished. But the Virgin of Christ on each night is healed by the Lord, and marvelously brought back into her chamber. But on the following day, that is, on the aforesaid sixth day of the week, the Virgin of Christ for the sake of receiving Communion came to the church; and receiving Communion, passed that whole day in groanings and most bitter tears; until at last toward evening, she merited to be somewhat consoled concerning the will of her most beloved Bridegroom, and thus until the third day remained secure from the persecutions of demons.

[104] When this had passed, on each night until the sixth day of the week, on 30 March the same chain being passed through her ears, which precedes Passion Sunday, the aforesaid demons came into the chamber of the praying Virgin; and after long threats and vexations, pierced that fiery chain through both ears of the Virgin by perforating them; and thus twisting it back, set the same about her neck; and dragging her horribly, led her to a nearby wood which is called Gurbruch; and stopping by turns and making a delay, asked her whether she would desist from her erroneous life. Then when by dragging, interrogating, blaspheming they had led her to the aforesaid wood, blaspheming they said: Now, most wretched of all human beings, you manifestly see that you are utterly enclosed under our power, and there is none who can snatch you from our hands: for we are almighty gods, to whose power all things are subjected. she is dragged off into the wood, Wherefore we will openly show you our power, because these great trees, firmly rooted, we will uproot in the twinkling of an eye; with which we will, unless you quickly yield to our admonitions, utterly destroy you, most wretched seductress, by beating. When they had said this, and perceived the Virgin of Christ immovable; running together, with an immense whirlwind they tore up all those trees from the roots; and lifting them upon their shoulders, and standing before the Virgin, said: Now you can manifestly consider the strength of our omnipotence, and therefore by ceasing from your erroneous life you ought deservedly to obey our admonitions: because if we were not almighty gods, we could in no way have done such things. and she is beaten against each of the trees: These things said, rushing upon her with a horrible noise, and beating the Virgin's body with the individual trees, they reduced it as it were to nothing, and amid those beatings, blaspheming, they said: Now, accursed one, invoke your God, in whom you trust: now call your Bridegroom, of whom you vainly glory, to your aid. and being restored to herself on 2 April You see indeed how foolish and useless is your invocation: for if this one, of whom you most insanely presume, were God, he would not be wanting to you in the crisis of such great necessity. Blaspheming these and many things of this kind, and by beating annihilating the Virgin's body, at last they went away. As they departed, the Virgin of Christ, receiving Communion, continued that whole day in most bitter tears: at last about evening, somewhat consoled concerning the will of her most beloved Bridegroom, for three days she did not feel the persecution of demons.

[105] until the 15th of the same she is vexed in like manner, But then on each night, until that night which precedes the Lord's Supper, the aforesaid demons came into the chamber of the praying Virgin: and after long vexations of words and threats, dragged the Virgin of Christ, pierced through the ears with the chain, to the aforesaid wood; and there (as said above), the trees torn up, interrogating her, vexed her long and much with various threats and blasphemies. But at last, all the trees placed as if in a row, they laid the Virgin's body upon them; and with a horrible dragging, through the hardest branches and barks, dragging her here and there, wretchedly tortured her; until at last, the Virgin's body broken, they poured out all her bowels and intestines: which done, taking up the empty and bloodless body up into the air, they hurled it most strongly to the ground. On a certain night also they carried the Virgin's body, and, cast into a pitchy well, she is lacerated: thus broken and disemboweled, to distant parts: where they hurled her into a certain most deep cavern, full of sulfur and boiling pitch: and descending together into that cavern, they lacerated the Virgin's body with most sharp talons; and all her blood poured out, leaving her as if wholly bloodless and dead, they went away. But the Virgin of Christ is on each night most devoutly taken up by the aforesaid two Angels, healed, and marvelously brought back into her chamber. But on the last night, that is, on that which precedes the Lord's Supper, when the Virgin of Christ had been dragged by the fiery chain to the aforesaid wood; the demons, approaching, the trees torn up, said to the Virgin: Unless you, most wretched seductress, even now convert yourself from your erroneous life, and yield to our counsels, we will contemptibly bind you to these trees, and lead you to distant regions which a most ferocious people inhabits, and there we will make the inhabitants of that land assemble to behold your confusion and ignominy; then, after the gravest torments, we will end your life by a most shameful death.

[106] And when they spoke these and things like these, the Virgin of Christ persevering immovably in her purpose; and carried over into Frisia, the demons, having seized her, hung her on the trees, and lifting her strongly into the air, mocking and blaspheming, led her to that distant region, which is called Frisia. There also setting her in a spacious place, surrounded on all sides by the waves of the sea, blaspheming they said: Do you know, most wretched seductress, that we have now led you to distant and foreign parts? You see that whatever we will we do with you, none resisting: for you are in a land very remote, which is called Frisia, which is inhabited by a most cruel people. Now indeed you can openly behold the greatness of our power: for not undeservedly are we called almighty gods, who, with none opposing, rule over all the parts of the world. But if there is another God besides us, whom you so often invoke; or if you have a Bridegroom, of whom you vainly boast; it is necessary that he now come, and come to your aid in such great necessity. after various illusions there, Why then does he whom you invoke dissemble to hear? or why does he whom you love delay to come? And when the demons cried out, blaspheming, these and many things like these, some of them, cunningly transforming themselves into the shapes of men of that region, as if roused by clamors of this kind to investigate what this might be, or what that terrible clamor portended, assembled: who all with one accord, at the instigation of the rest of the demons standing by, and lyingly recalling the Virgin's crimes, insulting the Virgin, blasphemed in various ways. But after this those most lying demons, rushing upon the Virgin, after the gravest torments, hurled her into the deepest waters: and throwing those great trees upon her, sank her into the depth of the sea. she is restored to her bed, Then, the demons being confounded and vanquished in all things, the Virgin of Christ is intimately visited by her most beloved Bridegroom, and, cured of every injury, is marvelously brought back into her chamber. Then those demons, confounded and trembling, stood before the Virgin; and recounting all their wickednesses, confessing themselves confounded and conquered in all things, said: Behold, we are demons, two hundred thousand in number, sought out among all our associates as the more wicked; to whom it was commanded by the Most High, and the demons confess themselves conquered. that we should afflict you, handmaid of the Almighty, with such great and such grave torments, and exercise upon you all the arts of our wickedness. But now, all things being completed in you, according to the measure delivered to us by the Most High, nothing remains for us, except confusion and perpetual punishment: but to you from your Bridegroom, whom we would confess to be the one true God, and almighty God, praise and an eternal crown is owed. Have mercy therefore on us, and dismiss us: because on account of the injury done to you we are vehemently afflicted in the present, and in hell will be afflicted eternally. Saying these and very many things like these with great trembling, dismissed at last by the Virgin, not without great howlings and clamors, they went away. As they departed, the Virgin of Christ remained in thanksgiving; and on the following day, that is, on the Lord's Supper, appeared very cheerful.

NOTES OF D. P.

CHAPTER XII. From Easter of the year 1283, until the feast of All Saints.

[107] From the evening of the day of the Supper until the Vigil of Easter, Easter celebrated 18 April the Virgin of Christ appeared very cheerful; and shut up in her chamber, lay alone; and caught up by a marvelous affection of compassion into her most beloved Bridegroom, then merited to receive the stigmata of the Lord's passion: which, however, in those places where they could have been noticed by men, the Bridegroom himself hid by deleting. Therefore the Vigil of Easter having passed with great joy, on the following day, that is, on the holy day of Easter, the Bride of Christ, receiving Communion, is soon caught up into the embraces of her most beloved Bridegroom: where according to the multitude of her pains and sufferings she is consoled with an unspeakable multitude of joys. Then, after the feast of Easter about three weeks having passed, when the Virgin of Christ again proposed to receive Communion, [about to receive Communion on 8 May, for three days before she is tortured with a fiery trident:]

before the day of Communion, for three nights, she was most grievously afflicted by a certain demon. For that horrible demon came on each night into the chamber of the Virgin, and piercing through her body with an iron and fiery trident, perforated it, and horribly shaking and carrying it about, wretchedly tortured the Virgin of Christ; so namely that on the following days the blood flowing most copiously from the Virgin's body bedewed the ground by drenching it. In all these things the Virgin of Christ appeared cheerful; and on the third night, intimately consoled by her most beloved Bridegroom, merited to be most perfectly healed. But on the following day, receiving Communion, and consoled until the 31st, she is at once caught up into her Most Beloved, where she is ever unspeakably consoled. But then until the Monday which precedes the feast of Pentecost she remained consoled. Then at last the pain and suffering of the Virgin is renewed; she is tortured until 5 June, and all interior consolation withdrawn, on each night until the Vigil of Pentecost the Virgin of Christ is horribly tortured by two demons.

[107] For the aforesaid demons came on each night into the chamber of the Virgin, praying with the greatest weariness. And first indeed they vexed her mind long and much with diverse words and threats; then they most grievously tortured her body, stripped and pressed with tongs. But this done, with the greatest fury and force, her bowels drawn out with tongs. they drew out all her bowels with her intestines upward through the Virgin's mouth with iron talons, and leaving her as if dead, went away: as they departed, the Virgin of Christ on each night is consoled by the Lord and marvelously cured. But on the last night, that is, on that which precedes the Vigil of Pentecost, after the aforesaid torments, the demons, confounded, stood before the Virgin of Christ; and all their wickednesses confessed, at once dismissed by the Virgin, they went away with the greatest confusion: but the Virgin of Christ is intimately consoled by her Beloved and cured of every injury. But on the following day passed with great gladness, the Virgin of Christ on the holy day of Pentecost sets out joyful to the church; and receiving Communion, she celebrates Pentecost on 6 June, is at once caught up into the embraces of her most beloved Bridegroom, and there is unspeakably consoled. But after these things before the Nativity of St. John the Baptist, the Virgin of Christ for three nights was most grievously tortured by a certain demon; again to be tortured from the 21st who, coming on each night into the chamber of the praying Virgin, perforated her body with glowing iron like a trident; and carrying it about and shaking it with horrible agitation, most grievously tortured her; and this done, suddenly vanished. But the Virgin of Christ kept the wound of the injury in her body, until the third night, uncured; and although wholly drenched with blood, yet remained joyful concerning the will of her most beloved Bridegroom. until the 24th. But on the third night, intimately consoled, she perceived perfect soundness; and on the following day, receiving Communion, was soon caught up into the embraces of her Most Beloved.

[108] From 10 Aug. until the 14th, pierced through with a glowing bar, Likewise before the feast of the Assumption of the Blessed Virgin Mary the Virgin of Christ for about five nights was horribly tortured by certain demons; who, coming on each night into the chamber of the Virgin, afflicted her with various words and threats, and admonished her to depart from her erroneous life. Whom, when they saw firmly persevering in her purpose, filled with excessive fury, they cruelly assailed her; and two of them, carrying an iron and glowing bar, fixed it into the Virgin's body, and piercing it through from the bottom up, turning it through her mouth, and whirling it about with strong force, afflicted all her bowels and inner parts, consumed by the burning of the fire, with wretched torment. and pierced with lances, But this done, the rest of the demons, piercing the ears, eyes, nostrils, and breasts of the Virgin with most sharp and fiery lances, tortured her with equal torments. These torments lasted on each night until the Vigil of the Assumption of the Blessed Virgin Mary; with this added, that on the last night, namely that which precedes the Vigil of the Assumption, after the aforesaid torments, on the Vigil of the Assumption she is healed and consoled. the Virgin of Christ was hurled to the ground by those most wicked demons, and was so long tortured, horribly pressed by them, until, all her veins and bones broken, the marrow with the blood was utterly poured out of the Virgin's body. But this done, the Virgin of Christ is intimately consoled by her most beloved Bridegroom: but her body is perfectly cured of every injury. Moreover those demons, confounded and trembling, standing before the Virgin, by enumerating laid open the manner and order of all their wickednesses; and asserted that they had been conquered by her, and for the torments unjustly inflicted on her were to be wretchedly afflicted in hell: likewise they told the number of them, what it was, namely eleven; and asking pardon, suppliantly begged to be dismissed by her. But at last, at the Virgin's bidding, with the greatest howlings and clamors they withdrew. But when morning came, the Virgin of Christ sets out joyful to the church, and receiving Communion is at once caught up into the embraces of her Bridegroom.

[109] Then, after the feast of the Assumption about one week having passed, on the 23rd she is tortured by a mute demon, the Virgin of Christ for three nights was most grievously tortured by a certain demon: who, coming on each night into the chamber of the praying Virgin, horribly lacerated the Virgin's body with iron hands; and her bowels and intestines being overturned and torn apart, tortured the Virgin beyond measure: and this done, on each night, silent and as if mute, vanished. But the Virgin of Christ on each night is comforted by the Lord; yet the very great wound, received from the demon, is left uncured until the third night, which then also is wholly cured. Then about the Nativity of the Blessed Virgin Mary, for as it were a whole week the Virgin of Christ was grievously afflicted by two demons: who, coming on each night into the chamber of the praying Virgin, and at the beginning of September by two; first admonished her with various words to depart from her erroneous life; after this with diverse threats and promises of punishments terrified her: but last of all, rushing upon her, with two iron and glowing bars cruelly pierced through the Virgin's body, namely one from the bottom up, the other from the top down; and thus turning them and dashing them against each other, all her intestines and bowels broken, afflicted the Virgin unspeakably: and this done, immediately withdrew. But the Virgin of Christ on each night, comforted by the Lord, was healed, except that a great wound is left uncured in the Virgin's body until the last night; which then is fully cured, together with the rest of the injuries. On which night, after the aforesaid torments, the demons, confounded, stood before the Virgin: and all the modes and arts of their wickedness set forth, showed themselves conquered in all things and confounded, and suppliantly begged to be dismissed by the Virgin: by whom at last dismissed, they withdrew with the greatest wailing and lamentation.

[110] After these things, before the feast of St. Michael, the Virgin of Christ for three nights was grievously afflicted by demons. and again from the 23rd of the same For two demons came on each night into the chamber of the praying Virgin, and after a long wearying of words and threats, with glowing iron hooks, which they bore in their hand, pierced through the Virgin's neck: with which dragging her out of her chamber, blaspheming and horribly crying out, they led her to a nearby wood which is called Goiebruch, where a very great throng of demons assembled to torture the Virgin: and some of them, being above in the air, crying out to those who stood below, said: Carry up to us this most wicked seductress, that we may test whether she will come to her senses from her erroneous life, and yield to our counsels. Whom, carried up, they address thus: What is this so incorrigible madness and obstinacy of your mind, that by living perversely you would rather die, than by using salutary counsels live in peace? Choose for yourself one of two things, either to be converted from your error, that you may be able to live quietly; or certainly to refuse, that you may perish by a most shameful death. Saying these and many things by blaspheming, and perceiving the Virgin immovable, with great fury and force they hurled the Virgin's body to the ground: and wrapping her in thorns and briars, by crushing and beating her against the individual trees, wretchedly tortured her. for three nights she is dragged off by demons, But at last when they had afflicted the Virgin's body by carrying it up, hurling it down, crushing it, and beating it against the trees countless times; addressing her with deceitful words, they said: Now, most unhappy of all human beings, you manifestly see that in all your ways and deeds you are wholly deceived, and your hope is utterly frivolous and vain. For there is to you no other God and Lord besides us: wherefore at least even now come to your senses, and yield to our counsels, otherwise we will reveal your perversity and ignominy to the whole world, and destroy your life by a most shameful death. In all these things the Virgin of Christ, alas! lacking interior consolation, was wholly silent; and fighting by the contention of her spirit alone, fixed her attention immovably on the wounds of her most beloved Bridegroom. Then those most wicked demons, approaching, the Virgin's body broken, drew out all her members, bowels, and intestines with a horrible dragging, blaspheming: and this done, leaving her as if dead, at last, to the number of 4000, confessing themselves conquered. they went away. But as they departed, the Bride of Christ is intimately consoled by her most beloved Bridegroom; her body also, cured of every injury, is marvelously brought back into her own chamber. But on the fourth night, after the aforesaid torments, when the Bride of Christ had been consoled and healed by her most beloved Bridegroom; those demons, confounded and trembling, came before the Virgin; and, all the arts of their wickedness enumerated, confessed themselves conquered in all things; and teaching the number of them, what it was, namely four thousand, suppliantly begged to be dismissed by the Virgin, because they were vehemently afflicted, and awaited graver torments in hell: who at last dismissed by the Virgin, withdrew with great weeping and wailing.

[111] But on the following day, that is, on the Sunday which precedes the feast of St. Michael, the Virgin of Christ, coming joyful to the church, received Communion, and quicker than said flew over into the embraces of her most beloved Bridegroom. But from then until the feast of St. Luke, Afterward a demon came, as if bearing letters about her brother from Peter: the Virgin of Christ sustained no bodily injuries from demons, but under human shapes was several times mocked by them. For on a certain day, when the Virgin was alone at home, and ought to apply herself to prayers; there came a certain demon in the shape of a certain servant into the Virgin's house, greeting her and saying: Behold, I come from Gothland, from your Lord the Lector Friar Peter; and I bring you letters with joyful news on behalf of your brother Sigwinus. Hearing these things, the Virgin of Christ, as if at news long desired, was much gladdened; yet she did not at all know that he was a demon. But he, the box opened, handed her a letter:

which received, the greatest horror at once invaded her: and beholding him, she at once saw him changed into the shape of his deformity; and that deceitful letter, weighed down like lead, fell from the Virgin's hand to the ground. whom, recognized, she puts to flight, But the Virgin of Christ, terrified, with bent knees turned herself to prayer: and at once strengthened by the Lord, said to the demon: Whence, O malignant spirit, have you come hither under a strange shape? Why did you wish to deceive me in vain with deceitful news and letters? For I admonish you, by the Father and the Son and the Holy Spirit, that, at once departing, you molest me no more. But he, cackling and laughing, said: I, if I could not deceive you fully, yet I have induced you to accept a gift handed over by me. These things said, dissolved into a most foul cloud, he immediately vanished.

[112] After these things on a certain day, when the Virgin of Christ ought to go to the church, and again one bearing tidings about her brother's death. there met her a certain demon behind the town, under the shape of a traveler, or certainly of a certain letter-carrier: who, when he had come near the Virgin, greeting her said: Tell me, I pray, if you are that girl who is called Christina of Stumbele. But she, when she heard herself named, blushing, replied: Why do you so eagerly inquire about my name? To her he said: I have been sent to you by Friar Peter, Lector of Gothland, to bring you letters, and to announce some things concerning the state of your brother Sigwinus. But she, hearing that he named Friar Peter, and wished to announce news about her brother, much rejoiced, exhorted him to tell it at once. Then he said: Be not troubled over the things which I am about to tell you: for your brother Sigwinus has departed from the world, in testimony of which thing I bring you letters sent by Friar Peter. Hearing these things, the Virgin, looking up to heaven, said: If my beloved boy and brother is dead to the world, I pray and desire that he may live eternally in the Lord Jesus Christ. And these things said, moved by the special love with which she had from the beginning loved him more tenderly, she began to weep most bitterly; and while she wept, she at once saw the demon assisting her in the squalor of his deformity; and her strength resumed, she addresses him thus: Why do you, she said, O malignant spirit, persecute me with so many arts of your deceit? Why, by telling lies about my brother, do you try in vain to disturb my mind? Depart therefore, adjured, by the power of the Lord Jesus Christ; and molest me no more with such deceits. Then the demon, cackling and mocking, that he had by his arts induced her at least to weeping, cried out: and departing, vanished with a horrible noise. But the Virgin, proceeding further to the church, heard the horror of the noise sounding in her ears without intermission throughout the whole Mass, indeed throughout that whole day, whether she prayed or did any work. Moreover the Virgin of Christ saw three demons, more than twelve times, up in the air: who, with open jaws, seemed to breathe out a sulfurous flame, and as if to set the whole world on fire.

[113] Therefore when the Virgin of Christ, from the feast of St. Michael until the feast of St. Luke the Evangelist, had not had bodily injuries from demons, but yet had been mocked with deceits of this kind; on the following night, after the feast of St. Luke, when the Virgin of Christ ought to pray as was her custom, on 20 Oct. she is again pierced with a fiery trident. the gravest weariness at once invaded her, so that she could scarcely accomplish her accustomed prayers with the greatest difficulty. But after this night, for four following nights, there came a certain demon into the chamber of the praying Virgin, carrying in his hands a certain iron and fiery instrument, arranged like a trident; which, piercing horribly through the Virgin's body, he perforated it countless times; and shaking it and dashing it against the ground, wretchedly tortured that body: and this done, that demon, silent and mute, on each night vanished. But the Virgin of Christ is consoled on each night by her most beloved Bridegroom, and marvelously cured: yet the very great wound in the Virgin's body is left uncured until the fourth night, which then with the rest was wholly healed. Then for one following night the Virgin of Christ was in the gravest weariness: when this had passed, on each following night until the sixth day of the week, on the 25th she is dragged all the way to Cologne, which is before the feast of All Saints, a very great multitude of demons came into the chamber of the Virgin: who, when they had vexed her long and much with wicked words, stripping her of her garments, and seizing her by the feet, cast her naked out of her own chamber; and dragging her through thorns, hedges and shrubs, horribly crying out and blaspheming, led her to the gibbet, which near the city of Cologne is erected for thieves and malefactors. Where immediately, by the arts of their accustomed malice, they made a great and lofty fiery hill appear before the Virgin; to a hill that seemed fiery: and interrogating her with diverse words, and blaspheming, said: Now, most wretched seductress, you manifestly see that you are wholly under our power, and can in no way escape our hands: depart therefore at least even now from your erroneous life, and use our counsels, that you may be able henceforth to live in peace; otherwise we will lead you up by dragging to this lofty hill, and make you experience the gravest torments which are prepared for you; but at last, destroyed by dire torments, we will carry you off with us to the eternal torments.

[114] To these words the Virgin, having confidence in the Lord, steadfastly replied: where, laughing at the demons' threats, I deride your threats, O malignant spirits: because I do not fear your torments: for to suffer whatever kinds of torments, in the name of my Lord Jesus Christ, I desire: and would that for the love of Him, who died for me, it might befall me to die! Hearing these things, those demons, filled with excessive fury, with the greatest force rushed upon the Virgin: and dragging her with a horrible dragging, led her up onto the lofty and fiery hill: and there opening a most deep cavern, full of boiling sulfur, and also dark with the densest darkness, into it, after many blasphemies, they cast the Virgin of Christ. And some of them, descending with the Virgin into that cavern, carried her back again to the demons above. she is hurled into a sulfurous cavern for one whole month. Who immediately with fiercer fury hurled the Virgin into that same cavern, and thus by hurling and carrying back, they pricked the Virgin's body so long, until, the flesh and bones consumed, they reduced that very body as it were to nothing. But this done, the demons withdrawing, the Virgin of Christ, intimately consoled by her most beloved Bridegroom, is marvelously reformed; and healed, is marvelously brought back into her own chamber. These torments together with the consolation lasted on each night, until the aforesaid sixth day of the week, namely that which is before the feast of All Saints.

CHAPTER XIII. The remainder of the year 1283 with the liberation of three known souls, and of a thousand others.

[115] After the aforesaid sixth day of the week, that is, that which is before the feast of All Saints, on the following night the aforesaid demons came into the chamber of the praying Virgin, saying: Do you see, most wretched of all human beings, that we wholly rule over you? On 29 October. Behold how often we afflict you and heal you, kill you and bring you back to life: repent therefore, at least even now, of your long-standing error, and come to your senses, and yield to our counsels, otherwise we will drag you contemptibly to remote and foreign places, and, consumed with most bitter punishments, carry you off with us to the lower regions. But the Virgin of Christ, she being again solicited having heard these words, was silent, and from excessive disdain would not reply to them. Then those demons, raging most atrociously, rushed upon the Virgin: and seizing her by the neck, blaspheming and thundering with horrible voices, led her, dragging, to remote and foreign places. There also mocking her, they wickedly transformed themselves into the shapes of armed men. But there was at that time the greatest discord and expectation of war, between the Duke of Brabant on one side and the Bishop of Cologne, two armies are presented to her; and also the other Counts and Nobles, on the other, and on both sides a huge army was gathered, and prepared with warlike instruments for battle. In the likeness, therefore, of these two armies those demons, transformed, mocked the Virgin; and first indeed dragging her to the former army, they carried her up above that air, and mocking said: Behold these men, most strong and warlike men, we have under our power: we can command them, and at our pleasure drive them to any crimes and disgraces; them also, after the end of this life, we will carry off to the eternal torments; likewise you also, accursed one, unless you at once come to your senses from your error, we will hurl among these most cruel men, to uncover all the ways of your perversity; and at least after innumerable torments, we will place you together with all of them among the lower regions.

[116] Saying these things, seeing the Virgin persevere immovably in her purpose, they began to cry out with horrible voices; and by crying out roused that whole army, namely the demons transformed into the shapes of men. So that army of demons, roused, asked, as if by not knowing and wondering, what this might be, or what that horrible clamor portended. before whom, caught up into the air, But hearing up in the air the voice of the Virgin, as if of one groaning and lamenting, they said to one another: Is not this the voice of a groaning man? for who is that unhappy man, who is thus afflicted in the air, and (as we believe) by demons? On the contrary the demons, holding her up and afflicting her, blaspheming said: Do you hear, most wretched of all human beings, how these most ferocious men are moved by your afflictions and punishments? How then are you so hardened, that so many of the gravest kinds of torments cannot move you? and tossed repeatedly among them, Depart at least even now from your perversity, that you may be able to escape the torments, and henceforth live in peace. Saying these and things like these by blaspheming, and seeing the Virgin willing neither to fear nor to yield, with great fury and indignation, they hurled her down among their colleagues, standing by under the shape of armed men and making tumult: and again lifting her up with such swiftness and haste they carried her into the air, so that the lower demons, standing by under the shape of armed men, could not seize her, or rather feigned that they could not. So therefore by carrying her up and hurling her to the ground countless times, they tortured her beyond measure. Then carrying her as if to the second army, and mocking her, they afflicted her with equal torments: which done, their human shapes laid aside, they returned to the deformity of their foulness; and standing before the Virgin, mocking told how they had mocked her under the likeness of these two armies.

[117] she is received and pierced through with lances; But at last, when with many words they had asked whether she would cease from her perverse life: each one holding most sharp

lances in their hands, they cruelly assailed her. And some of them, carrying her up into the air, cast her to the ground with great force: but the rest of the demons, standing below on the ground, with lances raised received the hurled body of the Virgin; and, it being pierced through on all sides with those same lances, offered it again to those above: and blaspheming her, they bade her call her Bridegroom, in whom she trusted, to her aid. But the Virgin of Christ, seeing that she could no longer subsist from the greatness of so great torments, crying out, humbly commended her heart and soul to her most beloved Bridegroom. Moreover those most wicked demons, by hurling down the Virgin's body and offering it up pierced through with lances, pricked it horribly so long; until that body, torn limb from limb, they reduced as it were to nothing. So these things performed, until, visited by the Bridegroom, the Bride of Christ, visited by her most beloved Bridegroom, is intimately consoled; and her body marvelously reformed, she is utterly cured of every injury. Meanwhile those most wicked demons, in that place in which they had tortured the Virgin, confounded and trembling, and as if bound with fiery chains, stood, and awaited the gravest judgment of their wickednesses: the Virgin also stood, exulting in the Lord. Then at last the demons, turned to the Virgin, with tearful voices asked pardon; she triumphs over her enemies, gathered to the number of 11,000. and setting forth in order all their wickednesses, said they were conquered in all things and confounded; and asserted that for the torments unjustly inflicted on her they were to be most grievously derided and punished; likewise they showed the number of them, what it was, namely eleven thousand; but at last, dismissed by the Virgin, withdrew with great howlings. But the Virgin was brought back into her chamber with great gladness and exultation, and, magnifying her most beloved Bridegroom, remained devout in thanksgiving.

[118] Therefore on the day of All Saints, the Virgin of Christ sets out joyful to the church; After 16 Nov. she is tortured with burning and stench. and receiving Communion, is at once caught up into the embraces of her most beloved Bridegroom. Then, about two weeks having passed, the Virgin of Christ for three nights was horribly tortured by three demons: who, coming on each night into the chamber of the praying Virgin, threatened, unless she would desist from her erroneous life, to set her on fire with infernal fire, and to suffocate her with abominable stenches. Whom, when they perceived immovable in her purpose, rushing upon her with great fury, they set her body on fire with sulfurous flames; then casting abominable filths of stenches through the ears, eyes, nostrils, and mouth of the Virgin, they almost wholly suffocated her. And this done, during the first two nights they withdrew: but the Virgin of Christ on each night, visited by her most beloved Bridegroom, is intimately consoled: but her body, cured and soothed both of the burnings of the fires and of the stenches of the filths, is marvelously reformed by divine power. But on the third night, after the aforesaid sufferings and consolations, the demons, with the greatest confusion and trembling, stood before the Virgin, and, all their wickednesses enumerated, asked pardon. Who at last dismissed by the Virgin, withdrew with the greatest wailing and lamentation. But from then, until the feast of St. Andrew, the Virgin of Christ, remaining in consolation, did not at all feel the persecutions of demons: on 1 Dec., about to receive Communion, she struggles with sloth; when this had passed, when the Virgin proposed to receive Communion on the following day, and on the preceding night ought to apply herself to prayers as was her custom, the gravest weariness suddenly occupied her mind, and a great torpor, gripping all her members, turned them into sloth. Against which the Virgin of Christ, striving with all her strength, manfully resisted; until at last from the long struggle and constriction, fervid gore flowed forth most dearly from the Virgin's mouth and nostrils: for neither would the Virgin of Christ on the following day have presumed to approach Communion, as she had proposed; had not the most dear effusion of her own gore in resisting given her confidence to approach. So on the following day after the feast of St. Andrew, the Virgin of Christ, receiving Communion, continued that whole day in groanings and most bitter tears; until at last toward evening, she merited to know the will of her Most Beloved concerning the coming sufferings: and in this breathing a little, until the third day she remained without persecution of demons. from the 14th of the same she suffers reproaches of demons When this had passed, for three following nights a very great multitude of demons came into the chamber of the praying Virgin, who, reproving the Virgin's whole life and conversation, saying that she was deceived in all things, showed it by the deceits of their arguments; and unless she quickly came to her senses, and yielded to their counsels, threatened to kill her with various and exquisite torments. But the Virgin of Christ, because she was then deprived of interior consolation, could not reply anything to them. But during these three nights, she sustained no bodily afflictions from the demons; although in mind she was very greatly disturbed.

[119] Then on each following night, until the third Sunday of Advent, until the 12th: then in vain solicited to defection, the aforesaid demons came into the chamber of the praying Virgin: and reproving the manner and order of her whole conversation, said: Behold, for so many years on account of your disordered life we rule over you, and have afflicted you with diverse torments both manifest and hidden; nor have we yet been able to bend the hardness of your spirit, nor incline it to the way of reason. For you know how often we have afflicted you with dire torments, and healed you, tortured, again; or how often we have destroyed your life by a most shameful death, and again brought you back to life. But in all things your obstinate mind could neither be bent nor corrected: whence henceforth nothing is to be spared, nothing to be pitied for you: for unless you will at once desist from your perverse life, and yield to our counsels, we will drag you naked and full of all ignominy before the sight of all men, and make the infamy of your seductive life manifest, not only to this town, but even to the whole world. But the Virgin, hearing these things, with her heart raised up to the Lord, humbly demanded to be comforted by Him: and soon, comfort received, with steadfast spirit replied to the demons: Do you not know, O malignant spirits, that I deride your threats? I do not fear to suffer beatings and afflictions of whatever kind, for the love of my Lord: she of her own accord provokes the demons; for I know indeed that without His will you can have no power at all over me, and inflict no trouble on me, but cannot even stretch out a hand without His permission. Which because it is so, therefore I not only do not fear your threats and torments, but rather await with all the desire of my heart the will of my Lord coming upon me. Do not therefore delay, break off the delays, and carry out as quickly as possible the command of my Lord Jesus Christ on me. As she herself said these things, the demons, raging horribly against her, with one accord assailed her, and stripping her of her garments and casting her naked out of her own chamber, since there was the strongest frost; and crying out and blaspheming dragged her contemptibly through the squares of the whole town; dragged off by them through the whole town, and beating the Virgin's body against the walls and doors of the individual houses, insulting they said: Now by beating your body and crying out we will make so great a noise, that for the spectacle of your ignominy we may summon the whole people. To whom the Virgin of Christ, intrepid, replied: I do not fear your threats and torments, O most lying demons; and without the consent of my Lord Jesus Christ I know you to be wholly powerless: for if by the license of my Lord Jesus, by crying out, and by beating my body, you try to rouse men; He, for the immense clemency of His goodness, will be able to stop their ears that they may not hear, nor perceive anything about me: not therefore is your malice of whatever kind to be feared by me, through which I truly recognize the will of my Lord to be fulfilled in me.

[120] she is rolled among thorns and briars, At these words the demons, roaring like most ferocious lions, having seized the Virgin, dragged her outside the town, to a certain nearby wood which is called Gurbruch; where, wrapping the Virgin's body in thorns and briars, and lacerating it on all sides with the pricks of the spines, they tore off the skin with the flesh; and at last after long poundings and beatings, throwing her upon the ice, and leaving her as if dead, they went away. As they departed, immediately two Angels came, who, taking up the Virgin's body with great reverence, and covering it as if with a most gentle cloak, restored it; and comforting her with most pious words, said: Rejoice and be of strong spirit, Bride of Christ, because with you is your Lord Jesus Christ, for whose love you suffer all these things. For He will never desert you, but will comfort you in all your sufferings, and also most gloriously triumph in you over all adversaries. With these and like exhortations, consoling the Virgin of Christ, they marvelously brought her back home. These sufferings together with the Angelic consolations lasted on each night until the third Sunday of Advent. Then on each night, until the fourth Sunday of Advent, and this on each night until 19 Dec. the aforesaid demons came into the chamber of the praying Virgin: and seeing her pray with bent knees, said: Unless you, most wretched seductress, desist from genuflection and vain saluting, and yield to our counsels, we will drag you so long through thorns, hedges and ice contemptibly upon those knees, until we annihilate you yourself. To these words the Virgin of Christ boldly replied: I deservedly bend my knees, and incline them to Him, whom not only all things heavenly and earthly venerate and adore; but also you most wicked demons yourselves, with all your accomplices who are in hell, must bend and bow your knees before His tremendous Majesty.

[121] Hearing these things, the demons with great fury assailed her; and stripping her of her garments, when, cast into a frozen fishpond, casting her naked out of her chamber, with great fury and noise led her to a certain fishpond situated behind the town: where dragging the Virgin, and dashing her knees most strongly against the ice, they crossed the said fishpond very often this way and that. But crying out with horrible voices, and insulting the Virgin, they said: Where now is your Bridegroom and God, whom you adore by genuflecting? of whose help you most insanely glory and exult? Now we shall see whether that one, whoever he is, come to your aid, and snatch you from our hands: for now you will be able to move neither your tongue to invoke, nor your knees to pray. Acknowledge therefore, at least even now, your error, and come to your senses, and yield to our counsels. To whom the Virgin of Christ steadfastly replied: O most impious demons, your fury and clamor do not terrify me; but rather admonish me of the will of my Lord: for I am certain and have many times experienced that He can more restore and heal, than you are able to torture: indeed your power depends on the sole command of my Lord Jesus Christ. she insults the demons: There is nothing therefore that tortures me, or molests me, except this alone, that I see you grow sluggish in carrying out the will of my Lord,

which I most vehemently desire to be fulfilled. Then the demons, hearing these most steadfast allegations of the Virgin, seized her body with excessive fury; and dragging her through hedges and thorns to the said wood, which is called Gorbruch, led her. Where, when they had long and much afflicted her body with beatings and poundings, at last after countless torments, throwing it upon the ice, and leaving it as if dead, they went away. But as they departed, the Virgin's body is reverently taken up by the aforesaid two Angels, healed, and marvelously brought back into her chamber. These torments together with the consolations of the Angels lasted on each night, from the third Sunday until the fourth.

[122] But then until the following sixth day of the week, and at last on the 24th, by those exhorting one another, that is on the Vigil of the Nativity, came other demons, more numerous and more cruel than the former, into the chamber of the Virgin: who, blaspheming and wearying the Virgin with diverse words, said: Behold, now for several years we have labored about the amendment and correction of your erroneous life, and now by torturing, now by healing; now by mortifying, now again by giving life, we have shown you many and great powers of our might; yet hitherto we have not wished to destroy you utterly, awaiting, if perchance at some time you would come to your senses from your error. But now we no longer wish either to spare or to defer: for unless quickly, compunct, you depart from your erroneous life, after manifold torments we will end your life by a most shameful death, and carry you off with us to the lower regions. To these words the Virgin of Christ with intrepid mind replied: You, O most lying demons, never healed or gave life to me; but my Lord Christ, who by His sole command gives life to and restores all things: for He is the most efficacious healer of all wounds, and the marvelous reformer of my whole being. And you indeed cannot in any way exercise the power of malice, which you seem to have in terrifying and afflicting, without His license and consent: let your most lying mouths be silent therefore, which wickedly lie that they can heal or give life to anyone: but if any license to afflict has been granted you by the Lord, carry this out more quickly, and at the same time fulfill the joy of my heart. Then the demons, turned to the greatest fury, said to the Virgin: Since we perceive you to be amended by no admonitions, but rather hardened in your malice, we will restrain you with graver torments. Saying this, a fiery chain being brought, they at once ordered a fiery chain to be brought: which, brought and held forth before the Virgin's face, they said: Do you see this horrible chain? For by it we will bind your lofty forehead and your most hard neck, and, having bound it, lead you to remote places, and by dragging and horribly torturing, your neck broken, we will make your eyes leap from your head. To whom the Virgin of Christ replying said: If this is commanded you, O malignant spirits, by the Lord, that you tear out these exterior and corruptible eyes of mine; I do not fear, but concerning the will of my Lord I intimately rejoice: for I have most clear eyes within in my soul, with which while I incessantly behold the Lord Jesus Christ, who died for me, there is nothing that I dread to suffer for His love.

[123] she is bound by the forehead and neck; Moreover the demons, hearing these things, with one accord rushed upon the Virgin, and binding the fiery chain around the Virgin's forehead, and setting it about her neck, cast her naked out of her chamber: and dragging her through thorns and briars, near the city of Neuss, which is distant two miles and more from that place, they led her, blaspheming and horribly crying out: and taking counsel, they showed the Virgin two iron instruments, sharp like spear-points, fixed more deeply into the ground, and blaspheming said: Now, most unhappy of all human beings, you manifestly see that you have no helper and deliverer: for if such and so great a helper and deliverer, as you most insanely glory, were yours; without doubt he would now be present to you, and violently snatch you from our hands. If therefore you would even now cease from your erroneous life and yield to our admonitions, we would even now wish to spare you and restore you to your former soundness, with riches and honors heaped up: but if not, her feet are pierced through, we will set you upright above these fiery instruments by your pierced-through feet: and there, held immovable, we will perforate your body on all sides with most sharp darts. But the Virgin of Christ replying said: Now for the first time I rejoice and exult, recalling the most sharp nails, penetrating the innocent feet and hands of my Lord Jesus Christ; whose unspeakable love while I ponder, that I may merit to become a partaker of His passion, I joyfully offer not only my feet, but my whole body to be perforated. Moreover the demons, hearing these things, lifted the Virgin's body into the air; and sending it down with the greatest force, fixed her feet on the fiery instruments; and there held her immovable so long, until, her body perforated on all sides with most sharp darts, they divided it piece by piece: this done, leaving her as if wholly dead, they withdrew. As they withdrew, the Virgin of Christ is consoled by the aforesaid two Angels. For the aforesaid ones came on each night, and taking up the Virgin's body, the sign of the Cross made over both feet of the Virgin, cured them together with the whole body of every injury; and comforting her with pious words, marvelously brought her back into her chamber.

[124] These torments lasted until the Vigil of the Lord's Nativity: with this added, her heart is pierced through: that on the last night, that is, on that which precedes the Vigil, after the torments mentioned above, the demons, seeing the Virgin immovable in all things, crying out with horrible voices said: This most wretched seductress we have afflicted with many kinds of torments, and pierced her body through on all sides with most sharp darts, but her heart we have not yet touched, awaiting if perchance even at the extremity of life she would come to her senses; but since she perseveres in her perversity ever more and more obstinate, nothing else remains to be done, than that her hardened heart be more quickly perforated with a most sharp dart, and thus at least, consumed by a most shameful death, be carried off with us to the eternal torments. To these words the Virgin with most steadfast spirit replied: O malignant spirits, now my soul exults in the Lord; because what I have always desired I now hear: I have desired from my earliest youth, that my life be ended by no other death, than that by which my heart be broken from His most heartfelt love: which if my Lord Jesus Christ has preordained to be done at this time through you, I in no way grieve, but gratefully receive the gift long desired. These things said, with eyes raised up to heaven, she said: Lord Jesus Christ, most loving Bridegroom, you know that I have always from my inmost heart desired, that my heart be broken from your love: which if you now deign to fulfill, with my whole heart I give thanks, and commend my soul to your sweetest heart. Scarcely had the Virgin of Christ finished the words, and behold, immediately her side is perforated with a most sharp dart, and her blessed soul, expelled from the body, is at once transported into the embraces of her most beloved Bridegroom.

[125] Meanwhile the demons, confounded and conquered, and as if bound with fiery chains, remained in the same place, [and she being restored to herself by Christ, she dismisses the conquered and supplicating ones, to the number of 40,050] awaiting until they should receive the judgment and vengeance of their wickedness. But the Virgin of Christ, intimately consoled, and cured of every injury, stood, magnifying her Bridegroom in all things. Moreover the demons themselves stood before the Virgin, laying open the manner and order of all their wickednesses; and confessing themselves conquered in all things, said: Have mercy on us and dismiss us, O Christina, Handmaid of the Almighty; since we have afflicted you unjustly and without your deserving it: for you by continual prayers and most ardent desires provoke and induce the Most High to this, that He destine us to torture you for the excesses of others: but now, all the arts of our malice being carried out on you, we confess you a glorious victress, and ourselves conquered and confounded in all things. Moreover, showing her the number of them, what it was, namely forty thousand and fifty, they said: Never henceforth, Handmaid of the Almighty, will we be troublesome to you, never hereafter will we inflict torments: but for the torments unjustly inflicted on you, we will sustain the gravest derisions and afflictions in hell among our colleagues. And when they spoke these and many things like these, dismissed with the greatest confusion of themselves, they withdrew: and the Virgin of Christ with great consolation is marvelously brought back into her chamber. Then the Vigil of the Nativity happily passed, the Virgin on the holy day of the Lord's Nativity came joyful to the church; and receiving Communion, [and she sees three souls, known to her, freed by her torments, besides a thousand others.] soon passed into the embraces of her most beloved Bridegroom: where among the unspeakable consolations, shown to her by her most beloved Bridegroom, this was given her as a fresh and special jewel, that namely three souls, for whom she had sustained such monstrous kinds of torments, snatched from the punishments of Purgatory, she beholds, with happy gaze, before the beatific face of the eternal Bridegroom. Among which souls, namely, one was the soul of the uncle of Master John; the other was the soul of the grandmother of the aforesaid Virgin, but the third was that of a certain very rich matron of Cologne, who in her life had especially loved the Virgin of Christ: but with these three souls, a thousand other souls in the same moment were snatched from the punishments of Purgatory: which souls, namely, ought to have been punished in Purgatory for many more years for their excesses, had not the sufferings and merits of the Virgin more quickly come to their aid.

NOTES OF D. P.

But the number of the Angels, although it be found nowhere expressed in Scripture; yet our Christopher Estancellius, Professor of Mathematics in Bahia of Brazil, in that Uranophilus which I have had printed here at Antwerp, in ecstasy 9, no. 58, draws out so curious a calculation of the Angels, that, according to what is set down in Daniel 7, "Thousands of thousands ministered to him, and ten thousand times a hundred thousand stood before him," (such that the individual Orders exceed one another tenfold in turn) the number of the whole heavenly court of blessed spirits, a thousand thousand thousands of millions, is completed; and that of the damned there be a hundredth part, as it were supernumerary, exceeding that most perfect number, namely ten thousand thousands of millions of millions, of which five thousand thousands of millions fell from the lowest order of Angels, as it were the third part of that nature which the Dragon drew with him: but of the rest, who fell from the other Orders, what and how great a number there be, is not so easy for us to understand. Yet probably, he says, I judge that from the six Orders together of the Ministering ones, not more than a tenth part fell; just as only a hundredth part from all collected together; so that to these the parable of the hundred sheep, but to those the likeness of the ten drachmas, may correspond.

CHAPTER XIV. The beginning of the year 1284.

From the Nativity of the Lord, until that night which precedes the Octave of the Epiphany, the Virgin of Christ remained in great consolation without persecution of demons. On which night, on 13 January the mute demon returns, while the Virgin of Christ ought to apply herself to prayers as was her custom; behold, a certain demon, mute and silent, who also had attacked the Virgin of Christ several times before, came into the chamber of the Virgin; and with the greatest fury rushing upon her, now inflicted on her all together each and every kind of torment with which he had afflicted the Virgin by turns and one by one through two years and more. But last of all he brought a certain two-pronged instrument like a dung-hook; which, putting it into the Virgin's body, and lacerates the Virgin with a hooked fork; with great fury by dragging and lacerating, he utterly tore off the skin with the flesh from the Virgin's body, and also poured out the Virgin's blood most copiously. But the Virgin of Christ, strengthened by the Lord, and having received boldness, which hitherto she had not had to address the aforesaid demon, addresses him with these words, saying: Tell me, O malignant spirit, why have you afflicted me so long and so grievously? why, silent and mute, have you so often poured out my blood? Who said: This I did and do on account of your perverse and disordered life, which alone among all mortals you seem to practice: but on account of this I have power over you, and will never permit you to rest in this life. To whom the Virgin steadfastly replied: In this you lie, O malignant spirit, in that you say you have power over me: for the power which you have is not power, but rather coerced servitude: for it is a license granted you by my Lord Jesus Christ, by whose command, willing or unwilling, you must obey in all things. Moreover about the rest of this life I care nothing, nor do I fear to suffer adversities: because I await the reward of the eternal life from which you, wretched, were cast out. Then that wicked one, confounded and conquered, said: Of that life, which you mention, I can be neither giver nor taker away.

[127] And again the Virgin: I adjure you, she said, by the power of my Lord Jesus Christ, and, adjured, he says that he obeys her wish, of expiating the sins of others, that you tell me at once, for what cause you have afflicted me so long and so grievously? To whom he said: For no cause at all which is in you do I do this, but rather to satisfy your desire, for the sins of others, by the power of the Most High I am compelled to do this: for I am tortured by you more than you can be tortured by me: for I have frequently laid snares for you, many times by your words and deeds, as a most wicked layer of snares, I have been present: I have also leaped out, when I perceived you angry or impatient, hoping at once if perchance I should find some right of mine in you, as also in other people; but in vain I labored, and lost all my labor in you: and that he has lost his labor in tempting her. because whether you appear to be angry, in truth you are angry; whether you speak impatiently, or whether you seem to do anything else worthy of reproof, in truth you are continually grounded in infallible truth; and therefore while I find all your works done in truth, conquered rather and confounded, than having attained my wish, I withdraw. But after these things, having made his trembling, he made the sound and roaring of iron darts dashing against one another: and adjured by the Virgin what this was, he said: These are fiery and deadly darts, which while I fix them into the hearts of men, I incline them to whatever crimes according to my pleasure, and also impel them to eternal death: yet I could never fix any into you, nor fasten it in your heart: but rather many, wounded with these darts, whom I believed I freely possessed, I, unhappy, lost through you. And when that demon had replied these and things like these to the questioning Virgin, he at once vanished: but the Virgin of Christ, intimately consoled by her most beloved Bridegroom, and cured of every injury, gave thanks. But when morning came, that is, on the Octave of the Epiphany, the Virgin of Christ hastened joyful to the church; and receiving Communion, flew over happily into the embraces of her Most Beloved.

[128] But after these things, about the feast of St. Agnes, the Virgin of Christ for four nights was most grievously tortured by a certain demon, so that her blood was poured out most copiously. At last about the feast of the Purification, At the end of January, to the Virgin going to the church, the Virgin of Christ was mocked three times by four demons. When the Virgin of Christ, going around the town, ought to go to the church, the aforesaid demons up in the air above her made clamor and great noise: and when the Virgin of Christ, terrified, looked up to see what this might be; she saw those horrible demons, as if kindled with infernal fire, who, showing her an image as if of her brother Sigwinus, blaspheming said: the demons present the shape of her brother, as if damned; Behold, this is your beloved brother, whom you tenderly loved, whom also you believed to have been received into the Order of Preachers, for whom you uselessly poured out many prayers: behold, now we have him in our power, and will carry him off with us to the eternal torments. Cease therefore henceforth to pour out prayers for him in vain, whom you behold can in no way escape our hands. Afflicting the Virgin's mind beyond measure with these and deceitful words of this kind, they vanished. And during the first two times, indeed, the Virgin of Christ, replying nothing, proceeded to the church with great mourning; but the third time, the Virgin of Christ, having received boldness from the Lord, addresses the demons thus: I adjure you, O malignant spirits, by the power of my Lord Jesus Christ, that you tell me at once, why you have so often mocked me under the shape of my beloved brother, and by lying about him have so grievously afflicted my heart. Who replying, said: Because we recognized that this brother is much loved by you, but she compels them to confess the fraud. and that you have the greatest care for his salvation: therefore, license received from the Most High, through him we took care to afflict you more: because thus we thought to take away from your heart the care and solicitude for that brother. But in vain we labor in this matter: for the more we tempt you through him, the more we provoke you to care and solicitude for him, and heap up for ourselves the greatest punishment and confusion. And therefore you ought to know, that we can have no right of ours over your aforesaid brother: for your continual solicitude and constant prayer guards him, and shuts off from us every approach of harming him. Saying these things, a very great fiery stone, like a millstone, which they had carried among themselves, and by which also they had mocked the Virgin of Christ under the shape of her brother, throwing it before the Virgin's feet, they set it down: and turned to the Virgin said, This fiery stone we brought hither from the regions beyond the sea to mock you; but alas! confounded and conquered, we will carry it back to that same place, from which it was taken, with the greatest torment: but neither this very thing indeed will we be able to do in any way, except by your license, of which we are conquered. Saying these and many things like these, at the Virgin's bidding, taking up the aforesaid stone, with the greatest noise they withdrew.

[129] Therefore on the feast of the Purification the Virgin of Christ received Communion: and at once caught up, flew over into the embraces of her most beloved Bridegroom. In the middle of Feb. she is dreadfully tortured for 6 nights: But then before the Chair of St. Peter, the Virgin of Christ for six nights continuously was afflicted by a certain demon: who, coming on each night into the chamber of the Virgin, after various and wicked words and threats, pierced her through with a horrible instrument and wretchedly tortured her: and among other things fixed a very great wound in her body, from which the blood flowing copiously drenched the Virgin's footsteps everywhere: which wound, namely, the Virgin of Christ until the last night bore uncured with great joy; which then also was wholly healed. But after these things, from the first Sunday of Lent until the following sixth day of the week, likewise from the 26th to 3 March, the Virgin of Christ was on each night most grievously tortured by a certain demon: on which sixth day of the week the Virgin of Christ, receiving Communion, continued that whole day in most bitter tears; until at last about evening, consoled concerning the will of her most beloved Bridegroom, she breathed somewhat; and thus until the third day remained secure from the persecution of demons. When this had passed, and from the 6th to the 12th: for the following week, on each night the Virgin of Christ was most grievously tortured by four demons. For those demons came on each night into the chamber of the praying Virgin, and after long threats, two of them brought a cauldron full of toads and venomous filths before the Virgin's sight; but the other two extended the Virgin's mouth wider, with most sharp instruments fixed in. And pouring those venomous monsters into the Virgin's body, all her bowels and intestines being gnawed and torn apart, they tortured her wretchedly, nay unutterably; and this done, immediately withdrew. But the Virgin, on account of the venom poured in unable to contain herself, was wretchedly rolled this way and that; until at last, the sign of the Cross made over her body, she is divinely freed.

[130] afterward a demon appears to her in the shape of a fat woman, But after this week the Virgin of Christ, on certain nights, was mocked by a certain demon in this manner. For on each night, when the Virgin of Christ ought to enter her chamber, and still had a burning candle in the chamber; a certain demon, transformed into the shape of a most fat woman, had laid himself in the Virgin's bed, and, as if naked, had covered himself with the garments. Whom the Virgin, beholding by the light, and vehemently terrified, feared, because she did not him a demon,

but thought her to be a woman; and doubting what she should do, whether she should cry out or go out of the chamber, at last approaching the bed, she wished to test by touch whether it was a woman or a phantasm: and at once that demon, mocking and furiously cackling, began to laugh. But the Virgin of Christ, the demon's cunning recognized, adjured him by the power of the Lord Jesus Christ why he did this, or what he intended by it. And he said: I am that demon who frequently mocks your brother, and he lies that he had supplanted her brother. whom you believe to be advancing in Religion, and for whom you labor much by praying, and incline him to any crime according to my pleasure: cease therefore henceforth to chatter vainly about him, whom I have perfectly under my power. Saying these things, he at once vanished, and left the Virgin in the greatest mourning of heart.

Then after these nights for a whole week, namely until the Annunciation of the Blessed Virgin, From 17 March to the 25th the Virgin is tortured. on each night the Virgin of Christ endured the gravest torments, about which she would indicate nothing to us. But on the day of the Annunciation the Virgin of Christ, receiving Communion, passed that whole day in most bitter weeping; until at last toward evening, she was consoled concerning the will of her most beloved Bridegroom, and thus until the third day remained without molestation of demons.

CHAPTER XV. The conversion of seven robbers, obtained by the torments Christina endured around Easter.

[131] But from then until the Lord's Supper, the Virgin of Christ endured the gravest sufferings from demons, Christina, from 27 March to 6 April abandoned to the demons, of which she revealed few to us; namely only those which she sustained on the last two nights, preceding the Lord's Supper. For on these nights seven demons, very horrible in appearance, came into the chamber of the praying Virgin: and perverting the Virgin's whole life and conversation with diverse deceits of arguments, they exhorted her to come to her senses from her erroneous life, and to convert herself to a reasonable one; and unless she did this more quickly, they threatened to inflict on her diverse kinds of torments. To whom the Virgin of Christ steadfastly replied: O malignant spirits, in vain you labor, if you think by any threats or torments to turn me away from my true life, which is Christ. For you ought to know that I do not fear your threats and torments, but await the coming will of my Lord Jesus Christ with all the desire of my heart: for from this my soul marvelously rejoices and exults, if for the love of my Lord Jesus Christ, who died for me, it befall me to suffer some things. Then the angry demons, she is bound with a fiery chain, offered a fiery chain before the Virgin's face, saying: Unless you, accursed seductress, desist from this vain and erroneous opinion, and at once yield to our counsels; we will bind your body most strongly with this fiery chain, and thus bound and stripped of your garments we will lead you, dragging, to the most remote places, and there after the gravest torments we will end your life by a most shameful death. But the Virgin said: Do not, O malignant spirits, delay by tarrying, do not lose time, but carry out the will of my Lord on me as quickly as possible. Then the demons rushing upon her with immense fury, and she is dragged off into a wood, infested by 7 robbers, set the fiery chain about the Virgin's body by binding, and dragging her through thorns and briars and horribly crying out led her to a distant region; and there keeping the Virgin, and showing her a very great wood, they said: Do you see this great and broad wood, O most unhappy of all human beings? In this wood dwell seven most wicked robbers, also most ready for any disgraces, who, obeying our commands now for many years, have killed many men, and sent not a few souls to us to the lower regions. to be tortured before them; For these are they, over whom we rule in all ways, and through whom we gain infinite souls. Into this wood we will at once drag you, most wretched seductress, unless you will even now come to your senses from your perverse life; and all these great trees, laid low by your body, we will uproot from the roots; and then at last to one of those trees we will contemptibly bind you; and by crying out, we will summon those most cruel robbers and murderers to the spectacle of your ignominy. But last of all, after innumerable torments, we will carry you off with us to the lower regions, and torture you eternally in the company of those same robbers.

[132] To whom the Virgin of Christ steadfastly replied: Why do you uselessly consume time by chattering and threatening, to which she offering herself, since by this you can in no way bend or terrify my mind? For I am ready for the love of my Lord Jesus Christ to endure whatever kinds of torments. For I rejoice and trust in Him, since He is able to free me from all tribulations. Whence henceforth cease from useless and vain threats; and whatever has been commanded you by the Lord, hasten to carry it out as quickly as possible. Hearing these things, those demons, filled with excessive fury, horribly assailed the Virgin; and dragging her into the said wood began to cry out horribly. Then they beat the Virgin's body, seized by the chain, against the individual trees of the aforesaid wood most strongly, and by beating laid low all the trees to the ground. she is most dreadfully tortured, So by the horrible noise of this crying out and tumult those robbers, gravely roused, and struck with incredible fear, did not know what they should do, or where they could hide; and as if senseless running here and there through the whole wood, and finding no rest, at last came to the place where the Virgin of Christ had been held by the demons. Moreover the demons, holding the Virgin of Christ, blaspheming said: O most unhappy of all human beings, how are you so obstinate and hardened, that the so magnificent miracles of our power, shown before your eyes, cannot move you, and the innumerable kinds of torments powerfully inflicted on you; from which you perceive these most cruel robbers struck and terrified with immense fear? Do you not manifestly see that you are placed wholly under our power, and she is solicited to defection: and have no other helper or Lord besides us? For if you had another helper or God, surely in such great tribulations he would not be wanting; but now because you experience the greatness of our power so marvelously in such great signs, it is necessary that you confess us alone almighty Gods; and yielding to our counsels, convert yourself utterly from your erroneous life, that you may be able henceforth to live in peace; otherwise we will hang you, obstinate, on a lofty tree, and bind your body, pierced through on all sides with the fiery chain, to this tree; and at last, consumed by a most shameful death, carry you off with us to the lower regions.

[133] To these words the Virgin of Christ with intrepid mind replied: Do you not know, but the Virgin, in no way moved by these things, O accursed demons, that by bringing forth such things you labor in vain; and by threatening, you provoke me the more to the love of my Lord Jesus Christ. For I know that without the will of my Lord you have no power over me: wherefore I do not fear your depravity in torturing, but rather await the will of my Lord desiringly. For if you afflict me by the will of my Lord Jesus Christ, He will heal me, if you kill me He will give me life, and preserve me eternally in His most beloved heart. Do not therefore delay, break off the delays, and whatever remains to be done on me by the will of my Lord, carry it out more quickly. Then the demons, approaching with immense fury, and hanging the Virgin's body on a lofty tree, pierced it through on all sides with the fiery chain, and subtly and marvelously sewed it, pierced through, to the aforesaid tree, and at the same time blaspheming said: Now most wretched seductress, invoke your Bridegroom, hung from a tree she is dismissed: now hasten to invoke your Lord and helper. For if He is a Bridegroom and Lord to you, why does He desert you? If a helper, why does He not succor you in such great dangers? Acknowledge at least even now, how foolish and vain are all the things which you presume about your Bridegroom and Lord, and most insanely glory in. To whom the Virgin of Christ steadfastly replied: My Lord Jesus will not desert me, nor has He ever deserted me in sufferings: for He is with me: and in this tribulation, as out of many, He will faithfully snatch me, and give Himself to me as an eternal reward; and you most lying ones, for the frauds of your malice carried out, eternal pain and torment will receive. At these words of the Virgin, the demons, confounded, did not have what they could reply; but at once withdrawing, howling and wailing with tearful voices, filled the whole air with their clamors.

[134] But those seven robbers were standing near, and beholding the great works of God, the robbers then approaching, she relates, and also hearing all these most steadfast allegations of the Virgin: who, struck with incredible terror, and trembling in their whole body, began to draw near to the tree on which the Virgin of Christ was hung. But seeing her so wretchedly affixed to the tree, and recognizing the figure of a human in her, they began to ask her whether she was a human or not: and she replying, that she was a human: they further asked the cause of so great horror and tumult to be indicated to them. But the Virgin of Christ testified that the horrible demons had been the cause. But they, beholding the Virgin more diligently, and perceiving her placed in such grave punishments, wondering beyond measure, said: We wonder above all things, that, if you are a human, as you say, how, placed in such great torments, you can have life or certainly speak with us. To whom the Virgin of Christ replying: Truly I am a human, of the Catholic faith and of the female sex; but you ought to know, that in such great sufferings of myself I am able neither to live nor to speak; how she does not fail amid the punishments: but it is my Lord Jesus Christ, who died for me, He is to me life, salvation and protection; and since I live in Him, I neither fail amid the punishments, nor am able to die: for He lives in me, speaks out of me, and by His marvelous power protects and guards me on all sides. But they, wondering more, said: If there is a God and Lord so great and powerful, who can give and preserve life to you in such and so great torments, this one we wholly do not know, and after this life we never believed there would be another future life, and therefore we did not at all fear to stretch out our hands to any disgraces: and them, compunct, and admonished of the future life, but on this night we have heard and seen such horrible things, that from excessive terror we are now almost dead. But the Virgin of Christ: There is one true and almighty Lord Jesus Christ, who for the salvation of the human race deigned to die on the Cross, who also rose again on the third day, and ascended to the heavens: for He is the life of all who live blessedly, the salvation and protection of all who hope in Him: He also to those believing in

Him and faithfully serving Him will bestow everlasting life and beatitude. On the contrary there is another wretched and endless life, which is to be called not life but rather death, reserved for the impious and sinners, namely a horrible chaos, which deformed and horrible demons inhabit: to whose power those unwilling to be converted to the Lord, but persisting in their malice, after this life will be delivered, and with intolerable torments will be punished by them without mercy.

[135] These things said, those robbers, vehemently terrified, said: and confessing their crimes, If these things are true which you assert, what then will become of us? For we are murderers and robbers, yet bearing the name of the Catholic faith; who, neither knowing nor fearing God, for several years past confederated together, entered this wood, sixteen miles in length, in which we have committed many murders and likewise all kinds of vices: what hope of salvation then can there be for us? To whom the Virgin said: Do not despair, but turn yourselves to the Lord Jesus Christ, the Father of mercies, and from your inmost heart be compunct for your sins: He, kind and very merciful, will forgive you all your sins if you are willing to truly repent, and henceforth to beware of sins. But they replying said: Our crimes and sins are so enormous and great, that we cannot have hope of obtaining pardon: for we have now for many years been most wicked robbers, she raises them to the hope of pardon: and most ready for any vices. How then, involved in such great crimes, could we hope for pardon? To whom the Virgin: Do not, she said, distrust the mercy of God: do not by despairing fall into the snare of eternal death: because the immense mercy of God far surpasses all your offenses; nor let the magnitude of your sins terrify you, for the divine compassion invites to pardon: use therefore my counsel, and the fear of all distrust laid aside, implore the greatness of the divine clemency, ask pardon; and approaching the Priests, before them with compunct heart uncover by confessing the filth of your sins.

[136] But they said: [but they excusing themselves by fear of death, she persuades them to come out of the wood for the sake of confession,] If we, to seek the Priests, as you persuade, should go out of this wood, we would without doubt lose our life: for there are many who, on account of the murders, robberies and other crimes committed, desiring to seize us, have long since laid snares for us: by whom, if we should go out to seek the Priests, we would at once be seized, and without contradiction be condemned to a most shameful death. To whom the Virgin of Christ said: If, compelled by fear of body, you do not presume to go out of the wood to seek Priests, to whom you may confess your sins, yet you ought in no way to despair of the immense mercy of God: but under firm hope of obtaining mercy raise your hands and hearts up to God, and before the venerable presence of His Majesty confidently declare all your sins: for the Father of mercies and the searcher of hearts is present, and on that very account promises that they will be saved: who, if He behold you penitent and grieving from your whole heart for your sins, will not only mercifully release to you all your sins, but also, propitiously freeing you from all adversaries and dangers, after this transitory life will crown you with His Elect in eternal beatitude. But that you may do this more securely and confidently, I willingly take upon myself the burdens of your sins, and show myself most ready to make satisfaction for you. At these words of the Virgin, two of those robbers, and so, having been persuaded, to follow the counsel named Simon and Remboldus, who also according to the flesh were brothers, compunct by divine mercy, began to exhort the rest of the robbers, their companions, that they should yield to the Virgin's counsel, and truly repent of their sins. For they said: Act now, O companions, that we at once depart from our most wicked ways, in which we have now long most perilously conversed; and let us turn to this so kind and so propitious Lord, whose virtues and so magnificent marvels in this Virgin we see: for He is the only true and almighty Lord, who preserves both life to this Virgin placed in such great torments, and accommodates her tongue to speak. To Him therefore, doing penance, let us truly turn; that, having obtained mercy, we may be able to escape the eternal torments, reserved for us for our sins, and likewise the horrible hands of the demons, of which on this night we have both seen and heard such horrible things: for neither is it just, that in seeking Priests, and confessing our sins under hope of pardon, we should fear those layers of snares: who long since, by not knowing God, and persevering in our malice, we would not at all fear them.

[137] And when they said these and like things, exhorting their companions; she declares what and whence she is, but they still doubting and asking about the Virgin's state, namely how these things could happen, or how the Virgin of Christ had come there; that she might take away all distrust from their hearts, and more easily certify them of the hope of pardon, she made known to them very many things about her state; and showing them the place, whence and how she had come there, she said: There is a certain great and renowned city which is called Cologne: from this city at two miles there is a certain town called Stumbele, from which on this night, when I was in my bedchamber praying, I was seized by demons: who, stripping me of my garments, how she is tortured by demons: and setting a fiery chain about my body, and dragging me through thorns and briars, horribly crying out, led me to this wood: and beating me against the individual trees of this wood, they laid low all of them, as you perceive them laid low, by beating with my body: but last of all hanging me on this tree, they affixed my body to this tree subtly and marvelously with the fiery chain: but in all these torments they could in no way kill me, because they could have no power over me except what was granted by my Lord Jesus Christ. For He, my Lord Jesus Christ, is my helper and protector: He preserves me in all these things: He will propitiously snatch me from this necessity, and by His marvelous power, healed and comforted, will marvelously bring me back to the place from which I was dragged hither: nor do I trust to be freed by Him only this time; but very often, in like and graver torments, I rejoice to have been freed by His help. But that you may know how I am able to live amid all these torments and to speak with you; I tell you, that my Lord Jesus Christ, and how she is preserved by Christ through Angels. my life, salvation and protection, He administers to me strength to suffer for His love, and preserves me lest I ever fail amid the torments. Moreover I have beside me two Angels, sent to me by the Lord, who comfort me; whom you indeed cannot at all see; because you do not yet have interior eyes, suitable and cleansed, to see things of this kind: for they are spirits, and therefore can only be seen spiritually with spiritual eyes. But if you will be willing truly to believe in my Lord Jesus Christ, you will assuredly see how by the ministry of Angels I shall be marvelously freed from these torments, and, withdrawn from your eyes, as it were in the twinkling of an eye brought back into my bedchamber.

[138] The robbers, hearing this, and wondering at the distance of the places, said: Those therefore asking pardon, If you have been brought hither from so remote a place, we wonder beyond measure; because we truly judge this wood to be distant three hundred miles from Cologne. Then all the robbers, compunct by divine compassion, falling down asked pardon, and according to the Virgin's counsel, with hands stretched out to heaven, confessing the foulnesses of their sins under hope of pardon, recited them before the Virgin with tearful voices. But crying out with voices they said: Have mercy on us, Father of mercies, and be propitious to our most grave sins: since we are most wicked men, and most vile sinners: for fifteen Priests, both religious and secular, we have killed in this wood with our hands; fifty other Clerics, both Deacons and Subdeacons and Scholars, we have killed; a hundred girls and matrons, and recounting their enormous offenses, violently corrupted, we afterward mortified; pregnant women also we killed: but of the rest of the men, merchants, travelers, and pilgrims, killed by us, there is no number: all these we killed, their goods taken away, nor did we spare anyone however supplicating: the goods thus acquired, neither holding the law, nor fearing God, but freely abusing them in concupiscence, we consumed: because after this life we acknowledged no other future life. And when they had recited these and all their other sins by confessing before the Virgin, the Virgin of Christ comforting them, that they should not despair on account of the multitude of their sins, but rather firmly persevere in faith and hope of pardon, faithfully admonished them; and promised that she would make satisfaction for them. Meanwhile while the Virgin of Christ spoke with the robbers, comforting them; she herself with the light is withdrawn from their eyes. behold, her body is at once overshadowed with a marvelous light: in whose brightness she is reverently loosed by the Angels from the tree to which she had been affixed, and, withdrawn from the robbers' eyes, healed throughout, is brought back into her own chamber with great consolation.

[139] Moreover the robbers, beholding the brightness of this light, and unable to bear the splendor, fell prone to the ground: The robbers, animated by this sight, come out of the wood: but inwardly more illumined and strengthened, and seeing the Virgin withdrawn in such marvelous light, plainly believed all the things she had spoken: and inflamed with the ardor of faith, the fear of body laid aside, began to flee to the public confession of the Priests, as they had been taught by the Virgin. Who, while they proceeded with haste to seek the Priests, fell into the hands of the layers of snares; who, seizing them with great cruelty and eagerness, decided to kill them without delay and without the interrogation of a Judge. But the robbers, and seized by the inhabitants, seeing themselves caught in such great straits, asked with all urgency not that they should be spared, but that time should be granted them to confess their sins. For they said: We do not ask a respite of our life, because for our sins we have long since deserved death; only grant us time to confess our sins, and after this kill us by whatever death you wish: for we will willingly die, for the love of our Lord Jesus Christ, who died for us on the Cross, whose so many virtues and great works we have seen on this night. But they, mocking and deriding them, said: Do you hear how these most wicked robbers, who now for many years have been murderers, now wish to become monks, and under the appearance of Confession think to deceive us? deservedly on the wheel or on the gibbet they ought to become monks, and on stakes pierced through their bellies do penance

and confess. Then the robbers, a Priest having been asked for in vain, consoling one another, said that they would willingly die for the love of the Lord Jesus Christ, whose so great miracles they had seen, who had so marvelously freed His Beloved, preserved amid such great torments, that He would mercifully forgive them all their sins, since they had no other Confessor. Hearing this, their adversaries they are impaled and die piously. cruelly assailed them, and, having afflicted them with many beatings, striking sharp stakes through their bellies, fixed them most strongly into the ground, and thus by a wretched torment wrested out their souls. And these indeed, because they died in true contrition, and in the confession of the holy faith, by divine compassion escaping the fires of Gehenna, went off to the place of Purgatory.

[140] But on the following night, that is, on that which precedes the Lord's Supper, on 6 April she is again dragged off to the same place, the Virgin of Christ is bound by the same demons with the fiery chain as before; and is led, dragged, to that place, in which those robbers lay killed. There also the demons holding her, insulting and blaspheming said: Do you now see, O most unhappy of all human beings, these murderers and robbers killed by a most shameful death: these are those seven robbers, who obeying our counsels now for several years, committed many and infinite murders in this wood, but now have received the recompense of their malice. Their souls we have carried off with us to the lower regions, and there we afflict them amid perpetual fires. In like manner you also, most wretched seductress, and is pierced through with the same stakes, unless you will even now come to your senses from your long-standing error and perversity, we will afflict: and all these stakes we will pierce through your body, and thus at last, consumed by a most shameful death, we will carry you off with us to the lower regions, to be associated with these robbers, and to be burned up with eternal fires. To these things the Virgin of Christ, intrepid, replied: Why do you, O most lying demons, think to terrify me in vain by bringing forth trifles? For I know that the divine compassion, by releasing all their sins, has snatched them from your power, and mercifully adopted them into the number of His elect. Desist therefore from vain and lying words of this kind, with which in vain you think to deceive and terrify one conscious of the truth of the matter, but if anything is to be done by you by the command of the Lord, and is dreadfully beaten by the demons: carry this out quickly. Hearing these things, those demons, kindled with immense fury, horribly assailed the Virgin; and with countless beatings, beating her against the bodies of the robbers, and the stakes drawn out from the bodies of the robbers, striking all of them through the Virgin's body, drove them most deeply into the ground: and this done, those demons, confounded and captive, remained immovable in the same place.

[141] Meanwhile the Virgin of Christ, visited by her most beloved Bridegroom, whom at last confessing themselves conquered, is intimately consoled, and also perfectly cured of every injury. So the Bride of Christ stood dancing and exulting in her most beloved Bridegroom; and the demons stood before her, with great confusion recounting the manner and order of all their wickednesses, and showed themselves conquered in all things: and crying out with tearful voices said: Dismiss us, O Christina, most faithful Handmaid of the Almighty, since we are most vehemently tortured: for henceforth we will never be troublesome to you, because we are plainly conquered by you in all things: for in you reigns a certain almighty and insuperable power, which does not allow you to be overcome, which all our power strives in vain to resist: for it is the power of the Most High, which crushes and surpasses our forces on all sides, and violently despoils us of those whom we seemed long since to possess. Whence we manifestly confess, that we have no power over the souls of these robbers, but for the punishments unjustly inflicted on you on their account, we must endure perpetual confusions and afflictions. And when they had said these and things like these, at last at the bidding of the Virgin of Christ, with great clamors and howlings they withdrew: as they withdrew, the Virgin of Christ is brought back into her chamber with the greatest consolation and gladness. Therefore on the following day, that is, the Lord's Supper happily passed, restored to her bed, she celebrates Easter on 9 April. from the evening of the day of the Supper until the Vigil of Easter, the Virgin of Christ withdrew herself from human sight, and shut up alone in her bed, compassionating her most beloved Bridegroom, merited to receive all the stigmata of the Lord's body so evidently and so truly; that when on the Vigil of Easter she offered herself to our sight to be seen, those glorious stigmata appeared in her members. Then on the following day, that is, on the holy day of Easter, the Virgin of Christ received Communion, and at once flew over into the embraces of her most beloved Bridegroom, where the kindness of the eternal Bridegroom, enriching her with new and most fresh jewels, unspeakably gladdened her.

NOTES OF D. P.

CHAPTER XVI. Acts from Pentecost of the year 1284 until October: the soul of a certain Noble relieved in Purgatory.

[142] Christina lies sick for 4 weeks: About three days having passed after the feast of Easter, the Virgin of Christ for four nights was grievously tortured by a certain demon, so that the blood flowed most copiously from her body: then, burdened with the greatest weakness of body, she lay in bed almost four weeks. But after these things, about the feast of the Ascension, from 10 May and the 22nd again monstrously tortured, for about eight nights the Virgin of Christ sustained the gravest torments from a certain demon; then for the week which precedes the feast of Pentecost, the Virgin of Christ, to relieve the punishments of those seven robbers, of whom we mentioned above, on each night sustained the gravest and innumerable punishments, not indeed visibly, but in the manner of Purgatory spiritually and sensibly: namely a fire fervid beyond human measure, and intolerable cold, and also the other infinite and intolerable sufferings, in which the Virgin of Christ would have needed every moment to die and be reduced to nothing, had not the divine power marvelously preserved her. Therefore on account of these gravest sufferings of the Virgin, she obtains great relief for the souls of the robbers. to the aforesaid robbers the greatest alleviation was made of the punishments of Purgatory. But the names of those robbers were, Symon, Remboldus, Hermannus, Constantinus, Volmarus, Vortlemius, Ecbertus. So on the holy day of Pentecost the Virgin of Christ sets out joyful to the church; and receiving Communion, is soon caught up into the embraces of her most beloved Bridegroom, and there by the gift of the sevenfold Spirit is unspeakably consoled.

[143] After the feast of Pentecost, one week having passed, the Virgin of Christ for a whole week was most fiercely tortured by a certain demon on each night. At the same time the Virgin of Christ was mocked by a certain demon in this manner. For when the Virgin of Christ, Who had escorted her back from Cologne, certain familiars of hers, for the sake of devotion had followed her from Cologne, and had afforded her guidance on the way, and toward evening, supper having been made, lest they vex her longer, or burden her with any expenses, after sunset had begun to return; and the Virgin after their departure was somewhat troubled; on the following day, when the Virgin of Christ stood praying in her orchard; behold, a certain demon, transformed into the shape of one of those who had departed from them in the evening, came, and with great haste climbed over the hedge of the orchard. Whom the Virgin seeing, and truly believing him to be a familiar servant, came to meet him; and greeting him, asked what this portended, that he thus returned alone, and why he was sad. To whom he, weeping and wailing, said: O dearest Christina, not undeservedly am I troubled and mourn, it is falsely announced that they were killed on the return, because I have the greatest matter for mourning and grieving: for there have been killed on the road, by which we ought to return to Cologne, our dearest Lords and friends Engelbert and Henry, Priests: for by the instigation of a certain wicked one it happened, that certain Burghers in Cologne killed a certain friend of ours, named Hermann Quocum: who, while they sought to kill me together with the aforesaid Priests, and did not find us; learned by the report of certain ones that we had gone out of the city with you, and were soon to return: whence laying snares for us today, while we ought to return to the city, they cruelly assailed us as if unwary; and at once, swords drawn, killed the aforesaid Priests, who were with me: but I alone, being swift of foot, escaped their hands: but the excessive grief pressing me, but the demon is compelled to reveal the fraud. I could in no way contain myself, but at once returned to you, and indicated to you the great sadness of my heart. Hearing these things, the Virgin of Christ, struck with vehement grief of heart, and as if failing at the heart, fell to the ground; because she believed all these things, as related by a man, to be true. Who, while she lay in the greatest disturbance of heart, immediately the Spirit of truth flashed forth, so that she both recognized the demon's cunning, and manifestly saw him changed into the most foul shape of his deformity. Who also, adjured by her, why he had done this; replied: Because I beheld you grieving over their departure, therefore, permitted by the Most High, I wished to deceive and disturb you further; and these things said, in a great stench he withdrew.

[144] After these things about the feast of Mark and Marcellianus, when the Virgin of Christ proposed to receive Communion; on the preceding night came a certain demon, on 17 June the Virgin is again solicited in vain; very horrible in appearance, into the Virgin's chamber; and wearying her with diverse words and threats, said: Unless you, accursed one, at once desist from your vain and useless chattering, I wish to sew up your mouth with an awl and an iron and fiery thread, so sewing it that henceforth you can neither chatter uselessly nor speak at all. To whom the Virgin indignantly replied: Do you think, O malignant spirit, that by any threats or promises of punishments you can draw me back from the praise of my Lord? You will never be able to do this, however much by your frauds you strive for it. For if by the license of my Lord you could in any way accomplish this, that you should make my tongue outwardly silent; yet my heart and my soul will chant His praises eternally. Whence cease, wretch, from words of this kind, with which in vain you think to terrify one intrepid: but whatever has been commanded you by my Lord, carry it out quickly on me. Then that furious demon rushed upon the Virgin, and perforated the Virgin's lips on all sides with a most sharp awl and iron thread, drawing and sewing them together: and thus stopping her mouth lest she should speak,

horribly tortured her; and this done, immediately vanished. But the Virgin of Christ, visited by her most beloved Bridegroom, is intimately consoled; on the 18th she meets a demon in the shape of her brother. and her mouth opened and healed, she is marvelously comforted. But on the following day, when the Virgin of Christ for the sake of receiving Communion was proceeding to the church; there met her a certain demon, in the shape of her brother Sigwinus: whom, when the Virgin of Christ saw coming to her with torn garments and bloody body; greatly stupefied and troubled, she began to greet him, and to ask about his state. To whom he replied: My dearest sister, I tell you, that I have long since been captured and held by the Pagans; by whom, wretchedly tortured, I received all these wounds, and now have scarcely escaped with my life: for neither did I ever enter the Order of Preachers as you thought. Meanwhile, while he spoke these things, the Virgin of Christ, taught within by the Spirit of truth, recognized the spirit of falsehood; and admonished him by the power of the Lord Jesus Christ to depart at once, and not henceforth to hinder her with such deceits. At which admonition that demon, cackling, immediately withdrew: but the Virgin proceeds further to the church, and receiving Communion is soon caught up into the embraces of her most beloved Bridegroom.

[145] At the end of June, But after these things, about the feast of the Apostles Peter and Paul, the Virgin of Christ for four nights was grievously afflicted by a certain demon: then for three nights certain demons came into the chamber of the Virgin, and after long threats, stopped up the ears, eyes, nostrils, and mouth of the Virgin by perforating them with most sharp awls, and blaspheming horribly tortured her: but the Virgin of Christ, on each night intimately consoled by her most beloved Bridegroom, is fully cured of every injury. Then on a certain night there appeared to the Virgin of Christ, as if in a vision, a certain Noble, she sees the soul of a Noble, killed in battle, killed a few days before near the city of Aachen in a certain conflict: who, although he had lived in sins for several years, yet had this one good in himself, namely that he daily and seriously, with whole intention of heart, besought God to convert him from his sins, and before death to grant him true compunction. So when he, captured by the people of Aachen, ought to be broken on the wheel and killed, and could obtain a respite of life neither by prayers nor by gifts; punished with grave Purgatory: intimately compunct by divine compassion, he humbly besought the Lord Jesus Christ to deign to have mercy on him, a sinner: dying in which true contrition and confession, snatched by divine compassion from the eternal punishments, she saw him in the gravest torments, and heard him crying out with a wretched voice: Have mercy on me, Father of mercies, and have compassion on me, placed in such grave and intolerable torments: for you, on account of your marvelous and unspeakable goodness, have done great mercy with me, because you have mercifully released me from the punishments of hell: now I beseech your immense clemency, that you may be willing mercifully to release me from these gravest and intolerable torments.

[146] But the Virgin, hearing these wretched voices, and attending to the intolerable torments of this man, compassionated him from her inmost heart: and with great affection of heart desiring to suffer for him, intimately besought her most beloved Bridegroom, for whom offering satisfaction, that for the alleviation of the punishments of the said man whatever torments might be inflicted on her: which according to the Virgin's desire at once happened. For on the following night, and almost for two weeks on each night, a very great multitude of demons came into the chamber of the praying Virgin: who, having seized her body, placed it as if upon an anvil, and beating upon it with iron hammers divided it limb from limb, and reduced it as it were to nothing. But on three nights the aforesaid demons, carrying a cauldron full of toads, and the Virgin's mouth extended with most sharp instruments, she is tortured even herself for 14 days: poured those venomous and monstrous animals, sounding after their manner, into the Virgin's body. Which, poured in, penetrated all the Virgin's bowels and intestines; and biting and tearing them apart with most bitter bite, tortured her beyond measure. But the Virgin of Christ, on each night intimately consoled by her most beloved Bridegroom, is fully cured of every injury. But on the last night, and on 30 July consoled: that is, on that which is before the Sunday preceding the Chains of St. Peter, after the aforesaid torments, when the Virgin of Christ had been consoled and healed by her most beloved Bridegroom; those demons, who had afflicted the Virgin, confounded and trembling, stood before the Virgin: and all their wickednesses betrayed, asking pardon, said: Have mercy on us, O Christina, Handmaid of the Almighty: because not only have we been overcome by you, but also for the torments unjustly inflicted on you we are most grievously tortured: for we are demons, eleven thousand in number, she has the demons her suppliants: to whom it had been commanded by the Most High, that, according to the petition and desire of your heart, for the alleviation of the punishments of that man whom you had beheld in torments, we should inflict on you all these gravest sufferings. All of which being carried out according to the measure delivered to us, we are compelled to wonder at the most invincible constancy of your mind, and plainly confess ourselves confounded and conquered in all things. As they said these and many things, at the Virgin's bidding, with the greatest howlings and clamors they went away. As they departed, the Virgin of Christ, humbly prostrating herself, blessed her Bridegroom in all things.

[147] But when morning came, that is, on that Sunday, which precedes the Chains of St. Peter, the Virgin of Christ sets out to the church; and receiving Communion, is at once caught up into the embraces of her Most Beloved; then she understands that the Noble began to be relieved: where among the other unspeakable joys, the Bride of Christ merited to receive this as a new and special jewel, namely that she truly recognized as many years of punishments released to the aforesaid man, as she had on the preceding nights endured demons afflicting her. Then, three days having passed, the Virgin of Christ on each night, until the Assumption of the Blessed Virgin, sustained innumerable punishments intolerable to human strength; not indeed visibly through demons, but in the manner of Purgatory sensibly: in which the Virgin of Christ would have failed every moment, for whom again from 3 Aug. to the 15th enduring similar Purgatory punishments; and would have been as it were reduced to nothing, had not the divine power marvelously comforted her. Besides these gravest sufferings, which proceeded in the Virgin on each night; for about ten nights preceding the feast of the Assumption, the Virgin of Christ was grievously afflicted by five demons. For those demons came on each night into the chamber of the Virgin, bringing with them in a vessel flies, ants, toads, and the other kinds of unclean and abominable worms; and on each night, the individual kinds of worms, by pounding and pouring into the ears, eyes, nostrils, and mouth of the Virgin, they thrust in; and afflicted her beyond measure: which afterward, poured out by the Virgin through vomiting, abominably showed the quality of their kind. But on the last night, that is, on that which precedes the feast of the Assumption, the aforesaid demons came, carrying a cauldron full of toads, which they crushed by pounding before the Virgin's face, and thus cast the crushed venomous bodies of the toads into the Virgin's face, and filled with poured-in venom, and also into all the organic parts by pouring: and this done, her mouth extended, pouring all those abominable filths into the Virgin's body, immediately withdrew. But as they withdrew, while the Virgin of Christ was most fiercely tortured because of the venom poured into her; she is at once visited and intimately consoled by her most beloved Bridegroom: and the sign of the Cross made over her body, she is immediately freed from the poured-in venom. Moreover for three nights preceding the aforesaid feast, besides the aforesaid sufferings, the Virgin of Christ was most grievously tortured by a certain demon, and among other things a very great wound was inflicted on her: which is left uncured in the Virgin's body on the feast itself.

[148] But it happened before the aforesaid feast of the Assumption, and in vain terrified under the shape of her brother; that the Virgin of Christ was three times mocked by a certain demon, under the shape of her brother Sigwinus, in secular habit; who, appearing with torn garments, said that he had never been received into the Order of Preachers: but also lyingly asserted that not all the things were true, which had been promised him by the Preachers. Who at last, adjured by the Virgin, resumed the most foul shape of his deformity, and confounded, with great noise and stench withdrew. Therefore the Virgin of Christ on the day of the Assumption of the Blessed Virgin, coming joyful to the church, received Communion; and at once caught up flew over into the embraces of her sweetest Bridegroom. Then after the feast of the Assumption, one week having passed, the Virgin of Christ for three nights, sensibly indeed, but unutterably, and in the manner of Purgatory; was tortured intolerably to human strength. Then for five nights she was most grievously afflicted by a certain demon, then from 21 Aug. and a very great wound was inflicted on her, which on the last night was fully cured: then on that night which precedes the Nativity of the Blessed Mary, the Virgin of Christ sustained manifold sufferings, gravest in the manner of Purgatory; namely a fire fervid beyond human measure, and intolerable cold, and on 6 Sept. having suffered as it were Purgatory, and at the same time all the kinds of torments with which the souls in Purgatory are tortured. But the torments were so grave and intolerable to human strength, that in them the Virgin of Christ would have failed every moment, unless the power of the Almighty preserved her. But when morning came, that is, on the day of the Nativity of the Blessed Virgin Mary, the Bride of Christ sets out joyful to the church; and receiving Communion, is soon caught up into the most joyful embraces of her Most Beloved. So, three days having passed after the feast of the Nativity, the Virgin of Christ for six nights was most grievously tortured by a certain demon, and likewise on the 12th, and was wounded even to a great effusion of blood.

[149] Then on a certain night came a certain demon into the chamber of the Virgin, as if clothed in old and torn garments: after the spirit of sloth was conquered, on which little vessels like flasks, full of a most foul liquor, hung on all sides. Whom the Virgin of Christ, beholding, and recognizing to be a demon, asked whence he came, or what the little vessels hanging about him portended. Who replying said: I am that demon who especially lays snares for the Religious: but in these vessels I carry diverse kinds of drinks. Which while I offer to the Religious, I generate in their hearts a weariness of Religion; and thus thereafter incline them according to my will to dissolution and the appetite of earthly things: and especially your brother Sigwinus, established in the Order of Preachers, I have so anointed and given to drink of these drinks, that I have generated in his heart the greatest weariness of Religion. But the Virgin of Christ, hearing that he named her brother, filled with anger and indignation, violently rushed upon him; and beating him most strongly and trampling him under her feet, and confessing his tricks, held him so long, until he, crying out with a tearful voice, said: Dismiss me, O Handmaid of the Almighty Christina, since against you I do not prevail: nor henceforth will I ever be troublesome to your Brother: for you

most grievously torture me, and violently despoil me of those whom I have long since possessed. To whom the Virgin: I adjure you, she said, malignant spirit, by the power and passion of the Lord Jesus Christ, that henceforth you do not hinder my beloved brother, and that, if anything is to be inflicted for him, you inflict it on me. Moreover I adjure you, that you show me the quality of these drinks by pouring them out. Who at once obeying the Virgin, by overturning one vessel, scattered an abominable and infernal stench by pouring it out: from which the Virgin of Christ, unless the divine power preserved her, had been almost suffocated. Which done, the demon said: These are the drinks, with which I draw the unwary to me: these I make grow very sweet in their hearts, and with these same drinks I will give those consenting to me drink eternally among the lower regions. When he had said these things, she comes to the aid of her tempted brother. dismissed by the Virgin, with the greatest roaring and noise he withdrew; and the Virgin, humbly prostrate, faithfully besought her Most Beloved for her brother: in which prayer indeed the Virgin of Christ, intimately consoled, truly learned from the Lord, that her aforesaid brother had at that time been in a grave temptation, which the Lord, on account of the merits and prayers of His Bride, had utterly taken away from him.

CHAPTER XVII. The remainder of the year 1284: the liberation of the seven robbers and twenty others from Purgatory.

[150] About the feast of St. Remigius, the Virgin of Christ, for as it were a whole week, on each night sustained the gravest and Purgatory-like punishments, Having again experienced as it were Purgatory, about the beginning of October, and on the following sixth day of the week, namely that which preceded the feast of St. Dionysius, she received Communion; and caught up into the embraces of her Most Beloved at once flew over. But after these things before the feast of the blessed Moors, the Virgin of Christ for as it were a week sustained the gravest punishments of Purgatory on each night: moreover during those same nights she was grievously tortured by a certain demon; from whom among other things she received a very great wound, which was cured only on the last night. But then, before the feast of All Saints, the Virgin of Christ on each night for one week sustained the gravest and intolerable punishments of Purgatory: and on the 9th of the same, in which the Virgin of Christ would have been reduced to nothing every moment, had she not been marvelously preserved by divine power. But besides these spiritual and unutterable sufferings, the Virgin of Christ for two nights, preceding the feast of All Saints, and toward the end; sustained the gravest sufferings in body from demons. For on the first night five demons came into the chamber of the praying Virgin, who, wearying her with diverse words, exhorted her to depart from the erroneous and perverse life which she had so long practiced; and unless she did this quickly, threatened to kill her with the gravest torments. But the Virgin firmly persisting in her purpose, and showing herself ready to suffer for the love of her most beloved Bridegroom whatever kinds of torments; those furious demons brought monstrous and abominable bodies of toads, crushed and rolled into balls; which pouring into the Virgin's face, they filled her eyes, nostrils, ears, and likewise all her senses, by splitting them with most sharp instruments. But this done, as they withdrew; after new threats a certain other demon immediately came, carrying two glowing hammers in his hands: and standing before the Virgin, blaspheming said: O most unhappy of all human beings, how are you so hardened and obstinate, that, following the execrable perversity of your spirit, you would rather lose your life through the gravest torments, than by yielding to salutary admonitions live in peace: see at least even now, that we wholly rule over you, and there is no other God for you, who can either snatch you from our hands, or save you. For if there were another God or Lord, as you most insanely glory yours to be; nobly spurned, without doubt in such great necessity he would assist you, and in no way permit you to be so wretchedly tortured by us. Wherefore depart, at least even now, from your long-standing perversity and yield to our counsels: but if not, I will crush your head by beating it most strongly with these hammers, and after innumerable torments will carry you off, consumed, with me to the eternal punishments. To these words the Virgin of Christ steadfastly replied: O malignant spirit, you and all your accomplices labor in this in vain, if you think by any of your threats or torments to turn me away from my true life, which is Christ: for I know and fully trust, that He is able, not only to snatch me from your hands, but also after the torments inflicted on me for His love to lead me into the unspeakable consolation of His most beloved heart. Therefore I do not fear, but from my inmost heart rejoice, if for the love of Him who died for me it befall me to suffer or to die: secure however, because without the promise and will of my Lord Jesus Christ you can do nothing.

[151] Hearing these things, that demon, raging horribly against the Virgin, rushed upon her; she is pounded with hammers upon an anvil, and one hammer set under the Virgin's chin in the manner of an anvil, with the other from above he beat the Virgin's head by most strongly forging; until at last, after infinite blows, the Virgin's head being crushed and consumed, the hammers met each other immediately in turn. But last of all, that demon withdrawing, another immediately came; who, assailing the Virgin with the greatest fury, fixed a great wound on her. So all these things performed, the Virgin of Christ, visited by her most beloved Bridegroom, is marvelously reformed; and except the wound, which had last been inflicted on her, is healed everywhere. But on the following night the aforesaid five demons came into the chamber of the praying Virgin, carrying a vessel full of toads, and standing before the Virgin said: she is stuffed with venomous things, Behold, most wretched seductress, now you manifestly see that you are wholly under our power, and can nowhere escape our hands: for we afflict you and heal you, kill you and at our pleasure bring you back to life again. Acknowledge therefore, at least even now, your long-standing error: come to your senses, and yield to our counsels: but if you do not do this, we will pour these venomous animals into your body, and, filled up to the top, make you burst through the middle, and at last, consumed by a most shameful death, carry you off with us to the lower regions.

[152] But the Virgin of Christ deriding the threats together with the torments, and replying that for His love she was ready for whatever torments; those demons, kindled with immense fury, cruelly assailed her: and the Virgin's mouth extended, with most sharp instruments, she is pricked with hooks, poured abominable toads into her body; and lifting her up from the ground, by shaking, pounding, and dashing her against the walls, wretchedly tortured her. Then by fixing most sharp iron hooks into the Virgin's head and likewise her body, and wrestling with each other this way and that, they wretchedly tore her apart. With which hooks also, by lacerating the Virgin's face and whole body, they wretchedly pricked her. But this done, as they withdrew, that demon, who on the preceding night had wounded her; by renewing the former wound, horribly tortured her. So these things done, she is cured by the Bridegroom. the Bride of Christ, visited by her most beloved Bridegroom, is intimately consoled: and the abominable venom of all uncleanness expelled, the bodily injury is partly, that is, in those places in which it could have been noticed or divulged, fully healed: but in the other hidden places, until after the feast, the Virgin's body is left uncured. But when morning came, that is, on the day of All Saints, the Virgin of Christ sets out joyful to the church; and receiving Communion, is soon caught up into the embraces of her most beloved Bridegroom: where among the other unspeakable consolations, on 1 Nov. she is gladdened. she merited to perceive a sure and unspeakable promise of the release of the souls of the seven aforesaid robbers, namely on the next feast of the Lord's Nativity.

[153] Therefore after the feast of St. Andrew, the Virgin of Christ for six occasions continuously was tortured by two demons; for those demons came on each night into the chamber of the praying Virgin, From the beginning of December assailed with many threats, and wearying her long and much with various and wicked persuasions, and showing her an iron and glowing bar, said: Unless you, most wretched seductress, quickly come to your senses from your erroneous life, and yield to our counsels, we will fix this iron bar into your body, and, it being pierced through from the top down by turning and whirling, all your bowels and intestines broken, kill you by a most shameful death, and, destroyed, carry you off to the lower regions to be tortured eternally. And when they said these and things like these by threatening, and perceived the Virgin wholly immovable; raging horribly, they rush upon her; and putting the iron bar through the Virgin's mouth, pierced her body through from the top down in the manner of a roast; and broken throughout her whole body, holding the ends of that bar in their hands, by turning, shaking, and horribly whirling it about; and all her intestines and bowels being burned and consumed, tortured the Virgin beyond measure. But this done, leaving her as if dead, they went away. But the Virgin of Christ on each night, intimately visited by her most beloved Bridegroom, is marvelously reformed: yet a great wound in her body is left uncured until the last night: which then nonetheless was perfectly and wholly cured.

[154] So, six nights having passed in sufferings of this kind: on the following night horrible demons came into the chamber of the Virgin, and dragged off in various ways, reproving her whole life with diverse deceits of arguments, lyingly asserting that she was in all things seduced, and for this cause they had power to torture her; and unless she would desist from her erroneous life, they threatened to drag her contemptibly naked through the streets and squares of the whole town, for a spectacle of confusion and ignominy, and in the sight of all men to kill her by a most shameful death. To these words the Virgin of Christ replied nothing, but fixed the whole point of her mind on the wounds of her most beloved Bridegroom. So the demons, striving to remain firmly in their purpose, rushing with one accord upon her, fixed iron hooks into her body; and stripping her of her garments, dragged her through the streets and squares of the whole town, horribly crying out and shouting: and some of them, and mocked by the accustomed arts of their wickedness, transforming themselves into the shapes of men, as if roused by the clamors of the demons, assembled for the spectacle of her ignominy: and seeing the Virgin so horribly tortured by demons, blaspheming said: Is not this that most wretched seductress, of whom we have heard so many monstrous things? now we manifestly see that all things are true which long since were foretold to us by religious men about her perverse life: for from the world it has not been heard, that a human is so horribly and manifestly tortured by demons. Truly unless there were hidden and grave sins in her, the demons could in no way torture her so wretchedly. she is cast into a well. On the contrary the rest of the demons, holding the Virgin, by blaspheming affirmed the words of the others, and also in the sight of the bystanders, by beating the Virgin's body, and throwing it among themselves in turn, and dashing it most strongly to the ground, tortured her. Which done, crying out and horribly shouting, they led the Virgin of Christ, dragging her, to a certain well

led: into which, after many threats and blasphemies, hurling her with head turned aside, and leaving her as if dead, they went away. As they departed, the Virgin of Christ, by two Angels sent from heaven, is reverently taken up from the bottom of the well, healed, and marvelously brought back into her chamber.

[155] But when morning came, that is, on the sixth day of the week which precedes the second Sunday of Advent, On the 8th she is deprived of solace, the Virgin of Christ for the sake of receiving Communion came to the church; and receiving Communion, passed that whole day in the greatest bitternesses and weepings; until at last about evening, she merited to know the will of her most beloved Bridegroom concerning her coming sufferings, and from the 11th to the 24th enduring Purgatory, and in this somewhat consoled until the third day remained secure without affliction of demons. When this had passed, on each night until the Vigil of the Lord's Nativity the Virgin of Christ sustained the gravest punishments of Purgatory: in each of which she would have needed to fail, had not the divine power marvelously preserved her. Besides these gravest punishments of Purgatory, for as it were one week preceding the Vigil of the Nativity, the Virgin of Christ on each night was most grievously tortured by demons: who, coming on each night into the chamber of the Virgin, and wearying her long with various and wicked persuasions, said: How long, most wretched of all human beings, do you persevere in your perversity? Do you not manifestly see, that you are wholly under our power, and besides us have no other God: for we rule over you; and do with you whatever we will: wherefore unless you at once confess that you will desist from your erroneous life, and yield to our counsels, we will fix these iron hooks into your neck, and stripped of your garments drag you contemptibly to the nearby wood, and there after innumerable kinds of torments end your life by a most shameful death, and carry you off with us to the eternal fires.

[156] And when they brought forth these and things like these by threatening, she is dragged off through the wood: and perceived the Virgin wholly immovable; rushing upon her, they fixed iron hooks, as they had promised, into the Virgin's neck; and stripping her of her garments dragged her through hedges and thorns, and led her to the nearby wood which is called Goibruch; where by going around and crossing the aforesaid wood, countless times dragging the Virgin's body through thorns, briars and shrubs, they horribly pricked her. Then with most sharp instruments fixed into the individual fingers and feet of the Virgin, they lifted her body up into the air; and with alternating turns, now lifting up, now hurling to the ground, and blaspheming, horribly tortured it.

[157] But this done, five demons approaching, she is dragged through the narrows of two branches. with instruments fixed into her neck and knees, led the Virgin of Christ, dragging her, to a certain great and lofty tree: which tree, namely, had two strong branches joined together near each other, so that scarcely even a small part of the body could conveniently pass through them. Through these branches they threatened, unless she would even now come to her senses from her perversity, to drag the Virgin of Christ by constricting her, and to tear her limb from limb. But the Virgin of Christ replying nothing, and fixing her attention immovably on the wounds of her Beloved, those demons raging most atrociously, with great fury lifted up the Virgin's body, and pressed it between those two branches of the tree through a most narrow cleft; and indeed three of those demons standing at the Virgin's head, and two at her feet, by dragging and wrestling her this way and that through the fixed irons, tortured her unutterably; and amid the torments blaspheming, said: Now, most wretched one, invoke the God whom you worship; call your Bridegroom, of whom you glory, to your aid. Where now is your Bridegroom and God? For if your God were so great and so powerful, as you glory, surely in such great necessity He would succor you. Blaspheming these and many things, and she is cured by Angels. and torturing the Virgin's body beyond measure, they went away. As they departed, two Angels sent from heaven came on each night, who, taking up with great reverence the Virgin's body, healed throughout, marvelously brought it back into her own chamber. But this punishment together with the Angelic consolation lasted on each night, until the Vigil of the Lord's Nativity. On that very night which preceded the Vigil of the Nativity, after the aforesaid torments, the Virgin of Christ is visited not by Angels, but by her most beloved Bridegroom; and intimately consoled, is marvelously cured of every injury.

[158] The 31 demons who had afflicted her being dismissed, Then there were gathered before the Virgin's sight all those demons, who throughout the whole of Advent had tortured her; and confounded and trembling, laying open the manner and order of all their wickednesses, cried out with tearful voices that they were conquered in all things; and asking pardon, said: Dismiss us, O Christina, most faithful of the Almighty, since we are vehemently afflicted: for we received from the Most High the power of afflicting you, not for your own, but for others' excesses, which we have carried out on you according to the measure delivered to us, but could in no way prevail against you. For in you reigns a certain almighty power, which permits neither yielding to threats nor failing amid torments: but we, for the torments unjustly inflicted on you, in the present indeed endure grave torments, but graver ones from our companions among the lower regions we await. Saying these and many other things, magnifying God and confounding themselves, and laying open before the Virgin the number of them, what it was, namely thirty-one, dismissed by her with the greatest howlings they withdrew: but the Virgin of Christ, all these things completed, is marvelously brought back into her chamber. So, the Vigil of the Nativity having passed in great gladness, the Virgin of Christ on the following day, that is, on the holy day of the Nativity, sets out joyful to the church; and is at once caught up into the embraces of her most beloved Bridegroom: where among the other unspeakable joys, this is given her by her most beloved Bridegroom, as a new and special jewel; that namely she found the souls of those seven robbers, according to what had been foreshown to her on the feast of All Saints, snatched from the punishments, before the beneficent face of the eternal Bridegroom happily crowned. But these were the seven souls of the robbers, for whose excesses the Virgin of Christ had voluntarily obliged herself; she sees the 7 robbers freed, for whom she sustained so great and so grave sufferings, both spiritual and bodily; and those souls indeed ought still to have been punished for many years in Purgatory for their excesses, had not the sufferings and merits of the Virgin, with the clemency of the eternal Bridegroom, more quickly come to their aid. But with these seven souls twenty other souls, and with these 20 others. in the same moment snatched from the punishments of Purgatory, were received into eternal beatitude; of which two souls were natives of the city of Cologne, but the rest were sprung from diverse parts of the world; and those souls had remained many years in Purgatory; and had awaited this most happy hour of their redemption.

CHAPTER XVIII. The year 1285 until after Easter.

[159] So, after the Nativity of the Lord about two weeks having passed, when the Virgin of Christ proposed to receive Communion, In the year 1285 from 9 Jan. Christina is tortured with her intestines torn out, for three nights preceding the day of Communion she was most grievously tortured by a certain demon: who, coming on each night into the chamber of the Virgin, first indeed wearied her with various and wicked words; then rushing upon her with the greatest fury, perforated the Virgin's body with a most sharp instrument; and all her bowels and intestines drawn out, horribly tortured her; and withdrawing inflicted a very great wound on her. But the Virgin of Christ on each night is visited by her most beloved Bridegroom, and marvelously healed; except the wound which is last inflicted on her by the demon, on the 13th she is consoled; which is left uncured until the last night. But on the following day, that is, on that which precedes the Octave of the Epiphany, the Virgin of Christ, coming to the church, received Communion; and at once flew over into the embraces of her most beloved Bridegroom. But after these things about the feast of St. Agnes, and again from the 16th to the 21st: the Virgin of Christ, for as it were a whole week, on each night sustained the gravest sufferings, and was consoled and healed by her most beloved Bridegroom. Then on a certain night, when the Virgin of Christ stood in prayer as was her custom, came a certain demon into the chamber of the Virgin, who by leaping, cackling, and crying out made a great noise. meanwhile the demon boasting of his powers, But asked by the Virgin why he did this, and why he exulted by cackling; he replied that he laughed by cackling for this reason, because now almost the whole world went after him, and by living wickedly obeyed his command in all things: but especially, he said, of this I rejoice, and dancing before you I leap, because your brother Sigwinus of the Order of Preachers, whom you especially loved, he lies that her brother was drowned; and for whom by chattering vainly you have labored much, just now, when he ought to cross the sea by ship and come to you, the ship being wrecked I sank into the depth of the sea, and carried his soul off with me to the lower regions. Hearing these things, the Virgin of Christ, greatly disturbed, fell prone to the ground; and after a little, somewhat comforted, she raised herself; and adjured that demon, by the power of the Lord's Passion, whether the things he had said about her brother were true. But he, not bearing the power of so great an adjuration, replied that he had plainly lied; and ascending with a most foul stench, vanished.

[160] Likewise another time, when a certain Priest, named John, very familiar with the Virgin of Christ, and a Priest, familiar with the Virgin, killed; had sat in the evening after the lights were kindled in the Virgin's house; and thence with a certain Scholar, namely a kinsman of that same Virgin, had returned to his cell; then after their departure, when the Virgin of Christ had entered alone her chamber, which is somewhat distant from the house, and had closed the door upon herself; behold, a certain demon, in the shape of the Scholar, namely her kinsman, immediately came with great haste; and weeping and wretchedly wailing, knocking on the door of the chamber, said: Alas! dearest aunt, what shall I do, because my Lord is dead. For when he departed from you, and ought to return to his cell; a certain man on the road violently rushed upon him, and piercing him through with a sword at once killed him: but the Virgin of Christ, hearing these things, and truly believing her kinsman, struck with vehement disturbance, fell to the ground; so that she could not in any way even open the door, to see what this was. At last when she had long lain in such sadness and as if in a fainting of herself, comforted by the Lord and her strength recovered she soon rose; and the door opened, looking around on all sides, she saw no one present, and truly recognized that she had been mocked by a demon. Then on a certain day when the Virgin of Christ at the hour of Mass, passing through the town, was proceeding to the church, there met her a certain demon under the shape of a certain Priest of Cologne, familiar to her. Whom, when the Virgin of Christ saw coming with downcast and troubled face

toward her, greeting him she asks the cause of such great sadness. Who replying said: Do not wonder that I come to you troubled: for I have a just and great cause of disturbance: for Lord Henry, our special friend, and also a friend at Cologne mortally wounded. is wounded unto death; for a certain wicked man, I know not for what cause, violently rushed upon him, and, the sword pierced through his shoulder, gravely wounded him; sent by him, I come to announce this deed to us and to Lord John, they ask that you both come to him without delay, because he is so feeble, that I know not whether you ought to find him alive. Hearing these things, the Virgin of Christ was gravely troubled, because she truly believed him to be not a demon, but a man. And when, thus speaking and complaining to each other, they proceeded, and now were coming behind the church to the cell, which they were about to enter; behold, that demon with a most foul sound vanished.

[161] Then on the feast of the Purification, when the Virgin of Christ ought again to receive Communion, on the preceding night she was most grievously tortured by a certain demon: she herself sustained 20 kinds of torments on 2 February for she sustained twenty kinds of torments, which she would in no way relate to us. But on the day of the Purification the Virgin of Christ sets out joyful to the church; and receiving Communion, is at once caught up into the embraces of her most beloved Bridegroom. But then for four nights, preceding the second Sunday of Lent, she is also tortured from the 12th of the same to the 14th. the Virgin of Christ was most grievously tortured by a certain demon, by whom among other things a very great wound was inflicted on her, which was cured only on the last night. So, the second Sunday of Lent having passed, until the sixth day of the week, which precedes the fourth Sunday, From the 19th to 2 March vexed by many, on each night a very great multitude of demons came into the chamber of the Virgin, who wearied her long and much with various and wicked words: and reproving her whole life, exhorted her even now to come to her senses, and to yield to their counsels; but if she did not do this, threatened to kill her with diverse torments. So these threats the Virgin of Christ sustained on each night, at last she is most grievously injured. until the aforesaid sixth day of the week, and had no affliction except on the last two nights from the demons: on which two nights, namely, after long threats, came a certain demon, who horribly perforated the Virgin's body, and all her bowels and intestines broken, tortured her beyond measure; and at last, a very great wound inflicted on her, withdrew. But the Virgin of Christ on each night, visited by her most beloved Bridegroom, was marvelously healed, except the wound last inflicted on her by the demon, which on the last night was perfectly cured. But on the next day, that is, the aforesaid sixth day of the week, the Virgin of Christ, coming to the church, received Communion, and continued that whole day in groanings and most bitter tears; but at last toward evening, perceiving the will of her most beloved Bridegroom concerning the sufferings coming upon her, she breathed a little, and until the third day remained secure from the persecution of demons.

[162] But from then until the Vigil of Palm Sunday, From 6 March to the 17th, her bowels drawn out each night, the aforesaid demons came on each night into the chamber of the Virgin; and after manifold threats, a certain demon rushing upon the Virgin, her body pierced through with a most sharp instrument, drew out all her bowels and intestines; and by shaking, and beating her against the walls and the ground, then with great indignation hurled the Virgin of Christ among other horrible demons: who with one accord laying hands on the Virgin, crying out and horribly making tumult, dragged her naked and contemptibly through the streets and squares of the whole town: and throwing her like a ball among their most cruel hands, horribly crushed her with their feet: she is horribly tossed, and now lifting her up into the air, now hurling her down to the ground, and also beating her most strongly against the walls and doors of the individual houses, very often cast her into the mud and dung-marshes; so namely that neither place nor corner in the whole town remained, where the Virgin of Christ was not hurled and tortured: and doing these things, some of them transfigured themselves into the shapes of the men of the whole town, who as if roused by the horrible clamor of the demons assembled for the spectacle of the Virgin; and some of them, as if compassionating the Virgin, deceitfully persuaded her, that she should rather lay aside all appearance of holiness and religion, than thus wretchedly lose her life. But others, reproaching and blaspheming, said: Now manifestly are plain the errors and perversities of this most wicked seductress: and she is blasphemed. now openly with our eyes we see all things to be true, which we have long heard from religious and discreet men about her deceitful life; never has it been perceived, that a man of the Christian faith is so publicly and grievously tortured by demons: for unless hidden and grave sins lay concealed in her, the demons would in no way have such power over her.

[163] As they blasphemed these and many things under the shape of men, and she is solicited the rest of the demons, holding her, suddenly ordered most sharp and long nails to be brought, which being brought, they said: O most unhappy of all human beings, how are you so hardened and obstinate, that by persevering in your erroneous life, you choose rather to lose your life, than by obeying just counsels to live in peace? for unless you utterly lay aside your God, whom hitherto you have worshipped in vain, with promises and of whose help you have vainly gloried, and yield to our counsels, we will at once bind by perforating with these most sharp nails your mouth, nostrils, eyes, ears, feet, and hands, together with the other members, which you have offered either to speak, or to hear, or to serve your God, and henceforth make you wholly powerless to praise your God; and with threats; and then assuredly we shall see, whether your God come, and snatch you from our hands. As they spoke these and like things, the Virgin of Christ replied nothing; but fixing the forces of her mind and soul immovably on the wounds of her Beloved, showed herself ready for whatever torments. So the demons, perceiving the Virgin immovable, raging more, horribly assailed her; and perforating with most sharp nails the mouth, nostrils, eyes, ears, hands, and feet together with the other members of the Virgin, and pierced through with nails, drove them most strongly into the ground; mocking and blaspheming they said: Now, accursed one, invoke your God, now call your Bridegroom, of whom you glory, to your aid: If He is almighty God, as you assert, why does He dissemble? why does He delay? why does He not help you in such great straits? Likewise others also, standing by under the shape of men, blaspheming said: Depart, most wretched one, at least now, from your erroneous life, and convert yourself to the common life: for it is better and more wholesome for you to deny utterly all holiness and religion, than to endure such grave torments from demons.

[164] as if by familiars she is urged to defection: But some of them, that they might more easily soften the Virgin's soul, transfiguring themselves into the shapes of her dearest and most familiar friends, as if compassionating and weeping over the Virgin, urgently admonished her, that she should rather proscribe all appearance of holiness and religion, than thus perish by a wretched death. Then the Virgin of Christ, hearing that not only by the common people, but even by her own (as she truly thought) most beloved and familiar ones, she was exhorted to depart from Christ, grieving and groaning, in the secret silence of her heart addresses her Beloved: Is it thus, dearest Lord, that not only by the common people, but even by those who were more familiar and dearest to me, I must be mocked and dissuaded from your sweetest heart? And in these words intimately consoled, and turned to those demons, who stood by in the shape of friends, and most harshly reproving their infidelity and folly, she said: You can not undeservedly be ashamed and confounded in yourselves, but steadfast in the love of the Bridegroom, because you, though you bear the appearance and habit of religion, and seem especially friends of God, have come to such folly, that you are not at all ashamed to persuade me, that I should turn away from that sweetest one in whom all my salvation and beatitude consists: but know that in this matter you labor in vain: for even if the whole world, with all the demons who are in hell, labored at this by persuading or afflicting; yet never could they turn me away from that sweetest heart. Hearing these things, those demons, filled with excessive fury, said, why do we labor in vain about the correction of this most wicked seductress? why do we lose time by delaying? For you have heard, how not only does she not at all care to be corrected from her error, but, which burns more deeply, by still glorying in her God, manifestly insults us as if powerless. Act therefore, that this seductress, condemned to a most shameful death, be taken from the earth, and carried off with us to the eternal torments more quickly.

[165] But some of them gave counsel, saying: she is dragged off in various ways, We do not wish to deprive her thus suddenly of life, but first to carry her to the individual trees of this town, and there by dragging her body, and rubbing it against the individual trees, to tear her limb from limb; and last of all, bound to a great tree, to cast her into the depth of hell. So this counsel pleased all the demons; and having seized the Virgin they carried her to the individual trees, crying out and horribly shouting; and on the hardest branches of each they persisted in dragging the Virgin's body, now up, now down; now seizing her by the feet, now by the arms; and rolling her from side to side, and dashing her in turn, until by continual dashing and force, those great trees were moved from the roots, and the strongest branches of the trees seemed to be utterly split and broken. So these things performed, a fiery chain is brought by the command of the demons: and she is bound with a fiery chain, with which the Virgin's body, bound, is tied to a great tree, and that she ought thus to be hurled to hell is blasphemed by the demons. But the Virgin of Christ, with eyes raised to heaven, devoutly commended her soul to her most beloved Bridegroom, and humbly prayed that He would never permit her to be separated from Him. So the Virgin praying, the demons immediately disappeared: and behold, two Angels sent from heaven came, who, approaching with great reverence, and loosing and healing the Virgin's body, marvelously brought it back into her chamber. But these torments together with the Angelic consolation lasted on each night, from the fourth Sunday of Lent until the Vigil of Palm Sunday; with this however excepted, that that demon who first within the chamber, by drawing out the Virgin's bowels and intestines, horribly tortured her, did not do this continuously; but on some nights ceased. But the Virgin of Christ on the Vigil of Palm Sunday for the sake of receiving Communion came to the church; and receiving Communion, passed that day in most bitter weepings, until at last about evening she merited to know the will of her most beloved

Bridegroom, and until the third day remained secure from the persecution of demons.

[166] Then for three nights, following until the Lord's Supper, the aforesaid demons came into the chamber of the Virgin; From 19 March to the 23rd and when they had wearied her with various words and threats, stripping her of her garments, dragging her through the streets and squares of the whole town, they led her into the courtyard of the Advocate, which is situated in the upper part of the town; and there crying out and horribly shouting, by the accustomed arts of their wickedness, they transfigured themselves into the shapes of men; and as if roused by the horrible clamor of the demons, stood by for the spectacle of the Virgin: but the rest of the demons, holding the Virgin, asked her with diverse words, whether she would even now come to her senses from her erroneous life. And when neither by exhorting, grievously scourged, nor by threatening they prevailed; raging horribly, they bound her to a certain tree: and beating the Virgin's body with the hardest scourges, left no little part in her untouched; and amid those beatings blaspheming, very often admonished her to invoke her Bridegroom and God. But the rest, standing by her under the shape of men, deceitfully counseled her, that she should rather come to her senses and live after the manner of other men, than thus by a most bitter death lose her life.

[167] Amid these things the Virgin of Christ gave no answer, but fixing the eyes of her mind on the wounds of her most beloved Bridegroom, showed herself ready and willing to suffer for His love. Then the demons, she is dragged off through a wood; seeing that the Virgin could not be bent from her purpose, taking her up with the greatest clamors, carried her to a certain other wood; and there lifting her above the tops of the trees, and showing her all the surrounding regions, and the glory of the whole world, they said: Lift up your eyes, and see the whole world, for whatever you can see within or above or anywhere in the lands, all is subjected to our dominion, and serves our command: for we are the Princes and Rulers of the whole world, nor is there any almighty God besides us: whence if you would even now be converted from your error, and use our counsels, we would at once wish to cure all your wounds, and, exalted with many honors and riches, above the dignity of all mortals magnificently extol you. To these words the Virgin of Christ steadfastly replied: Let your honors, riches and dignities, O malignant spirits, be with you in eternal perdition: she is solicited with promises and threats, for I do not seek the perishing riches and honors of this world; but I desire with my whole heart that the will of my Lord Jesus Christ, in whom equally all my delights and riches are, be fulfilled in me: therefore I show myself ready for whatever kinds of torments for His love.

[168] Moreover the demons raging atrociously, most sharp nails brought before the Virgin, said: Now, most wretched seductress, nothing henceforth is to be spared you, but you must choose one of two things, that either by obeying our counsels, you at once convert yourself from your perverse life; or certainly, perforated with these most sharp nails, perish by a most bitter death. she is pierced through with nails, But the Virgin of Christ hearing this and deriding their threats, the demons horribly assailed her: and stretching her out on a lofty tree, perforating the hands, feet, and likewise the whole body of the Virgin with most sharp nails, affixed her to the tree, and blaspheming that she should invoke her God, went away. As they departed, the Virgin of Christ on the first two nights is loosed by Angels, healed, and marvelously brought back into her chamber. But on the third night, that is, on that which precedes the Lord's Supper, after the torments mentioned above, when the aforesaid demons had affixed the Virgin's body, perforated with most sharp nails, to the tree; last of all they ordered a great nail to be brought, which they said they ought to pierce through the Virgin's body, and, consumed by a most bitter death, lead her to the lower regions. Then the Virgin, with eyes raised to heaven, humbly commended her heart and soul to her most beloved Bridegroom; and thus at last after innumerable torments, the nail is driven through the Virgin's heart by the demons, and the Virgin's soul, expelled from the body, is joyfully transposed into the heart of her Beloved, where, consoled with unspeakable joy, she is fully and wholly cured of every injury.

[169] Meanwhile those demons, confounded and trembling, and as if bound with fiery chains, she at last dismisses the demons, to the number of 7000, her suppliants. remained in that place where they had tortured the Virgin, and standing before the Virgin, with the greatest trepidation, setting forth the manner and order of all their wickednesses, said: Have mercy on us, O Christina, Handmaid of the Almighty, because we are vehemently afflicted: for we are demons, seven thousand in number, to whom it was commanded by the Most High, that we should inflict on you, not indeed for your own, but for the excesses of others, so great and so grave torments. But now, all things being carried out on you according to the measure delivered to us, we publicly confess ourselves conquered and confounded, and most openly confess that there is no other Lord or almighty God, except this one alone whom you worship, and in whose name you exist a glorious victress. Dismiss us therefore, O Handmaid of the Almighty, for henceforth we will never be troublesome to you, but for the punishments unjustly inflicted on you, we will sustain the gravest sufferings and derisions from our companions in hell. And when they spoke these and things like these, at the Virgin's bidding, with the greatest howlings they withdrew: as they withdrew, the Virgin with the greatest exultation is brought back into her chamber. But on the following day, that is, on the Lord's Supper, happily passed, the Virgin of Christ, On Easter, 25 March, she appears adorned with the stigmata of Christ: from the evening of the day of the Supper until the Vigil of Easter, lay alone shut up in her chamber, and compassionating her most beloved Bridegroom every hour, merited to receive all the stigmata of the Lord's passion: so namely, that when the Virgin of Christ on the Vigil of Easter offered herself to our sight; we who were present beheld in both hands of the Virgin the glorious stigmata, and from each stigma three little rivulets of blood descending; and by most evident signs recognized that she had those same stigmata, both in her feet and in other places. So, the Vigil of Easter having passed, the Virgin of Christ on the following day, that is, on the holy day, received Communion: and at once was caught up into the embraces of her most beloved Bridegroom; where among other unspeakable consolations she merited to perceive this as a special consolation and joy, and she rejoices, 21 souls being released from Purgatory. that she found two souls of her kinsfolk, snatched from the punishments of Purgatory, before the beatific face of her most beloved Bridegroom happily crowned. Of which one ought to have been punished six hundred years, but the other three hundred, in Purgatory for their excesses, had not the kindness of the eternal Bridegroom, on account of the merits and sufferings of His Beloved, mercifully released them. But with these souls, twenty other souls were snatched from Purgatory, of which two were from Stumbele, two from Cologne, but the rest were natives of diverse parts of the world: which indeed had been afflicted many years in Purgatory, and ought still to have been punished about twenty years, had not the sufferings and merits of the Virgin come to their aid.

CHAPTER XIX. From April of the year 1285 until the Nativity of the Blessed Mary, with the liberation of various souls and of the aforementioned Noble.

[170] After the feast of Easter about two weeks having passed, After 8 Apr. another tempter is present. there appeared to the Virgin of Christ for three nights a certain demon, namely in the evening, when she ought to enter her chamber: who mocking and threatening said; Unless you, accursed one, desist from your erroneous life, and convert yourself to a reasonable life, I will make your seductions manifest to all the people; and after the gravest torments inflicted, consumed by a most shameful death, carry you off to the eternal torments. But the Virgin of Christ, hearing this, feared nothing: but with steadfast spirit insulting the demon, showed herself ready for every will of her most beloved Bridegroom, and then a tormentor. and thus that demon, confounded, vanished. Then throughout the whole following week the Virgin of Christ, on each night, was most grievously afflicted by the same demon: from whom among other gravest torments she received a very great wound, from which fresh blood flowing continually drenched the ground on all sides, and was fully cured only on the last night. But after this when the Virgin of Christ on a certain day proposed to receive Communion, From 20 Apr. the Virgin suffers the punishments of Purgatory namely on the sixth day of the week which is before the fourth Sunday after Easter, on the preceding night the Virgin of Christ sustained, sensibly indeed, but unutterably, the gravest punishments of Purgatory: in which the Virgin of Christ would have failed every moment, had not the power of the Almighty marvelously comforted her. But when morning came, that is, on the aforesaid sixth day of the week, the Virgin of Christ, coming to the church, received Communion; and at once flew over into the embraces of her most beloved Bridegroom. After these things therefore before the feast of the Ascension, the Virgin of Christ for certain nights sustained the gravest punishments of Purgatory. (on 3 May also wounded) But on that night which precedes the day of the Ascension, besides the punishments of Purgatory, the Virgin of Christ was grievously afflicted by a certain demon: from whom among other things she received a most grave wound; which is left uncured not with the other injuries before the feast, but until after the feast. But the Virgin of Christ, morning come, that is, on the day of the Ascension, came to the church; and receiving Communion, perceived no consolation at all; but continued that whole day in most bitter weepings, until at last about evening, recognizing the will of her Most Beloved concerning her sufferings, she breathed a little; and until the third day remained quiet without persecution of demons. When this had passed, the Virgin on each night, until the Vigil of Pentecost, until 12 May. sustained the gravest and innumerable and utterly intolerable to human strength punishments of Purgatory: with which also on each night the Virgin of Christ was grievously afflicted by a certain demon, and the very great wound which she had received from the same demon on that night which precedes the Lord's Ascension, is renewed on each night in the Virgin's body, and on the last night before the Vigil of Pentecost is fully cured.

[171] Besides the aforesaid both bodily and Purgatory punishments, Moreover she is delivered to 7 demons: the Virgin of Christ for five nights, preceding the Vigil of Pentecost, was horribly tortured by seven demons: who, coming on each night into the chamber of the Virgin, first indeed wearied her long and much with diverse words, then offering before her sight a vessel full of burning pitch and sulfur, threatening said; Unless you, most wretched seductress, come to your senses from your erroneous life, and yield to our counsels; by extending your mouth horribly with most sharp instruments, and pouring fervid pitch with sulfur into your body, moreover by pouring it in we will fill your eyes, ears, nostrils and other senses with the same, who, having threatened dire things, and make you burst through the middle, and then, consumed by a most shameful death, carry you to the eternal torments

we will carry off. And when they said these and things like these by threatening, and perceived the Virgin wholly immovable; raging cruelly, they assailed her with one accord; and two of them extending the Virgin's mouth with most sharp instruments, the rest poured the vessel full of pitch and sulfur into the Virgin's body: then in like manner extending the nostrils, eyes, and ears of the Virgin filled them by pouring in the same, and tortured her beyond measure. But this done, they brought before the Virgin a golden cup, full of all filth and venom: the Virgin insulting and provoking, and with changed voices, as if flattering, said: If you, unhappy and most wretched one, would even now lay aside your long-standing error, and yield to our counsels; we would wish to give you to drink of this golden cup, and, suddenly cured of every injury, make you venerated above the dignity and glory of all mortals. To these words the Virgin with great indignation replied: I despise your most deceitful cure and consolation, I do not fear your threats and torments, because I desire with my whole heart that the will of my Lord Jesus Christ be fulfilled in me. If therefore any license, if any power has been conferred on you by my Lord, hasten to carry it out on me as quickly as possible.

[172] Hearing these things the demons, filled with immense fury, said to one another: How long shall we endure this most wretched seductress? how long do we lose time by sparing her? For her obstinate malice not only does not at all care to be corrected, but deriding our threats, insults us as if powerless. Act therefore that this most wretched seductress perish by dire torments; and then it will appear, what her presumptuous or proud reply avails her. Therefore let us approach, and offering her of this golden cup, make her taste how delightful is the drink which is contained in it. they pour in venom, These things said, immediately two demons opening the Virgin's mouth, extended it with most sharp instruments; but the rest poured abominable venom into her body. Which done, they ordered fiery garments and precious as if of scarlet to be brought. Which being brought, setting fire to the Virgin and her whole body with excessive burning, they wretchedly tortured her. But last of all crying out with horrible voices, they said: Since indeed we have given this most wretched seductress to drink from a golden cup, and adorned her clothed in precious garments; it follows that she be carried to a soft bed, and there be delightfully laid down to rest. These things said, the Virgin's body, and they trample her whole self lifting it up from the ground with great fury, they hurled most strongly down; and leaping upon it trampled it so long, until by the long leaping and trampling they separated the individual members from one another. But this done, those demons for four nights withdrew. As they withdrew, the Virgin of Christ on each night is taken up by Angels, healed, and marvelously comforted. But on the last night, that is, on that which precedes the Vigil of Pentecost, the Virgin of Christ, visited not by Angels, but by her most beloved Bridegroom, is intimately consoled, and perfectly cured of every injury.

[173] Then there assembled before the Virgin's face those demons, but at last, confessing themselves conquered, they are dismissed, who had afflicted her for five nights: and with the greatest confusion and trembling setting forth all their wickednesses, said: Dismiss us, O Christina, Handmaid of the Almighty, because for the torments unjustly inflicted on you we are most grievously tortured. For we are seven demons, who according to the command of the Most High inflicted on you these gravest torments, not for our own, but for the excesses of others. But now, all things performed, we confess ourselves conquered and confounded, and you a glorious victress in all things. As they said these and many things, dismissed at last by the Virgin, with the greatest wailing and lamentation they withdrew. But as they withdrew, the Virgin of Christ humbly prostrated herself; and magnifying her Most Beloved, gave thanks. So, the Vigil of Pentecost having passed, the Virgin of Christ on the following day and on the holy day of Pentecost sets out joyful to the church; she being consoled by the Bridegroom through Pentecost, and receiving Communion, is soon caught up into the embraces of her most beloved Bridegroom; where among the unspeakable consolations she merited to perceive this great and special joy, that namely she found two souls, firmly bound to her heart through desire and prayers, for whom she had sustained such grave torments, snatched from the punishments, before the beatific face of the eternal Bridegroom happily crowned: of which one was the soul of a certain very rich and most delicate Burgher of Cologne, who had died a year and a half before. He, while he still lived, had once with great affection refreshed the Virgin of Christ, with the liberation of 9 souls. received within his house with other Religious; and, prostrate before her, had humbly demanded that she pray for him: whom the Virgin of Christ had afterward continually remembered in her prayers. And this soul indeed ought still to have been punished thirty thousand years for his grave excesses in Purgatory, had not the clemency of the eternal Bridegroom released him more quickly on account of the sufferings and merits of His Beloved. But the other was the mother of a certain girl, very familiar with the Virgin: and she too ought to have been punished a hundred years in Purgatory for her excesses, had not aid been brought to her through the Virgin more quickly. Besides these two souls, seven other souls in the same feast were snatched from the punishments of Purgatory, who had died two years before in Cologne, and ought still to have been tortured thirty years in Purgatory, had not the sufferings and merits of the Virgin come to their aid: but two of them were women, and five men of about fifteen years.

[174] After 20 May to the 26th, the Virgin is tortured: Therefore after the Octave of Pentecost, the Virgin of Christ for five nights was most grievously tortured by a certain demon, by whom among other things a very great wound is inflicted on her, which is perfectly cured only on the last night. Then when the Virgin of Christ on the sixth day of the week, which is before the third Sunday after Pentecost, proposed to receive Communion; for three nights, preceding the aforesaid sixth day of the week, she was most grievously tortured by ten demons. And on the first night indeed the aforesaid demons came into the chamber of the Virgin; and at the end of the month delivered to 10 demons, and when they had most hardly wearied the Virgin of Christ with many and wicked words, at last scattering a most unclean stench, almost wholly suffocated her, and this done immediately withdrew. But on the second night, after vexations and threats, they opened their horrible mouths, and emitted infernal fire; with which setting the Virgin's body on fire, they wretchedly tortured her, and this done immediately withdrew. But on the third night, she is beaten with leaded clubs. after many threats, the demons, having seized the Virgin's body, with great fury hurled it to the ground; and beating her with leaded clubs tortured her unutterably, until by beating they separated all her members from one another; and this done, immediately withdrew. As they withdrew, the Virgin of Christ on each night, divinely consoled, is marvelously reformed. But in the morning, that is, on the aforesaid sixth day of the week, the Virgin of Christ proceeded to the church; and receiving Communion, is soon caught up into the embraces of her Most Beloved.

[175] Then before the Nativity of the blessed John the Baptist the Virgin of Christ, From 18 June to the 24th, for as it were a whole week, on each night was most grievously tortured by a certain demon: who among other things inflicted a very great wound on her, which remained uncured in the Virgin's body until the last night. Then before the feast of St. Mary Magdalene, and from 16 July to the 22nd. when the Virgin of Christ proposed to receive Communion; for one week on each night five demons came, very horrible, into the chamber of the Virgin: and reproving her whole life with diverse deceits of words; lyingly asserted that she was seduced in all things, and unless she quickly came to her senses from her erroneous life, and yielded to their counsels; promised to destroy her with dire torments and carry her off to the lower regions. And when they said these and things like these by threatening, she is grievously wounded: withdrawing they inflicted no bodily injury on the Virgin. But on the last night, that is, on that which preceded the day of Communion; the Virgin of Christ was most grievously tortured by a certain other demon, by whom a very great wound was inflicted on her; which lasting in the Virgin's body until after the day of Communion, then indeed is renewed with the other torments. But the Virgin of Christ coming to the church, received Communion in the morning, and at once flew over into the embraces of her most beloved Bridegroom.

[176] So, after the day of Communion three days having passed, on the 25th vexed by 5 demons for one week, on each night for a week the aforesaid five demons came into the chamber of the Virgin, and carrying most sharp instruments in their hands, threatening said: Unless you, most wretched of all human beings, lay aside your erroneous life, and yield to our counsels, we will pierce your body through with these most sharp instruments, and hanging you to a tree by dragging and tearing apart will horribly punish you, and at last, extinguished by a most bitter death, carry you off to the eternal torments. To these words the Virgin of Christ steadfastly replied: I deride your threats, O malignant spirits, I do not fear your torments, for I vehemently desire to suffer for the love of my Lord Jesus Christ. Hearing these things the demons, and hung from a tree, she is lacerated: filled with immense fury, with one accord assailed the Virgin; and piercing through her hands, feet, eyes, nostrils and ears with most sharp instruments, cast her naked out of her own chamber; and hanging her to a lofty tree, which was situated in the Virgin's own courtyard, by dragging and lacerating tore her body apart so long, until at last from the excessive dragging and force her organic parts broken, they cast the body to the ground, and at the same time hurled the uprooted tree upon that body; and doing these things, blaspheming, admonished her to invoke her God, in whom she gloried, to her aid, and after this immediately withdrew. As they withdrew, but she is healed by Angels. the Virgin of Christ on each night is visited by two Angels sent from heaven, healed, and marvelously brought back into her chamber. This suffering together with the Angelic consolation lasted for one week on each night: but on the last night, after the aforesaid torments, those demons, confounded and trembling, stood before the Virgin; and setting forth the manner and order of their whole malice, demanded to be dismissed by the Virgin, because they were vehemently tortured. Who at last dismissed by the Virgin, with the greatest wailing and lamentation withdrew.

[177] From 7 Aug. to the 14th, besides the punishments of Purgatory, But after these things about the feast of the Assumption, the Virgin of Christ on each night for one week sustained the gravest and innumerable punishments of Purgatory, namely, fire fervid beyond measure, and intolerable cold and the other sufferings, with which human nature can be tortured: in which the Virgin of Christ would have failed every moment, had not the divine power marvelously comforted her. Besides these spiritual sufferings of Purgatory, the Virgin of Christ on each night was most grievously tortured by seven demons: who, coming into the chamber of the Virgin, after long threats and vexations, wretchedly tortured the Virgin with poundings and beatings. she is also tortured bodily Then extending her mouth with most sharp instruments, they poured in pitch with boiling sulfur; and this done leaving

her as if dead, they went away. As they departed, the Bride of Christ on each night is visited by the Blessed Virgin, by whom, given to drink of a cup of marvelous sweetness, she is fully cured. But on the last night, that is, on that which preceded the Vigil of the Ascension, after the aforesaid torments, those demons with great confusion and trembling stood before the Virgin; and recounting the manner and order of all their wickednesses, said; Behold, we are seven demons, to whom it was commanded by the Most High, by 7 demons; that we should punish you, not for your own, but for the excesses of others; but now, all things fulfilled on you, according to the measure delivered to us, we confess ourselves conquered and confounded in all things. Dismiss us therefore, because we are vehemently afflicted, and henceforth we will never be troublesome to you. And when they said these and many things, dismissed at last by the Virgin, with the greatest wailing they withdrew. As they withdrew, the Virgin humbly prostrated herself, and giving thanks, glorified her most beloved Bridegroom in all things.

[178] and she rejoices that the Noble, of whom above, was freed So the Virgin of Christ, on the day of the Assumption of the Blessed Virgin, sets out joyful to the church; and receiving Communion, is soon caught up into the embraces of her Most Beloved; where among other unspeakable things she merited to be specially gladdened, because namely she found the soul of a certain Noble, who a year before had been killed near the city of Aachen, for whom she had sustained many torments both spiritual and bodily, snatched from Purgatory, with 15 other souls: before the beatific face of the eternal Bridegroom happily crowned; with whom also she saw six other souls, who were of the company of those who seven years before had been killed in the city of Aachen. Likewise also nine other souls, natives of diverse parts of the world: which souls indeed ought still to have been punished many years in Purgatory for their excesses, had not the sufferings and merits of the Virgin quickly come to their aid. then she is vexed several times. Then after the feast of the Assumption, the Virgin of Christ was most grievously tortured by a certain demon for some nights, and among other things a very great wound was inflicted on her, which was fully cured only on the last night. Likewise she was mocked by a certain other demon, under the shape of her brother Sigwinus. For twice, when the Virgin of Christ going around the town was proceeding to the church, there met her a certain demon under the shape of her brother in the habit of the Preachers. Whom, when the Virgin of Christ saw coming toward her from afar, and truly believed to be her brother, filled with excessive joy, she ran hastily to him; and greeting him, began to embrace him. This done, that demon, immediately having resumed the most foul shape of his deformity, ascended upward, and cackling with a furious laugh, vanished.

CHAPTER XX. The remainder of the year 1285.

[179] About the Nativity of the Blessed Virgin, the Virgin, for as it were a fortnight, From 3 Sept. to the 14th she is terrified by the presentation of a human corpse: on each night was grievously afflicted by demons. For demons, horrible in appearance, came into the chamber of the Virgin, terrifying her with threats and horrors; and among other things, offering the body of a certain dead person before the Virgin's sight, afflicted her mind beyond measure: yet they inflicted no bodily punishment on the Virgin, except on the last two nights, which namely preceded the Exaltation of the holy Cross. But on those two nights, after manifold threats, the Virgin of Christ is seized by a certain demon, and hurled most strongly to the ground, and beaten through her individual members with the hardest blows of hammers. This done, the demons withdrawing, the Virgin of Christ on each night, visited by her most beloved Bridegroom, is healed and marvelously comforted. But on the following day, that is, on the day of the Exaltation of the holy Cross, the Virgin of Christ came joyful to the church; and receiving Communion, passed in rapture into the embraces of her most beloved Bridegroom. But after these things before the feast of St. Michael, she is tortured from the 24th to the 29th the Virgin of Christ for five nights was most grievously tortured by a certain demon, and received a great wound, which was fully cured only on the last night. Then when the Virgin of Christ ought to receive Communion, and from 9 Oct. to the 12th: on the sixth day of the week which is after the feast of St. Dionysius, for three preceding nights she was horribly tortured by a certain demon, who among other things inflicted a very great wound on her, from which she was not healed except on the last night. But on the following day, that is, on the aforesaid sixth day of the week, the Virgin of Christ, coming to the church, received Communion, and continued that whole day in most bitter weepings; at last about evening, perceiving the will of her most beloved Bridegroom, she breathed. For that most beloved Bridegroom revealed to her concerning the release of certain unknown souls, who were to be freed from the punishments on the next feast of All Saints; for whose release He inspired in her the greatest desire. Then for five nights she was grievously afflicted by a certain demon; and from the 17th to the 21st. from whom among other things a very great wound was inflicted on her, which was healed only on the last night.

[180] But after these things the Virgin of Christ for three nights was tortured by two demons; who, coming on each night into the chamber of the praying Virgin, reproving her life and conversation with diverse arguments, said: O most wretched of all human beings, how long do you persevere in your erroneous life? Do you not know, that you are wholly under our power, and can in no way escape our hands; depart therefore quickly from your vain and superstitious life, and obey our commands; From the 22nd to the 26th of the same otherwise, stripped of your garments we will drag you contemptibly out of your chamber, and, destroyed by dire torments, carry you off with us to the lower regions. To whom the Virgin of Christ steadfastly replied: I deride your threats, O malignant spirits, I do not dread your torments: because according to the will of my Lord Jesus Christ I desire with my whole heart to suffer. Do not therefore delay, break off the delays, and what has been commanded you by my Lord carry out as quickly as possible. Hearing these things the demons, raging horribly, rushed upon the Virgin, and stripping her of her garments and casting her out of her own chamber, dragged her contemptibly through the streets and squares of the whole town; contemptibly dragged off and torn limb from limb, and now hurling her to the ground, beat her most strongly; now casting her into the marshes and into the mud, and trampling her with their feet, utterly immersed her; until at last they divided the Virgin's body, crushed and torn limb from limb, from one another; and doing this, mocking and blaspheming said: Now, most wretched seductress, invoke your God: now call your Bridegroom, in whom you glory, to your aid. For if you have another God besides us, surely you would feel His help in such great necessity. These things said, leaving the Virgin as if dead, during the first two nights they went away: as they departed the Virgin of Christ, consoled and healed by her most beloved Bridegroom, and divinely healed; is marvelously brought back into her chamber. But on the third night after the aforesaid torments, those demons, confounded and trembling, stood before the Virgin; and all the modes and arts of their wickedness enumerated, as if with tearful voices said: Dismiss us, O Christina, Handmaid of the Almighty, because on account of the punishments unjustly inflicted on you we are vehemently afflicted, she lets her tormentors depart. and by our companions in hell will be more grievously afflicted: for henceforth we will never be troublesome to you. When they had said this, dismissed by the Virgin, with the greatest wailing and lamentation they withdrew.

[181] But after these things before the feast of All Saints, the Virgin of Christ, for as it were one week, From the 25th to the 31st she suffers the punishments of Purgatory, on each night sustained the gravest and unutterable punishments of Purgatory, namely, fire fervid beyond human measure, intolerable cold, and also the other intolerable punishments: in which the Virgin would have failed every moment, and from the 28th of the same is dreadfully tortured had not the divine kindness marvelously preserved her. But besides these punishments of Purgatory, the Virgin of Christ for four nights, preceding the feast of All Saints, was horribly tortured by a certain demon, and afflicted with three kinds of torments, by whom also among other torments a very great wound was inflicted on the Virgin; which was fully healed only on the last night, that is, on that which preceded the day of All Saints. But on the day of All Saints the Virgin of Christ sets out joyful to the church, and receiving Communion is soon caught up into the embraces of her most beloved Bridegroom; where among other unspeakable joys, she is specially gladdened concerning the release of six souls, for whom she had sustained such grave torments. But those six souls were of six married men, for six souls of those slain by the Pagans in the holy war. who in the same year in the regions beyond the sea had been killed in a conflict against the Pagans for the faith of the Christian name; and those souls, namely, ought still to have been punished a hundred years in Purgatory for their excesses, had not the sufferings and merits of the Bride of Christ more quickly come to their aid. But the names of the men were these, three Peters, one Sibodo, one Hermann, one Henry. Then after the feast of St. Martin the Virgin of Christ for five nights was most grievously tortured by a certain demon, by whom among other things a very great wound was inflicted on her, which was healed only on the last night.

[182] After 16 Nov. she beholds a demon three times in various forms, Then three times she was thus mocked by demons. The first time, when the Virgin of Christ at night ought to go from the house into her chamber, before her face there appeared as if a great fire; whence the Virgin of Christ, vehemently terrified, had almost needed to cry out: but soon admonished by the Holy Spirit, she recognized the demon's cunning. And when she proceeded further, that demon, breathing a flame of fire into the Virgin's face, gravely injured her by burning. The second time, when the Virgin of Christ ought to enter her chamber; a certain demon coming behind her, gave her a blow of the fist; from which the Virgin, cast down, fell to the ground, and vomited warm gore both from her mouth and from her nostrils; and this done, that demon immediately disappeared. But the third time, when the Virgin of Christ on a certain night ought to enter her chamber; she heard up in the air voices as of those groaning and lamenting; whence vehemently terrified, she began to think what this was, or what it portended: and proceeding further entered her chamber. Where while she ought to apply herself to prayers as was her custom, those lamentable voices sounded more strongly in her ears, and by interrupting hindered the affection of her prayer. But the Virgin of Christ labored, struggling with all her strength, and with eyes raised to heaven humbly demanded that the cause of so great a tumult be indicated to her. Scarcely had the Virgin of Christ finished the words, and behold, immediately the demon, who had been the author of this tumult, is dissolved into a cloud, and is diffused all around through the Virgin's chamber with a most unclean stench; and after this vanishing, is not perceived.

[183] Then when the Virgin, on the next day before

the feast of St. Catherine, proposed to receive Communion; on the 25th by one of them on the preceding night came a certain demon into the chamber of the praying Virgin, who, reproving the Virgin's whole conversation with various and wicked words, exhorted her to depart from her erroneous life; otherwise he threatened to drag her out of her chamber, and to confound her manifestly in the sight of all men, and at last, destroyed by dire torments, lead her to the lower regions. But the Virgin of Christ, fixing her attention immovably on the wounds of her most beloved Bridegroom, humbly demanded to be comforted by Him; and comfort received, prepared herself with her whole spirit to suffer for the love of her Beloved. Moreover that demon, perceiving the Virgin wholly immovable, raged more sharply; and with her head bared seized her by the neck, and drawing her out of her chamber led her to the field behind the courtyard of the Parish-priest, where, after many interrogations and threats, bending the Virgin's body backward, he bent it back to her feet; she being much solicited, and blaspheming said: Unless you, most wretched one, quickly come to your senses from your perverse life, and yield to my counsels, I will hang on your neck a great weight of garments, as if furtively taken away, and, hanging you on a lofty tree, will manifestly confound you before all. Saying these and many things by threatening, and perceiving the Virgin insuperable, having seized her by the neck he carried her up into the air, and mocking and blaspheming held her a long while in the air; she is lifted up and cast down to the ground. but at last with great force hurled her to the ground; and this done immediately vanished. But the Virgin of Christ is reverently taken up by two Angels, and fully healed is marvelously brought back into her chamber. But when morning came the Virgin of Christ came joyful to the church; and receiving Communion, passed in rapture into the embraces of her most beloved Bridegroom.

[184] But after these things, the Lord's Advent beginning, for as it were one week on each night a very great throng of demons came into the chamber of the praying Virgin; From 3 Dec. to the 9th having suffered various threats and most sharp nails brought before the Virgin with a large stone, blaspheming and reproving the Virgin's whole conversation, said: O most unhappy of all human beings, now you manifestly see, that on account of your perverse life you are wholly under our power, and can never escape our hands: depart therefore at least even now from your perversity, and use our counsels, that you may be able to live; otherwise we will affix your body, perforated on all sides with these most sharp nails, to this stone, and dragging you to the nearby wood through thorns, briars, and shrubs we will beat your body most strongly against the individual trees, and make the whole people assemble for the spectacle of your ignominy, and at last, consumed by a most bitter death, carry you off to the eternal torments. And when they blasphemed these and many things like these on each night, they withdrew, and inflicted no bodily injury at all on the Virgin. As they withdrew the Virgin of Christ on each night was most grievously tortured by a certain other demon, not without a wound; and among other things a very great wound was inflicted on her by the same; which lasting in the Virgin's body throughout that whole week, was healed only on the last night. So, the first week of Advent having passed, from the 10th until the 24th she sustains the punishments of Purgatory, the Virgin of Christ on each night until the Vigil of the Lord's Nativity sustained the gravest and innumerable punishments of Purgatory: in which she would have failed every moment, had she not been comforted and marvelously preserved by her most beloved Bridegroom. But besides these spiritual punishments of Purgatory, the Virgin of Christ on each night, until the Vigil of the Nativity, was most grievously afflicted by the aforesaid demons; who, coming on each night into the chamber of the Virgin, after many threats and blasphemies, stripped of her garments cast the Virgin out of her chamber; and perforating her body on all sides with most sharp nails, affixed her to a large and cold stone, as they had threatened; and by pounding and striking that body with the hardest stones, which each held in their hands, horribly tortured her: and doing this, asked her, blaspheming, whether she would even now come to her senses from her erroneous life. But the Virgin of Christ, intent on the wounds of her most beloved Bridegroom, remained immovable.

[185] and dreadfully tortured, Moreover the demons, perceiving the constancy of the Virgin, raged more sharply against her; and lifting up the Virgin's body, with the stone to which it had been affixed, dragging her through thorns, briars, and shrubs, led her almost up to the city of Neuss. But crossing the great wood, which is called Gurbruch, she is dragged off through the woods, they came up to the nearby wood which is called Poilheym; and thus by dragging, and crossing both woods, they beat the Virgin's body with the affixed stone against the individual trees; and beating, blaspheming, said: Now, most wretched seductress, invoke your God; now call your Bridegroom, in whom you glory, to your aid. See therefore manifestly, how you are deceived in all things, since you find no helper or God besides us; but we according to our will now afflict you and heal you, kill you and again give life to you, dead; but if there were another helper or God for you besides us, surely in such great straits he would not be wanting. And when they had blasphemed these and many things, lifting up the Virgin's body they very often cast it into muddy marshes, and by leaping with their feet upon her, and trampling that body, utterly immersed it in filth; and this done immediately withdrew. As they withdrew, with great clamor and noise, the Virgin of Christ on each night is intimately consoled by her most beloved Bridegroom, cured of every injury, and marvelously brought back into her chamber. Meanwhile on a certain night, when the Virgin of Christ was being dragged by the aforesaid demons, it happened by the command of God that certain armed men crossed that place, where the Virgin was being tortured by demons; who hearing the horrible clamor and noise of the demons, terrified began to fear vehemently; which a traveler hearing is moved to penitence. and one of them indeed from excessive fear fell prone to the ground, who crying out with suppliant voice said: Lord, by your death and passion, spare me, a wretched sinner, and mercifully snatch me from this necessity: for henceforth I propose to cease from all malice, and to amend my life. When he had said this, his strength resumed he mounted his horse, and sound and unharmed withdrew.

[186] But on the last night, that is, on that which precedes the Vigil of the Nativity, But on the night before the 24th she is warmed by 7 wolves, after the aforesaid torments, when the Virgin of Christ lay hurled by demons into a deep marsh, and from the multitude of sufferings scarcely had breath within her; behold, suddenly, by a marvelous gift of God, seven wolves came; and in a wonderful manner, the rage of all ferocity laid aside, approached the Virgin like most gentle lambs: and two of them indeed standing at her hands, and two at her feet, but three at her head, warmed the Virgin's body with a gentle breathing: and this done, with necks bowed, and heads inclined as if for the Virgin's blessing, they withdrew. But the Virgin of Christ, seeing the most strong beasts obey their Creator, and afford her help in such great necessity; with her whole heart blessed her most beloved Bridegroom, and marvelously consoled, adjuring those most wicked demons, said: I adjure you, O malignant spirits, by the power of my Lord Jesus Christ, whom, to your eternal confusion, irrational and most ferocious beasts obey; and she drives off demons to the number of 40: that you tell me at once for what cause you have so horribly tortured me. At the command of this adjuration, all those demons, confounded and trembling, appeared before the Virgin, and laying open the manner and order of their whole malice said: O Christina, Handmaid of the Almighty, have mercy on us, because we are vehemently afflicted: for we are demons, forty in number, who according to the command of God afflict you so grievously, not for your own, but for the excesses of others: but now, all the arts of our malice fulfilled on you, we confess you a glorious victress, and ourselves conquered in all things; dismiss us therefore, because henceforth we will never be troublesome. As they said these and many things, dismissed at last by the Virgin, with great howlings they withdrew. As they withdrew, the Virgin of Christ, consoled by her most beloved Bridegroom, is cured of every wound, and marvelously brought back into her chamber.

[187] Then the Vigil of the Nativity completed with joy, the Virgin of Christ on the following day, that is, on the day of the Lord's Nativity, sets out joyful to the church; and receiving Communion, on the 25th she rejoices over 40 souls helped. is soon caught up into the embraces of her most beloved Bridegroom; where among other things she is specially consoled concerning the release of forty souls: of which two were from Stumbele, one namely the soul of Hildegund the Recluse; the other of a certain widow named Elizabeth; but the rest of the souls were natives of distant parts; namely, of the parts situated near the seacoast, from which was brought that stone by the demons, on which the Virgin of Christ had sustained so many grievous torments. Among which were ten souls of men, of whom three were Priests; but the rest were souls of women; and all those souls ought to have been punished for many times in Purgatory for their sins, had not the sufferings and merits of the Virgin come to their aid.

CHAPTER XXI. The acts of the year 1286 until November.

[188] Then after the feast of the Nativity, about one week having passed, At the beginning of the year 1286, tortured for 3 nights, the Virgin of Christ for three nights was most grievously tortured by a certain demon, by whom among other things a very great wound was inflicted on her, which was perfectly cured only on the last night. Then when the Virgin of Christ on the sixth day of the week, which is before the Octave of the Epiphany, and again from the 11th to the 13th, proposed to receive Communion; for three nights, preceding the aforesaid sixth day of the week, she was most grievously tortured by two demons: who, coming on each night into the chamber of the Virgin, after many harsh threats, stripped of her garments, cast her out of her chamber: and one of them indeed seizing her by the neck, since there was the strongest frost, dragged her contemptibly through the whole town; but the other, lying upon her, pressed her face down to the ground; and thus by dragging led her to a certain fishpond, which is situated in the upper part of the town. Where dragging her, she is dragged into an icy fishpond, and dashing her against the frozen ice, they tortured her horribly so long, until they utterly tore off the skin with the flesh from the Virgin's body: and this done, leaving her as if dead, they went away. As they departed, the Virgin of Christ is visited by her Most Beloved, and marvelously brought back into her chamber. But when morning came, that is, on the aforesaid sixth day of the week, the Virgin of Christ came joyful to the church; and receiving Communion, soon passed into the embraces of her most beloved Bridegroom. Then before the Purification of the Blessed Virgin, the Virgin of Christ for two nights was most grievously tortured by three demons:

and again at the end of the month. who, coming on each night into the chamber of the Virgin, after many threats, drew her, stripped of her garments, since there was the strongest frost, out of her own chamber; and one of them indeed dragged the Virgin, but the others holding her knees dashed them most strongly to the ground, and thus by dragging her upon her knees and dashing her to the ground, afflicted the Virgin beyond measure, and this done immediately withdrew. But as they departed, the Virgin of Christ on each night is consoled, healed, and marvelously brought back into her chamber by her most beloved Bridegroom.

[189] But on 2 Feb. she rejoices over the soul of a kinsman freed. But when morning came, that is, on the day of the Purification of the Blessed Virgin, the Bride of Christ sets out joyful to the church, and at once is soon caught up into the embraces of her most beloved Bridegroom; where she is specially gladdened concerning the release of three souls; of which one was the soul of a certain kinsman of the aforesaid Virgin, who many years before had died, for whose release the Virgin of Christ had had great desire; but the other two were the souls of two women, natives of Cologne, namely a mother and daughter. Which souls indeed ought still to have been punished many years in Purgatory, had not the sufferings and merits of the Virgin come to their aid. Then before the Chair of St. Peter, From the 14th to the 21st she is delivered to 10 demons: the Virgin of Christ for as it were a whole week on each night was most grievously tortured by ten demons; who, coming on each night into the chamber of the Virgin, first afflicted her long and much with various and wicked words and threats; then, stripped of her garments, cast her out of her chamber; and dragging her through the streets and squares of the whole town, led her to the nearby wood which is called Gurbruch; and blaspheming, cried out that she should invoke her God in whom she trusted to her aid; and this done they cast the Virgin's body, tortured with hard beatings and poundings, into the frozen marshes; and leaving it as if dead, went away. As they departed, the Virgin of Christ on each night is visited by her most beloved Bridegroom, cured, and marvelously brought back into her chamber. But when morning came, that is, on the fourth day of the week which is before the Chair of St. Peter, the Virgin of Christ came joyful to the church; and receiving Communion, soon passed into the embraces of her most beloved Bridegroom.

[190] Then after the first Sunday of Lent, until the Saturday which precedes the second Sunday, from 4 March to the 9th wounded repeatedly, the Virgin on each night was vexed by a certain demon with diverse and wicked words and threats; but on the last three nights was grievously tortured by the same, from whom among other things she received a great wound; which, continually overflowing with fresh blood, was healed only on the last night. But when morning came, that is, on the aforesaid Saturday, the Virgin of Christ came to the church; and receiving Communion, continued that whole day in most bitter tears, until at last about evening, consoled concerning the will of her most beloved Bridegroom, she breathed somewhat. Then before the feast of the Annunciation, and from the 18th to the 25th dreadfully afflicted, for as it were a whole week, the Virgin of Christ sustained the gravest sufferings; and on the very day of the Annunciation, coming to the church, received Communion; and continued that whole day in most bitter tears, until at last about evening, perceiving the will of her Most Beloved, she merited to be somewhat consoled; and for some days remained secure without persecution of demons. But from then until the Lord's Supper, the Virgin of Christ sustained many and infinite sufferings, which, alas! she would not indicate to me. But on the last night, that is, on that which precedes the Lord's Supper, on 11 April she is consoled by the Bridegroom; the Virgin of Christ merited to be released by the aforesaid demons, and to know their number and the causes of the sufferings. And when the day of the Supper had passed, the Virgin of Christ entering her chamber alone, shut herself in; and compassionating her most beloved Bridegroom, received the stigmata of the Lord's passion in her individual members; so namely, that when the Virgin of Christ on the Vigil of Easter in the afternoon offered herself to our sight, not only did the glorious stigmata appear in her feet and hands; but also little rivulets of blood, as if descending from the crown of thorns, rendered the Virgin's forehead with her face notable. But on the following day, that is, on the holy day of Easter, the Virgin of Christ sets out to the church, and she sees on Easter 30 souls freed. and receiving Communion is soon caught up into the embraces of her Beloved: where among the other unspeakable consolations, she is specially consoled concerning the release of thirty souls, for whom namely she had suffered so many monstrous torments; which souls namely ought still to have been punished many years in Purgatory, had not the sufferings and merits of the Virgin come to their aid. Then, after the feast of Easter two weeks having passed, the Virgin of Christ again received Communion; and before the day of Communion for five nights was grievously afflicted by a certain demon.

[191] But after these things before the feast of the Ascension, the Virgin of Christ sustained many sufferings; of which she related nothing at all to us: but on the day of the Ascension, receiving Communion, soon passed into the embraces of her Beloved. From 27 May to 2 June tortured, she frees 3 others. Then before the feast of Pentecost, for as it were a whole week, the Virgin of Christ on each night sustained the gravest torments from demons; which she would not indicate to us; but the Virgin of Christ did not receive Communion on the day of Pentecost itself, but on the following sixth day of the week, and caught up immediately flew over into the embraces of her most beloved Bridegroom; where among other things she merited to be consoled concerning the release of three souls, whom the kindness of the eternal Bridegroom, on account of the sufferings and merits of His Beloved, snatched from the punishments of Purgatory and placed in eternal beatitude. Then after two weeks, when the Virgin ought again to receive Communion, for some nights she was grievously afflicted by a certain demon. Then after the Division of the Apostles, when the Virgin of Christ proposed to receive Communion, for three nights she sustained the gravest torments from a certain demon, In the middle of the month she is grievously wounded: who among other things inflicted a very great wound on her; from which the blood flowing most copiously drenched the Virgin's footsteps everywhere by watering them; which wound namely remained uncured at the time of Communion, and after the day of Communion renewed again, after some days was fully cured. Then about the Nativity of the Blessed Virgin, she falls sick in September, the Virgin of Christ, seized with most violent fevers, lay in bed continuously for six weeks, and in her infirmity received Communion once. But after these things, before the feast of All Saints, the Virgin of Christ for as it were one week on each night sustained many gravest sufferings from demons, she is tortured in October: of which nothing at all became known to us.

[192] But after these things, the Lord's Advent approaching, the Virgin of Christ was horribly tortured by demons. For those demons came, at the beginning of December solicited, very horrible in appearance, into the chamber of the Virgin on each night; who, in various deceits of arguments, reproving her whole conversation, urgently admonished her to come to her senses from her erroneous life, and to yield to their counsels; otherwise they promised to kill her with various torments, and to destroy her life by a most shameful death. They said these and things like these by threatening and blaspheming, and withdrawing inflicted no bodily suffering during the first week. Then after the second week, when the Virgin of Christ on a certain day proposed to receive Communion, on the two nights preceding the day of Communion, the month now being halfway, she is dreadfully dragged off; the aforesaid demons came into the chamber of the Virgin; and after many threats, stripping her of her garments, cast her out of her chamber; and now seizing her by the feet, now by the head and arms, carried her up into the air; and hurling her down to the ground and trampling her with their feet, wretchedly tortured her; and blaspheming that she should invoke her God, in whom she trusted, cried out with loud voices, and this done immediately withdrew. As they withdrew, the Virgin of Christ on each night is visited by her most beloved Bridegroom, healed, and marvelously brought back into her chamber. But on the following day the Virgin of Christ, coming to the church, received Communion, and continued that whole day in groanings and most bitter tears. But from then, until the Nativity of the Lord, the Virgin of Christ was afflicted by the same demons on each night with the torments mentioned above; with this added, that the Virgin of Christ on the last three nights, preceding the Nativity, and foully lacerated, was dragged by the aforesaid demons to a certain castle, called Bruche, which is distant a mile and more from Stumbele. Where after long interrogations and threats she was hanged on the tower of that castle; and her body, lacerated with iron talons fixed in, was hurled into the depth of the stream which surrounds the aforesaid castle: but the Virgin of Christ on each night, visited by her most beloved Bridegroom, is intimately consoled; and wholly cured, is marvelously brought back into her chamber. But on the last night, that is, on that which precedes the Vigil of the Nativity, after the aforesaid torments, those demons confounded stood before the Virgin; and setting forth the manner and order of their whole malice, showed themselves conquered in all things by the Virgin; she triumphs over 5 demons. and how many of them there were, namely five, cried out with a loud voice; and suppliantly demanded to be dismissed by her, because they were burning vehemently. Who at last dismissed by the Virgin, with the greatest wailing and lamentation withdrew. But when morning came, that is, on the day of the Lord's Nativity, the Virgin of Christ sets out joyful to the church; and receiving Communion is soon caught up into the embraces of her most beloved Bridegroom.

[193] Then after the Octave of the Epiphany, when the Virgin of Christ proposed to receive Communion, In the year 1287 she is tortured from 26 Jan. to 2 Feb. for as it were three nights preceding the day of Communion, she sustained the gravest torments from a certain demon. Then before the feast of the Purification, the Virgin of Christ, for as it were a whole week, on each night was tortured by a certain demon, by whom among other things a very great wound was inflicted on her, which was perfectly healed only on the last night; and on the following day, that is, on the Vigil of the Purification, the Virgin of Christ received Communion. But of the gravest and many sufferings, which the Virgin of Christ sustained from demons throughout the whole of Lent, I know not how to write you anything: then throughout the whole of Lent by 71 demons: but know this of the number of demons, that there were seventy-one, who all on the last, that is, on that night which precedes the day of Good Friday, confounded stood before the Virgin, and declaring the series of their whole malice, asked with tearful voices to be dismissed. Who at last dismissed by the Virgin with the greatest howlings withdrew. But the Virgin of Christ, as they withdrew, merited to be consoled by her most beloved Bridegroom; and compassionating her Beloved every moment, received all the stigmata of the Lord's passion most evidently. For on the Vigil of Easter, but she is consoled on Easter, 6 April. while the Virgin of Christ offered herself to be seen by us

her feet shod and her hands diligently protected with gloves manifestly intimated the hidden stigmata, and the descending little rivulets of blood reddened the Virgin's forehead all over. Therefore the Bride of Christ on the holy day of Easter received Communion, and immediately flew over into the most sweet embraces of her most beloved Bridegroom.

[194] Then when the Virgin of Christ, after the feast of Philip and James, ought again to receive Communion; for as it were a whole week, on each night she was most grievously tortured by a certain demon: At the beginning of May tortured with tongs, by whom among other things a very great wound was inflicted on her, which was cured only on the last night. Moreover for three nights preceding the day of Communion, she was afflicted by a certain other demon: who, coming on each night into the chamber of the Virgin, and carrying tongs in his hands, threatening said: Unless you, most wretched of all human beings, come to your senses more quickly from your erroneous life, I will crush your head by constricting it, and pull out all your teeth, broken, utterly from your head. Saying these and things like these, perceiving the Virgin wholly immovable, filled with great fury, he rushed upon her; and having seized the Virgin, now by the head, now by the teeth, constricting and whirling with the tongs, horribly tortured her; and this done, immediately withdrew: as he withdrew, the Virgin of Christ on each night is consoled by her most beloved Bridegroom, and fully cured of every injury. But on the following day, that is, on the fourth day of the week after the feast of the Finding of the holy Cross, the Virgin of Christ received Communion, she is consoled on the 4th of the same. and immediately flew over into the embraces of her most beloved Bridegroom. Then before the feast of Pentecost the Virgin of Christ for as it were a week was grievously afflicted by a certain demon, From the 19th to the 25th she is vexed by the presentation of an infant; who among other things inflicted a very great wound on her, which was healed only on the last night. Besides these she was afflicted by a certain other demon for as it were three nights. For that demon came on each night into the chamber of the Virgin, as if carrying a little wailing infant in his hands; and threatening said: Unless you, most wretched seductress, are willing at once to come to your senses from your perverse life, I will defame you manifestly before all concerning your familiarity with the Priests, and reveal to the whole world that you have borne this little infant by the Parish-priest of this town. And when, blaspheming these and many things, he perceived the Virgin wholly immovable; rushing swiftly upon her, with the aforesaid little infant he horribly beat her. But as he withdrew, the Virgin of Christ on each night is visited by her Most Beloved, consoled, and marvelously comforted. But when morning came, that is, on the holy day of Pentecost, the Virgin of Christ sets out joyful to the church, and receiving Communion is at once caught up into the embraces of her most beloved Bridegroom. Then after the feast of Pentecost four days having passed, she is wounded on the 30th. the Virgin of Christ is grievously afflicted by a certain demon, for four nights; by whom among other things a very great wound is inflicted on her, which is cured only on the last night.

[195] Then before the Nativity of St. John, when the Virgin of Christ proposed to receive Communion, She is tortured from 22 June to the 29th; for two nights preceding the day of Communion, she was grievously afflicted by a certain demon. Then after the day of Communion, about three days having passed, the Virgin of Christ for five nights was most grievously tortured by a certain demon: who among other things inflicted a very great wound on her, from which fresh blood continually dripping seemed to water the Virgin's footsteps everywhere, and was fully cured only on the last night. Then before the feast of the Assumption of the Blessed Virgin, for as it were a fortnight, on each night she was horribly afflicted by a certain demon; who among other things, piercing the Virgin's body from the bottom up with a most sharp instrument, inflicted a very great wound on her, which, continually overflowing with blood, was uncured only until the last. likewise on 7 September But on the day of the Assumption the Virgin of Christ, coming to the church, received Communion, and at once caught up flew over into the embraces of her most beloved Bridegroom. Then about the Nativity of the Blessed Virgin, before 9 October. when the Virgin of Christ proposed to receive Communion, on that night which preceded the day of Communion, she sustained the gravest sufferings from a certain demon, which the same demon renewed in the Virgin after the day of Communion. Then about the feast of Dionysius the Virgin of Christ, for several nights, was grievously afflicted by a certain demon; from whom among other things she received a very great wound, which lasting in the Virgin's body was healed in one night. But on the following day, that is, on the Saturday after the feast of St. Dionysius, the Virgin of Christ came to the church; and receiving Communion, was soon caught up into the embraces of her Beloved. But after these things, about the feast of All Saints, and on the 24th of the same. the Virgin of Christ for a whole week was horribly tortured by nine demons; who, coming on each night into the chamber of the praying Virgin, reproving the Virgin's whole life and conversation with various and wicked words, lyingly asserted that she was seduced in all things; and unless she at once departed from her perverse life, and denied her God whom she had hitherto worshipped in vain, threatened to kill her by a most bitter death. Threatening and blaspheming these and many things like these, during the first two nights indeed they withdrew, and inflicted no bodily injury on the Virgin; but on the remaining nights, after various threats and reproaches, the aforesaid demons horribly assailed the Virgin, and with most sharp instruments piercing through the body of the Virgin of Christ, namely, the head, cheeks, breast, knees and feet, each one piercing one part each; by shaking and dashing her most strongly against the ground and walls tortured the Virgin unutterably, and amid the most fierce torments insulting, and blaspheming said: O most wretched seductress, now you manifestly see that you are under our power. The rest is wanting.

BOOK V.

Containing the other Letters given to Christina and to her familiars in Stumbele.

After those Letters, which Friar Peter compacted into one body, and which we have distinguished into two books, the second and the third; the compiler of the Jülich Codex added, whatever besides of letters given to Christina by Peter or others, or written about her to her familiars, he could find in Stumbele, with no order at all of subjects or times observed, no connection introduced. But since without this the matter would seem to be wholly insipid, though otherwise by no means to be despised, we will try to provide that very thing which Peter would have done, if he had had them: yet noting in the margin the order-number which each Letter has in the Codex itself.

CHAPTER I. Letters given from the year 1270 until 73.

[1] Friar Peter, transferred from the Cologne studium to the Paris one, in the month of April of the year 1269, and arriving there on 10 May, Before Peter departed from Paris, as you have at the end of book 1, and the beginning of II; remained there one year, two months, eighteen days; and the Theological course finished was sent back into his Province, in the year 1270, on 27 July, as you have at no. 42 of book 2. Meanwhile he himself had testified at no. 24 of the same book that several letters were written by him to the Virgin, of which very few are extant. Nevertheless I find one, which is also the first in the Cleves Codex; and seems to be consequent upon Letter 11 of book 11 at no. 37, in which John the Parish-priest had signified, that Christina on the Sunday Reminiscere, then falling on 9 March, and Friar Gerard of Grifo preaching of the Lord's Passion, received the five wounds, and on her head a crown, and was given gall to drink. On this occasion Peter seems to have written to her: and he wrote in this manner.

[2] In the power of the Holy Spirit to the most beloved and sweetest Virgin of Christ Christina, Friar Peter, to be inflamed with eternal love, he writes to Christina, to be delighted with interior sweetness, and at the end without end to be exalted with supernal honor. Letter I. Since, Dearest one, according to Augustine, there are certain goods, least and weak, as are the goods of the body and of time; there are also middle goods, as the goods of a pious mind, and of a gratuitous and also grace-giving gift; there are also highest goods, as the goods of blessed eternity, and of eternal blessedness. In these, Dearest one, let us dispose ascensions in our heart, and from the least goods let us advance to the greatest; nor let us desist from this advance, until we are able to see the God of gods in Sion. Truly the present goods, although they are judged to be goods, because they proceed from the Good; yet are recognized to be the least, and he teaches to withdraw affection from bodily goods, by reason of brevity in duration, fewness in enumeration and possession, smallness in value, anxiety in acquisition, solicitude in conservation, pain in the inevitable loss or separation; so that by these and very many other defects and innumerable inconveniences they prove themselves to be not only least goods, but rather false and deceptive, nay even harmful on account of the abuse of some, because to sinners they are turned into evil. From these therefore, Dearest one, let us withdraw our affection, as from a term to be left, and deservedly to be despised. And because no one can come to a term distant from a term, except through a middle; nor can dwell at the same time in both terms; therefore it is said, he who loves the world, the charity of the Father is not in him.

[3] and to seek only spiritual things; Therefore, Dearest one, let us seek with highest desire spiritual goods, as virtues, and the gifts of the Holy Spirit, and the solaces of the heart, the heralds and preludes of eternal life; that through them, as by secure paths, we may enter into the eternal tabernacles. And indeed these goods are deservedly judged middle; because for those passing from temporal to eternal things they are known to hold the middle place, without which to the eternal things, being inaccessible to every created nature, no one ever, not only of men, but not even of Angels, has attained. Then also, because they partly pass away with temporal things, as the goods of the active life; partly remain with the eternal things, as the goods of the contemplative life, by reason of which the greatest part is pronounced to be the best: which also the Apostle determines concerning the virtues, saying, that Charity is greater than faith and hope, because it never falls away. To charity therefore and to the exercises or rather leisures of the contemplative life, as to the supreme goods of the present and eternal life, let us cleave with fervent desire, with continual study, than which nothing is found more pleasant, nothing more useful, nothing more durable. O how happy will he be, who has been kindled with divine fire in Sion, namely the Church militant, that at last he may wholly glow in the furnace of Jerusalem, namely of the Church triumphant! But I judge no less happy him who has passed from the contemplation of God in a mirror and a riddle, and has arrived at the vision face to face in the same likeness and image. We shall be like Him, says John, for we shall see Him as He is. And Paul, We, beholding with unveiled face the glory of the Lord, are transformed into the same image, from brightness to brightness. that she may be transformed into the image of Christ. Thus therefore to contemplate and thus to be transformed Augustine pronounces to be the highest good. And rightly. For what is more beautiful to

contemplate, than the splendor of glory and the figure of the divine substance, the brightness of eternal light, and the mirror without stain, representing all things, beautifying all things, conserving all things in perpetual vigor? Alas for me! alas my soul! why are you anxious about many things, and troubled concerning very many, when one is your good, in which you will possess all goods? O sweetest and inmost Bride of Christ Christina, what shall I say of the aforesaid word of the Apostle, We are transformed into the same image? What more glorious, what more noble, what more sublime than this transformation could be found? But blessed be God and the Father of our Lord Jesus Christ, the Father of mercies and the God of all consolation, who through the benefits shown in the present has certified us of the future. For if God sometimes, out of the special grace of His Passion, deigns to imprint in the present life the traces and stigmata, worthy of memory and reverence; surely He will not deny to His lovers the insignia of His glorification. For if we suffer together, we shall also reign together: because if we have been planted together in the likeness of His death, we shall be so also of His resurrection: because He will reform the body of our lowliness, configured to the body of His brightness.

[4] Then in the same year Peter visited Christina on his journey, Peter, after visiting Christina in 1270 returning to Sweden, a guest at Cologne, while his companion recovered; for thence he made an excursion to Stumbele on 13 August and 29 September: which visitations make for us Chapter V of book 11. But how grievously the Virgin felt this separation, the Letters described in order declare. But Friar Albrandinus, preconceiving in mind such mourning of hers, known to her already since the year 1267, and once in the 7th and 8th Visitation a companion of Peter; to him going to Stumbele, and thence about to continue his journey, gave this consoling Letter to be handed to her.

[5] To Christina, most dear to him in Christ, Friar Albrandinus the Roman, to receive health and consolation in adversities. Letter XXV. For it belongs to friends, whose same willing and not-willing is recognized to be, that as they are confederated in prosperity, so in straits and sorrows they apply to one another opportune remedies. Hence it is, that since I was once somewhat your familiar and friend, I grieve not undeservedly over those things which befall you at present. Behold dearest Christina, Friar Aldobrandinus compassionates Christina, the hour has come in which your ears hear, not the voice of exultation and joy, but of bitterness and mourning. For the voice of the turtledove has been heard in Stumbele; the voice, I say, of one weeping and deploring the last departure of your beloved Peter; and therefore my heart is troubled over you, Christina, and my spirit laments in my inmost parts; nor is it right that there be place for gladness, where so bitter a divorce of friends has come. Who will console you, O Christina, so sweetly as Peter? Can any other be found anywhere so suitable a consoler for anyone? You may go around the sea and the dry land, nowhere will you be able to find one. Can Gerard, called of Grifo, be made equal to him, in that he is now intent on the free possession of you? Far from it. For he does not know how to bring forth votive words like Peter, according to the desire of the hearer. as one bereaved of her inmost friend; What then did you commit against Denmark, O Christina, that suddenly it has become your enemy, taking away Friar Peter? I believe that whatever you see is turned into bitterness, because now soon you will not behold your friend. I adjure you, O dearest little ladies, who according to custom are present in Stumbele, that over the contrition and bitter departure of these two beloved friends, Peter and Christina, you may be willing to apply solaces. Let the Parish-priest John perform the office of consoler, and he invites her companions to console. where there shall be place, taking up his little rod, and let him dispose himself with whole body and heart, as becomes friends of God, and let him begin to sound forth a song of sweet melody about the charity of God; perhaps the Spirit in Christina will be revived in Christ Jesus. And you, Gertrude her sister, who were wont to sing sweet songs, now study to sing more sweetly about the love of Jesus Christ at the departure; lest excessive sadness absorb the hearts of the friends. I ask you, O Christina, that you take a cloth, with which you may wipe away the tears flowing from your eyes. Behold, the time of lament and weeping has come, which those tears testify, which when you returned from Cologne you poured out under a certain tree. And what succeeds for you in place of your friend in your delights? I believe nothing else but weeping; in that perhaps there will be a little rest. Farewell and pray for me, if it please. Greet the Parish-priest on my behalf intimately, as you can; because, though absent, I am his good friend. Greet the mother of the Parish-priest and Hadewig.

[6] A greater solace could be the Letter, which, after about forty leagues completed, Peter, having arrived at Minden, gave on 8 November.

To his dearest daughter, and most beloved friend in Christ, Christina, Friar Peter, Peter also writes, having arrived at Minden on 8 Nov. to feel the inmost joy of the Holy Spirit, not only in the heart, but also to confess it with the mouth, and to praise, for the Lord is good, with health of body and soul. Letter VIII. Although my heart is wholly in motion, on account of the solicitude of the journey and the burdens of labor, and therefore I can write to you nothing pleasant, nothing solacing, yet, having had the occasion of the bearer, I did not wish to dissemble to signify to you, that on the third day before the feast of Martin, sound and strong, I came to Minden; where, kindly received, I remained three nights. But if indeed, dearest Sister, we are mindful of our Beloved, we shall most easily forget all evils present, past, and future; of our Beloved, I say, who gave us so great goods, and wrote to us ourselves, but also promised incomparable things. Dearest one, although God has given me very many solaces on this journey, and he rejoices over his friendship with her; so that in comparison of these the sufferings of this time are not worthy, I do not say compared to the future glory, but to the present gladness; yet one thing there is which gladdens me above all, namely because it has been given me to understand what is said; For I have betrothed you to one man, to present a chaste Virgin to Christ. Dearest one, of this word I have great discourse to you, which cannot be comprehended in the present little paper. But ask the Lord, Dearest one, and, betrothed to God and to my soul by divine love, that we may keep the faith of this betrothal undefiled, and feel the pledge of love uncontaminated. Dearest one, and dearer than every temporal thing in the charity of God, may you live, flourish, be well, advance, and besides God outside Him feel no love, consent to none; but may He himself be to you life, be sense, be affection, be wealth, be consolation, be delight, be the possession of inheritance; without whom there is nothing which we seem or strive to possess, to love, to enjoy.

[7] Dearest one, hasten into the place of light and refreshment, the place of pasture and gladness, he wishes her quickly to emigrate to heaven, the place of charity and joy, and exceedingly hurry to enter: because I suffer weariness, to dwell so long, and alas! how long? in this exile of misery and sadness. Which I write therefore, because you wished that you would leave me surviving in this world: but I become impatient that you delay so much. But one thing there is which I ask you to consider, because, if already so hard is what I feel, since yet I have you as a companion of the journey, surely the greatest solace of my heart; what shall I do when I shall have begun to walk solitary? Therefore, Dearest one, with all the attention I can I ask and beg, that you precede me quickly, and that you urgently ask of your Friend that I may be able to follow in haste: for if it could be, nowhere without you would I wish to remain long. Which I say therefore, because as in the present I have found God more familiarly in you above all men; so I hope that I shall find you more familiarly in God in the future. Whence not in you, but in God I place the gladness of my heart; that he himself may quickly follow, yet you are a little vessel, as I believe, of the divine habitation, and for this reason and no other the object of my love; according to that: Lord, I have loved the beauty of your house. Dearest one, may you live and be well in the Lord our Friend, whom on my behalf you may most devoutly greet, and on behalf of us both say; I have sought your face, your face, Lord, will I seek: in which I greet you, Sweetest one, and to whom I recommend you as to body and soul. Dearest one, hasten to meet Him, because coming He will come, and I hope that He will not delay. Even if to lovers all swiftness seems tardy, and therefore painful; yet when they have apprehended what they desire, then the days of labor will seem few, before the greatness of the love of the Beloved apprehended. Dearest one, let this be your solace, which will be the reward of eternity. Greet all whom you know are to be greeted, etc.

[8] Another from the same journey Peter wrote, before he should cross from Halmstad, Peter writing again in the year 1271 from Halmstad, where he had arrived on 6 December, the following year into Sweden, in these words:

To the dearest, and in the bowels of the charity of Christ exceedingly to be loved, sister Christina, her brother, Friar Peter, the increase of sincere charity. Letter IX, You shall know, Dearest one, that in body indeed I am sound, but in heart greatly distracted, on account of the very many impediments which I have suffered on the way. For although on the Sunday next after All Saints I entered our province, yet I could not proceed further, nor sooner than on the day of St. Nicholas I came to Halmstad, which is the last house of Denmark, nearest to the kingdom of Sweden. Whence still on the Sunday within the Epiphany established in Denmark, on account of the lack of company, I wrote you this letter, not knowing when I shall be able to set out on the way toward Sweden. But I have still so great a way to my home, through deserts, woods and mountains, as is, I think, from Cologne to Paris. This also you shall know, that although for many years there has not been so great cold as there was this year in Denmark, yet I did not put on a fur garment except for two days about All Saints, before the Epiphany of the Lord; for then a fur garment was sent me from my home. he asks her prayers, This I write to you so diligently, because you asked me about this so humbly. But thanks be to God, who has preserved me sound in these and in many other dangers. But if anything in all things pleases God, this I willingly offer you, that for my negligences you may be willing to appease God with me by your prayers. For (as I think) I have rarely or never been better in need. And I ask for God's sake, by all that I can, that you obtain for me from God patience and meekness.

which I can.

[9] But, most beloved, let these things be said about the labors of the body: but about the pains of the heart know this also, as one deprived of divine solace, that in all the days of my life, after I knew anything, never for so long a time have I felt God so estranged from me. Whence over these things I beg you to compassionate me: for a double weariness afflicts me; namely the memory of past goods, but alas! lost; and the presence of evils, but alas! more committed than assumed or inflicted. But since I could fill papers with relating these things, and consume very much time, and inflict weariness on you (intent indeed on more delightful things); in this I will here put an end, that you may be willing to pray for me assiduously and affectionately to God, that He may be willing to delete my defects with perpetual oblivion. Alas! my most beloved, it is not today, as it was once, whence in my letters I can converse with you about the Beloved; but rather whence I ought to complain about His absence. Alas! my dearest, I know not what to say, now that He is gone, He whose abundance once made him write so prolixly. when I know neither the Beloved nor myself? For when I was once in His presence, light was in my heart to investigate, and delight was at my mouth to bring forth, and ease was at my hand to write. (For whence else would I have sent you letters so long and pleasant?) But alas! and alas for me! because the joy of my heart has failed, my choir is turned into mourning, the crown of my head has fallen: therefore our eyes are darkened. Most beloved of God, and sweetest to me, this I write to you not without cause, although I cannot disclose to you the cause of so great weariness. This only do, that you pray for me, and ask God that I may at least be able to see you once before I die. Sweetest one in the Lord, greet all my friends, especially all the Hillas and your parents, and the sister of the parish-priest and all the others, and recommend me to their prayers. Again, may you be well. On the day of St. Vincent I sent this letter: sound on that very day I set out on the way toward the kingdom of Sweden. I wrote to you before, after my departure, four pairs of letters from diverse places. Farewell. May the divine grace ever preserve you.

[10] Friar Mauritius But how moreover and when Peter arrived at Skeninge, Christina learned from the Letter of Friar Mauritius, who once accompanied Peter on the 5th visitation, and afterward passed from the Cologne to the Paris studium, thus writing:

To the devout Virgin of Christ, and most dear to him in the Lord, Christina of Stumbele, Friar Mauritius, studying at Paris of the Order of Preachers, health and the consolation of the Holy Spirit. he excuses himself that he now writes for the first time, Letter XX. To write to you is indeed not irksome, but truly full of joy, since I delight to speak with you as with my own heart. But because I had no matter for writing, fearing the dangers of the roads in letters, especially destined for women, distracted by diverse business and occupations, I omitted to write back to you for so long a time. Whence do not take it ill, nor impute it to ingratitude, pardoning me such omission; knowing this for true, that although you are forgetful of me as I fear; and he announces about his arrival at Paris, yet, having always afterward the memory of you, not only in private prayers; but also among honorable Friars and strangers, in all conversations, I have always had your person recommended; hoping and wishing this same, according to your promise, to be done for me by you. But you shall know about the state of Friar Peter, your companion and mine, that I with my companions at Paris received one little letter, not sealed, after the Octave of Trinity on his behalf; in which he said, that sound and unharmed, after many labors and spaces of lands, on the sixth day of the week after the Purification of the Blessed Virgin, he came to Skeninge, his convent; and on the fourth day of the week after Matthias, began to lecture there; asking your love in the same letter, and about Friar Peter's arrival in his homeland; that you be mindful of the ancient charity and intimate familiarity, and that for him and his friends, as he trusts in you, you be willing to beseech God assiduously. To you he could not send any letter, on account of the shortness of time and the haste of the messenger; scarcely sending this one to us. This he wrote to me, and no more; among other business to be procured for him, that I should greet you on his behalf, intimating his state.

[11] But about my state, your special friend, but hidden on account of the fear of the Jews, you shall know, that passing through fire and water, having suffered many tribulations in body and soul (as I believe, you have understood from the Friars), on the day of St. Mauritius I came to Paris, where on account of the change and novelty of diet I never remained in the same state, and about his sickness from the change of climate, but was assailed by diverse infirmities throughout the whole winter until after Easter, from all of which, by the grace of God and great care of myself, before the Ascension of the Lord I was fully freed and cured; and now I grow accustomed to eat eggs, more spoiled and of small quantity, than those eggs of Eifel, which are given to our Friars at Cologne; I am more anxious in this solitude, recalling fresh eggs and herbs, beside the pot of meat as we sit and see and eat. I descend more often to see, although not in body, into the Stumbele Egypt; and, if it were lawful, I would descend in body, and would have descended more often, and several other companions with me, even if from Paris it were ten miles farther than from Cologne. But of this enough. I ask that you be willing to signify to me the state of you and your Friars; and you, Lord Parish-priest, and he greets the known people of Stumbele. your state and that of your mother and household, as soon as you can, that I may signify it to Friar Peter: because I have some messengers, as I believe, who will go to his land. Farewell ever in the Lord, mindful of me in your prayers according to your promise, and the confidence which I have of you, when you have spoken secretly in your chamber to your Bridegroom Jesus Christ. Greet on my behalf your mother, father, your sisters, etc. I do not wish you to show this letter to anyone; lest through the sinister interpretations of anyone some mark be cast back upon the writer. Tell Lady Beatrix, that for the returning Friars from the Chapter she prepare fresh eggs, and a relish of new cheeses, and have memory of me, when it is well with her among the Beguines. Given on the day of the blessed Vitus and Modestus. Farewell and pray for me.

[12] Then several other Letters the same Mauritius wrote to Christina; of which one alone remains to us, recorded in the Cleves codex; and after one or another year, the Prior of Brunwilre, a special friend of the Virgin, having died, given likewise at Paris, in the year perhaps 1272 or 3, to this effect.

To the devout Bride of Christ, and ever to be loved in the Lord, Christina in Stumbele, Friar Mauritius, dwelling at Paris in study, health, and the consolation of the Holy Spirit. Letter XXIII The same again, having gained an occasion of writing, It wearies me to write to my own people, among whom I am given over to oblivion as one dead from the heart; but it shames me at present to draw back my hand from writing, affection indeed driving off the weariness. For although the hope has perished, which for so many writings had promised even a single reply; yet that I should write again the occasion of the bearer of the present has induced me. And now, Dearest one, that I may speak singularly and more familiarly; taking boldness from your humility, I know and have understood through the bearer of the present, that manifold tribulations and pains have surrounded you, on account of the injuries of your parents, which they sustain, and the death of the Prior your friend and mine. Nor am I ignorant of the swelling waves of adversities, he consoles Christina's afflictions. by which the little ship of your mind is tossed now for a long time, amid the perilous and stormy tempests of your special enemies: and therefore I compassionate you the more heartfelt, out of the charity with which I love you in the Lord, the more feeble and weaker the female sex is, to sustain the assaults of tribulations and vexations. Yet because I reckon you a strong woman in straits; I hope in the Lord, who is the strength of those hoping in Him, that He will grant you constancy, and from on high virtue, to resist so many and so great calamities; and will make with you in them a good end, and with this temptation a desired outcome. I exhort therefore in the Lord and ask, that, taking up the spirit of fortitude in adversities, you cast your thought upon God, and direct wholly your prayers to Him: for He it is who strikes and heals, wounds and cures, and after the blows of mourning applies the soothings of consolation. Farewell, mindful of me in the morning prayers before God, according to my confidence in you, and your promise. Greet the Parish-priest, his mother, and his sisters and yours. Written on the night of St. Valentine after Matins: to which more could not be added, the writer being occupied in other things.

NOTES OF D. P.

and distant from the metropolis by a journey of about 4 hours.

p Above the word "Cheeses" was written "Cherries"; from which our peasants in Flanders make an excellent relish and keep it for the whole year: I see meanwhile a difference both of spirit and of style, between these and Friar Peter's letters: so that I do not wonder that Christina, wholly serious and intent on divine things alone, could be less captivated by these.

q St. Valentine is venerated on 14 February.

CHAPTER II. Various things written for the solace of the afflicted Virgin, with the hope of an approaching visitation.

[13] After these things it happened that Christina's father, almost all his former fortune lost, Around the year 1274, to the afflicted Christina was entangled in great debts and difficulties, namely about the year 1274. When Peter had understood this, he took the occasion of inviting her to himself, to be joined to the two spiritual daughters whom he had acquired for himself there, in this tenor:

To his dearest sister, and friend, and daughter, Christina of Stumbele, Friar Peter, Lector of the Friars Preachers in the Province of Denmark, the health which he wishes for himself, namely the present and the eternal, in the charity and sweetness of the Holy Spirit. Letter VI. Dearest one, I received your letter in autumn, long desired and offered to my longing mind, in which you gladdened me marvelously, although in it you signified to me many things about your punishments. For I know no greater joy in the world for me, than to perceive some news of you: because in it I perceive news of Christ, commonly loved by us. Peter announces that he has spiritual daughters of marvelous virtue; Whence for the aforesaid letter I thank you from my heart. But about my state you shall know, that I am sound in body, although in spiritual goods I (as I fear) am much deficient. The Lord has also consoled me in these parts through certain devout Ladies: of whom some wear the habit of our Order, some the secular habit, and some that of the Beguines, of whom I also wrote to you before. For I have one daughter well 72 years old who has suffered very many punishments, one 72 years old, and merited very many consolations from the Lord. For for four years and a half she never lay down, but continually sat, or walked a little. In which time she never ate except twice in the week, and then only bread and water, and this in such a weight, that I think it would not exceed in weight a Cologne shilling of pennies: but also the bread itself was baked under ashes.

[14] I have another daughter, who has marvelous grace from God, and another and very many revelations: who continually abstains from meats, and most rarely drinks beer, and still more rarely eats milk-foods: who every sixth day of the week is in rapture, so that it begins at midnight, and she returns to herself about Vespers: who also sometimes has the stigmata, and bears very many signs of Christ's passion in her body; who is continually clothed in a most rough hair-shirt when she is sound, except on solemn days. But she is most frequently in prayer who revealed to him various things about her: and contemplation; but she studies very much in the giving of alms and the service of the poor. And about her I would have more to signify to you, if there were time: of which at least know this one thing alone, that in this she takes after her father best, that she loves you with marvelous affection; and some things which were contained in your letter, she revealed to me from afar quickly. But she always calls you Sister; because I told her, that you are my daughter, and that you call me Father. But she desires with marvelous affection, to see you, if it were possible: and she hopes that this desire of hers ought to be fulfilled, if she lives, that you three ought to come together into one. But, Sweetest one, consider and recognize, for what cause I have written this to you: namely, that together with me you may give thanks to God and on my behalf, who, not by my merits, but by His gratuitous goodness, was willing that I should participate and be conscious of the secrets of His Saints, or rather His secrets which He has done and shown in His Saints.

[15] O sweetest one, you ought to know, that as from you, so also from the said daughters God has removed me far. For now I have been sent to another house: namely as Adam, on account of my sins, I am a wanderer and a fugitive from the face of the Lord. For God's sake, consider, that we once walked in the paradise of the Lord, from whom he had to depart, transferred to another Convent, that is in the place of pleasure: whose presence has been taken away, so that scarcely the memory has remained. Would that you had seen the tears of your father which he poured out while he wrote this letter: I know for certain, that your bowels would be moved to mercy, and to compassion. Do not wonder, Dearest one, that I write to you more rarely, because I do not have the opportunity of messengers, in that I dwell in the depth of the land, whence rarely pilgrims, but no merchants are wont to go out. My daughter, whom I called your sister, asked me, that I should greet you on her behalf, until the Lord grant that we all may yet in this life be able to greet one another in presence. Farewell. Write back to me for God's sake. May the divine grace ever preserve you. The souls of my carnal brothers I recommend to you, and he commends his two deceased brothers. who both died in one year, after I returned. Greet all our friends, and especially Lord the Parish-priest, and your father and mother; all the Hillas, and Gertrude the sister of the Parish-priest, and Aleidis the blind. May the divine grace ever preserve you. Pray for me.

[16] Restored to the Skeninge Convent Whence he wrote these things, or to where he was sent, he does not explain; but repeating the same invitation in another Letter, under the title of Lector of Skeninge, he makes us know, that that exile, as it were, was not long: thus he writes:

In the Son of the Virgin to his dearest daughter and sweetest friend Christina of Stumbele, he consoles her over the loss of friends; Friar Peter Lector of Skeninge, the consolation of the Holy Spirit, with the daily increase of all virtues. Letter XXVIII. I heard, Sweetest one, and my heart was troubled, that you are manifoldly tribulated, on account of the persecution of the demon; and manifoldly desolate, on account of the withdrawal of friends: and therefore I wish for you that for desolation may succeed, by the clemency of God, the consolation of the Spirit; and for the grave disturbance of the body, the increase of virtues. For I know who promised, I am with him in tribulation, I will deliver him, and glorify him. Nor is this hidden, That virtue is perfected in infirmity: for I will gladly glory in my infirmities, that the virtue of Christ may dwell in me. O my Dearest one! to what have I come? what have I written? For indeed delighted by divine sweetness, inflamed with His love, illumined by His splendor, I was wont to write about the coming of the Bridegroom and the meeting of the Bride, their mutual converse, banquet, fellowship; how great familiarity, charity, joy is found between them. But, alas for me! because when I lost the Bride as to presence, and the influence of the gladness of the Bridegroom's friend: and therefore the joy of my heart has failed, my choir is turned into mourning. But among the other small and excessive solaces of the heart of the present life, this one is to me a special refreshment of sadness and joy of heart, when the delightful memory of you occurs to me, of which indeed the reason is not to be lightly esteemed: for scarcely or ever can I recall you, unless the memory of the Lord of whatever kind also occurs to me: so that it becomes evident to me, that Christ and Christina, the Friend and the Beloved, the Bridegroom and the Bride, are mutually akin to each other; so that from this I may prove for certain, from what fountain proceeds the love with which I love you, and am loved by you.

[17] You ought also to know, that scarcely or never am I mindful of the Lord, and he protests that a perpetual memory of her is vigorous in him, but that your memory also at once arises in me: and therefore I most frequently desire, that the memory of you may never depart from my heart, which is delightful to me on account of you, but most highly delightful on account of the Lord, who continually represents it to my heart together with Himself. O my Dearest one, who am thus consoled at whatever hour by the memory of you, what would I do if I merited to behold your presence? Surely I would be wholly gladdened, and (if it were lawful to say) would jubilate: because as now your memory generates the memory of the Lord, so present it would present His presence. How would I not rejoice, who would rather rejoice together with a person, who could say: I live, now not I, but Christ lives in me? and what he said, he would prove by deed, or rather confirm by miracle, adding; I bear the stigmata of my Lord Jesus Christ in my body: but to see these is nothing else, than the Lord's mirror and a divine spectacle. Dearest one, to meditate on this, I called wisdom; but by beholding, I experienced the highest gladness: with great spiritual fruit to himself. but also now by recalling for this, I sweeten all sadness. I counsel therefore, Dearest one, that these things may never depart from your eyes: and I am sure, that you will be safe from all adversities. I wrote to you about the provincial Chapter two letters, in one of which I signified to you that if you wished to come to our parts, I would wish to be to you a Father, counselor, friend, consoler. And because I have six religious daughters, among whom you might dwell, who would gladly provide you with food and clothing out of their patrimony; which also I now write. Whence what pleases you about this, you may have Friar Laurence write back to me, with full notification of your state, as quickly as you can. I am sound, your Father: and, as to body and the world all things succeed for me prosperously enough; although as to spirit, I suffer very many defects. Farewell, Dearest one, in the Lord. Greet all my old friends. Written on the third day after the feast of Dionysius. Farewell.

[18] Christina did, through the same Friar Laurence, what she had been bidden; Christina's letter received in the year 1277, and wrote two Letters; whence book III takes its beginning: then also she seems to have written that other one, whence, a particle excepted, about Christina's fall into the deepest mud, it is added at the end of the same book; although that fall seems to pertain to the year 1277, in which also the Parish-priest John had died. Moved by these and other things Peter wished to console Christina with some hope of his visitation, writing thus.

In the Son of the Virgin and Bridegroom of Virgins, to the dearest Virgin, in Christ's name the most heartfelt Christina, daughter and friend, or more truly the half of his soul, Brother and Father, friend and secretary, to be comforted in the Holy Spirit, to be preserved against adversities, amid prosperities both in things to be done and in things to be omitted to be directed, corrected and instructed by His gift and light. Letter V. Dearest one, I judge that the sweetness of the consolation, which your letter contained, he alone felt who received it: because she alone knew what she sent.

For you shall know that in the said letter I understood the sincerity of your heart, and the taciturnity of Virginal modesty: and a twofold affection was generated in my soul from it, about her adversities, namely of compassion and of consolation. For how would I not compassionate my friend, so dearly loved, afflicted in body, desolate in heart? destitute of exterior things, bereft of friends and parents, deprived of counselors and consolers? Surely on account of these and things like these my bowels were moved, and my inner parts pierced with the sword of grief, because I am placed so far away, and because the burden of so many disturbances, to be dreaded even by any most strong ones whatsoever, I cannot lift with you on my shoulders: for I would gladly compassionate you, desolate, that I may be able to reign together with you, glorified. But the state of your heart, immovable between prosperity and adversity; your patience, amid the demon's persecutions, the body's afflictions, the loss of goods, and the bereavement of friends, inviolable, has poured into me no little consolation: For I know that the Lord will make with the temptations an outcome.

[19] Dearest one, because the consideration of the reward diminishes the force of the scourge; because we know, that the sufferings of this time are not worthy compared to the fault which is forgiven, he consoles her by the consideration of the reward. to the grace which is sent in, to the glory which is promised; because that which is in the present momentary and light of our tribulation, beyond measure works in us in the sublimity of eternal glory an eternal weight of glory. Therefore let us dilate and purge our heart, to consider the divine benefits, to contemplate the rewards of the Blessed, to behold the presence of the Saints and the eternal solaces. Who could ever worthily think and recount the divine bounty, with which He gave us His only-begotten, as a mirror of conversation, an example of operation, a mastery of instruction, an incitement of love, the occasion and cause of consolation, the price of redemption, and the reward of remuneration. Dearest one, from these let us conceive the ardor of charity, the beauty of honesty, the virtue of stability, the love of purity and holiness; that we may feel in ourselves what was also in Christ Jesus, who through the bitterness of the passion arrived at the triumph of glorification. Let us lift our eyes to that supernal Jerusalem, which is free from all fault and misery, lying under no troubles, lacking no delights, abounding in internal and external joys. Let us also consider the present solaces, although in respect of the future felicity small in themselves, yet exhilarating from the marrow the soul, and all the inner parts; according to that, My soul shall exult in the Lord: nor this alone; but also all my bones shall say, Lord, who is like to you? Moreover, Dearest one, long and much I have desired that I might be able to see you, and to speak to you; but until the present I have been hindered. But I hope in the Lord that this year I shall see you, if it shall please the divine will. Dearest one, may the Lord console you; that truly, for your consolation, I intend to visit you ... bodily. May your spirit be well and exult in God our Savior. I am well as usual. About my state the bearer of the present will be able to signify more to you.

[20] Who this bearer was, I do not divine; the same perhaps, who from the Province brought the following Letter from Friar Mauritius, now Lector, thus conceived:

To the devout and beloved in Christ Christina, servant of God, Mauritius, Lector of Seevalia, of the Order of the Friars Preachers, health, and after the present misery to contemplate the true Bridegroom in Sion with unveiled face. Letter XXIX Although absent in body, yet present in spirit, he commends himself to her prayers. mindful of all the goods which you have done to me, I thank you from my heart; signifying that I am sound by God's grace in body, would that also in spirit! As the bearer of the present, whom you know well, will be able to relate to you more fully about this and other things. I ask humbly and devoutly, that you do not forget me in your prayers, who am placed at the ends of our Country. Greet your sisters, and the mother of the Parish-priest, and his sisters, and the Parish-priest himself. Farewell, and the grace of God be with you.

NOTES OF D. P.

c That is 12 October.

CHAPTER III. Letters given to Christina or to Master John from the journey, and a little after by Friar Peter and others.

[21] The solace, which the much-solicited Peter had made the Virgin hope for, Peter, after visiting Christina in the year 1279, by the letters related in the preceding chapter; at last having become Lector of Gotland (as he calls himself) with the leave of his Superiors expended in the year 1279; when (as we saw at the beginning of book 3) he made an excursion to Cologne, and thence to Stumbele, accompanied by Friar Folquin: with whom afterward returning into the Province on 25 October and arriving at Lübeck on 23 November, he wrote to Christina from Lübeck and to Master John. he wrote to Christina a Letter, which is found in the same book 3 at no. 16. Letter XIII He added also another directed to Master John, Christina's secretary, in these words:

To his dearest and most special Friend, Master John; brother Peter of Gotland, To him he congratulates concerning his office about Christina the consolation of the Holy Spirit, with health. Dearest one, I thank you from my whole heart for manifold reason; first, because to me, unknown, you were so familiar and beneficent; second, because to my dearest daughter and friend you show yourself so familiar and obsequious: which indeed is above all most pleasing to me, and I hope will be most useful to you. Dearest one, let it not displease you, that I confer with you familiarly. Would that God had chosen me, and placed me in your office, my order and office being saved and intact, which He has enjoined on me! That is, would that to these things which He has given me, He had also added what you have!

[22] But perhaps you ask what they are, which the Lord has conferred on you, which I so desire? To which I reply ready: Because the Lord has set you guardian of His tabernacle, nay of the holy of Holies, namely the witness of His Bride. Dearest John, you are compared, if you note, to John, for to that glorious one, to that immaculate one, to that secretary, to that especially beloved one was committed Mary, the Mother and Bride of Christ; but to you the Lord has committed, if you note, His namesake, namely (as I think) a little vessel of virtues, and the gymnasium of all spiritual wars. Alone, dearest John, you stand by as witness and guardian: for in these you are preferred to Peter. Exercise therefore, Dearest one, your powers, sharpen your sense, apply all diligence, and contemplate the marvels of the Lord. Let no deed or word pass by your senses, which the Bridegroom or the Bride work or speak: consider the manners, weigh the gestures, taste the joys, commend the privileges, keep the secrets in your heart, relate them to the faithful at an opportune time: he asks that he write her marvels to him, for there will yet be a time, when these will be required of you. And because the memory of mortals is very unstable, note on paper the great works of the Lord. Dearest one, as I asked you when present, so now I ask absent with my whole heart, that those things which the Lord shall reveal or manifest to you in my dearest Friend Christina, and which she herself shall also tell you, you may be willing to write to me entirely; noting the days on which any notable things have happened, and signify the same to me for certain: because nothing in this life will you be able to do for me more pleasing, or more acceptable. I am sound and unharmed, nay strong in body, and rejoicing in spirit. Greet my dearest Friend Christina, and Lord the Parish-priest and the rest. On the vigil of Catherine I came to Lübeck.

[23] and also to Hilla of the Mount From the same place Peter also wrote to one of the Stumbele Beguines, especially dear to Christina and to him, and often named in the earlier books, Hilla of the mount, to this effect:

To his dearest friend and dearly beloved in the Lord, H. of the mount, Friar Peter Lector of Gotland, sincere affection of love, with health and prayers. Letter XIX Although, Dearest one, there has been between us much charity in the Lord and ancient familiarity of heart, congratulating with Christina on her familiarity, as you yourself know best; yet I do not remember that I ever sent you a special letter. But because on this journey I noted in you a perfect and honorable familiarity, which savors of no curiosity, or (to say it more plainly) carnality; therefore rejoicing over the purity and at the same time the familiarity, I write you this first letter; asking and admonishing that you most diligently note, and with pure heart weigh, how great grace the Lord has conferred on you, and does not cease to confer. For the Lord has set you, if indeed it is pleasing to you, a table-companion, a contemporary, and as it were a collateral of His Bride; nay, what is more, similar in body, near in consanguinity, nearest in place, most familiar in charity, and conscious of all secrets. What then remains for you, Dearest one? except that you manfully and finally consummate what you began from childhood. May chastity, and purity, and simplicity, which you possess as if from nature, advance in you with age; may charity, humility, with which title he also loves her and likewise honesty of manners, which grace has given you, continually grow in you, Dearest one: from the fervor of divine love let your heart grow warm, let the world grow vile, let the tumultuous temptation of the demon grow dumb, let the concupiscence of the flesh grow foul, let God alone grow sweet, for whose love you have despised all other things, and judged them to be left. Moreover, Dearest one, you know best, that in the Lord I especially love you, and have for a long time now loved you. Of which although there are several causes, yet one now is sufficient to commemorate; namely because to Christina, my dearest daughter and friend, you cleave so inseparably, cherish her, and in all her tribulations help and support her as much as you can: which to me above all things, that you can do for me, is most pleasing and very acceptable; and I believe will be most useful and likewise glorious for you. Farewell in the Lord, Dearest one. Greet your lady mother and the rest. Sound and unharmed on the Vigil of St. Catherine I came to Lübeck, and on the day of the same I found a ship willing to cross to Kalmar.

[24] and again in the year 1280 from Kalmar In like manner Peter, having arrived at Kalmar in Sweden on 14 December, after spending part of the winter there, in the year next following, 1280, on 3 January again wrote two, the one to Christina, which is subjoined to the first in the place aforecited; the other to John, which we give here. Letter XVII

To his dearest friend, Master John in

Stumbele, Friar Peter, Lector of Gotland, health with sincere love. Dearest one, to Master John I wrote you in autumn from Lübeck one letter about the feast of St. Clement, signifying to you about my state. But now again I write to you, on the Octave of the Epiphany, about the same, established at Kalmar, which is the nearest house of our Order in Germany, of our kingdom, in which I wintered, because to my land I could not arrive on account of the supervening winter. You shall also know, that all things succeeded for me prosperously on the way; although I suffered a great danger of life at sea, on account of a supervening tempest: but blessed be God, who freed me. I am sound, Dearest one, and well; but I would be the more cheerful in heart, if I knew anything about the state of my dearest daughter and friend Christina, asking to be informed about Christina's state. and yours. Whence I ask for the sake of the Son of God, that you be willing to write to me about these things, to the heartfelt joy of my soul. I asked Christina, my dearest, that she tell you some things about her state, that you might signify them to me, which also she promised, saying; Tell him to ask me about such things, and I will do as much as I can. Whence, as I trust of you, do this, to your and my everlasting solace, and (as I hope) to the edification of many in the time to come. The letter which I send to the Beguines of your town expound to them. When I was with you, on account of those coming up and speaking with me, I was too much occupied; and therefore I could less confer with Christina about those things which I desired to know: and this I did for the peace of the same Christina, because she asked me about this. Whence I ask you and her, that you supply these things in writing, which then for the peace of others was omitted. Farewell, Dearest one: be mindful of your office, and fulfill it diligently: for the Lord has set you the chamberlain, secretary, and Chaplain of His Bride. Would that He had conferred one of those on me! But, alas for me! I am not held worthy of such grace and such prerogative. Greet also the rest.

[25] At last, having arrived in his homeland, Peter wrote to Christina the fifth (as he says) Letter, whence it is understood that two have perished: finally to Christina herself but this is wholly consolatory, of the following tenor.

In the bowels of the charity of Christ to the dearest Virgin, and Bride of the same Jesus Christ, Christina of Stumbele, Friar Peter, Lector of Gotland, he announces that he will return to his homeland, the indissoluble bond of the charity of Christ in the Holy Spirit, with health of body and soul. Letter X. To your love, Dearest one, I signify, that sound and unharmed on the Octave of Easter I returned to my land, namely to Gotland with my companion; and that in a certain house of my Friars, which is called Kalmar, I wintered: with the Prior of which house I sent you a letter, containing my state and journey. I signify also to your Charity, after spending the winter at Kalmar. my Sweetest friend in Christ, that part of the Relics, which I procured at Cologne, has come to me: whence, that all may be able to come, beseech the Lord. Dearest one, this fifth letter I write to you, since I was separated from you, and I much desire that you signify to me about your state. Moreover, Dearest one, forgetting those things which are behind, and despising those things which pass, and casting away those things which infect, and extricating ourselves from those things which hinder us, let us extend ourselves to the inner things, let us be intent on our eternal and internal things, let us long for the supernal things, let us love God, and apprehend Him as a most delightful Bridegroom and intimate Friend; He exhorts to the love of God nor in any way let us dismiss Him, until He introduce us, not only into the chamber of true piety, but also into the palace of paternal kindness, of Deific Majesty, of inestimable joy, and of indivisible society. Dearest one, let us lift up our eyes, and suspend our heart in the contemplation of such a banquet, where God the Father, as the master of the feast, sits in the seat of His Majesty; where the Son will gird Himself and minister to His beloved; where the Holy Spirit will inebriate His guests from the abundance of His house, and give them to drink of the torrent of pleasure; where in the Father shines the useful providence of governance, in the Son, the diligence of human restoration; in the Holy Spirit, the exuberance of eternal beatitude; but in all three the same essence is proclaimed, an undivided operation, and an undistinguished will.

[26] Dearest one, let us labor for this, that by the divine power we may be able in all things to be comforted against adversities; and the endurance of adversities: in all things to be enlightened amid prosperities; in all things to be consoled, as to our inner parts; that we may subject ourselves to the power through obedience, submit ourselves to the wisdom through humility, dispose ourselves to the divine consolation by the renunciation of transitory consolation. My soul refused to be consoled; says a certain one; I was mindful of God, and was delighted. Dearest one, I know you to be wholly deprived of exterior and bodily consolations, and therefore daily I beseech the Lord, that He may deign by His grace to visit and console you. O, my Dearest one, how much I love your consolation you know in part: whence ask God, that He may yet before death deign by mutual sight and fellowship to visit and console us. Dearest one, greet all my friends and yours, especially Lord the Parish-priest etc. and tell Master John, that I could not have written what I promised him, because I could have neither parchment nor a scribe. Farewell.

[27] Meanwhile the Provincial Chapter was celebrated, to which Peter had to go, it being uncertain to what place he was to be destined: for in Chapters of this kind Priorates and Lectures are wont to be changed: but thence sent back into his homeland, whence he had come, and confirmed in the same Lecture, he wrote thus to Christina. Letter XXVII

To his dearest daughter and friend in Christ, and again he explains, what his affection toward her is in the present heartfeltly beloved, and in eternity to be loved, Friar Peter Lector of the Friars Preachers in Gotland, health, and to proceed wholesomely amid prosperities and adversities, to advance in spiritual things, and to arrive happily at the eternal things. Since the consideration of your state is the excellent wonder of my heart, and the frequent occupation of my intellect, but also the highest consolation of my interior man, which love generates and pours forth in my inmost parts, and the multiplicity and magnitude of the matter varies and continues; yet you ought to know, that in all these things I find neither an infection of affection, nor any impediment of devotion, but rather I find in them matter of happy consolation and a most efficacious cause of my own humiliation, but also I find an occasion of thanksgiving. Dearest one, to meditate on these things I called wisdom; because in them I found, what would correct defects, what would kindle affection, what would instruct the intellect. Here I read and reread the divine benefits, I observe the unspeakable malefices of the enemy demon, I hear of torments disproportionate to human strength. But what amid these, Dearest one, is to be done? except that the divine kindness be praised, the malignity of the devil be avoided, human infirmity be consoled? Would that I read these things in such a way, reread, and read through, that I might break out into tears, and likewise rejoice; then I would study best. But alas for me, unhappy! who on account of continual occupations am defrauded of divine consolations, and therefore made unworthy and inept to console others, because in myself I am marvelously desolate. Yet you have given me the occasion and matter of the greatest consolation, because you sent me a letter of remarkable love, containing the marks of your passion, and likewise of manifold consolation, for which I am bound to you for such thanksgivings; that even if you had never shown me anything more of familiarity, yet for this I would recognize myself perpetually obligated to you.

[28] Moreover because until this time I was wholly uncertain of my state, therefore I have not until the present written back to you about your brother, and certain other things about which you asked me. But because just now I have been sent back from the provincial Chapter into the land of my birth, where I have greater occasion of writing to you more often; I will give effective effort, to procure as much as I can those things which pertain to you, and to intimate them to you as soon as I can. Tell also Master John, he signifies that he has been sent back to his homeland, that he should not bear it impatiently, that I could not transcribe for him the little book, as I promised him; the cause of which was, that this whole year I migrated from place to place, and therefore I had no leisure. Whence ask him, that on account of this he should not cease to signify to me about your state, when he shall have the opportunity. Whence I also ask you, for God's sake, that you admonish him about this. Dearest one, I am sound in body, and well. About the feast of Mary Magdalene Friar John, Definitor of the general Chapter, my most special friend, will come to you; and he excuses the little book promised to John, not yet sent, with whom I ask, if you cannot sooner, that you write back to me fully about your state. May the Lord by His mercy preserve you. Dearest one, greet all your friends and mine; but by name Lord the Parish-priest and his sister, Master John, Hilla of the Mount, and your sister and your brother etc. May the Lord be with you. This little note was written on the day of St. Augustine. The bearer of the present I recommend to you, who will stay at Cologne as a student. Farewell in the Lord Jesus Christ.

[29] At last the little book or treatise twice promised (this was about the virtues of Christina herself, and at last he sends it but with her name kept silent, so that not even she herself should comprehend it to be about herself; but as I said above should believe some other woman to be described in it) the little book, I say, twice promised Peter finally sent, with this Letter:

To his dearest Friend, Master John, Friar Peter, Lector of the Friars Preachers of Gotland, sincere love in the Lord. Letter XIV. I thank your love for the labor which you have for my dearest daughter Christina; and for that you console her, may God deign to console you. Likewise I thank you for the labor which you have had for me in writing to me and consoling me. For I have no greater solace, than that I can understand something of the marvels of God, which happen in Christina and around her; but the way by which they come to me I know not, except through the labor of your love. I am sound, Dearest one, and well. I send Christina the treatise, which you asked for with such urgency: use it therefore as is fitting so familiarly, lest about it any disturbance could ever afterward arise by reason. But in it you can observe many notable things. I ask that you weigh those things which you expound to Christina, that she may be able to understand those things which are said. May the Lord be with you. I ask you for God's sake, that about Christina's state you write back to me as usual, what has happened around her anew. Dearest Master John, I ask and counsel, that those things which you see and

understand for certain, you write down, to the honor of God and the consolation of posterity, in some little book, about the works of God, and the temptations of the devil, and the victorious and manly actions of Christina, which also you communicate to me for God's sake. Farewell. Greet Christina, and go to the congregation of the Beguines in the church, and greet them all and each on my behalf: but more familiarly Hilla of the Mount, and those persons who were more familiar with me and with my companion. Again and forever may you be well.

[30] Also Friar Folquin That companion was Friar Folquin, of whom this Letter also is extant:

To his dearest sister in Christ, Christina of Stumbele, Friar Folquin, the least of the Order of the Friars Preachers in Gotland, prayers, would that as devout as continual, in Christ the Son of the Virgin, he gives thanks for the charity shown to him and to Peter in Stumbele: with health. Letter XXVI. I recognize on my part, O most dear to me in Christ, my negligence and laziness; since, after so great benefits and very many solaces, shown and likewise expended on me through you and yours, both by your brother and sister, and also by other friends, I am guilty of ingratitude; nor by writing, nor in any other way have I rendered thanksgivings to your charity, as was worthy. I ask pardon therefore, and henceforth I will gladly study to amend. But yet in some part I excuse myself; because I had been hindered both by the labors of the roads, and by many other occupations. I thank therefore now your piety, and all both the sisters and the others, who treated me, he sends little gifts, and my beloved and reverend Father Friar Peter the Lector, honorably and charitably, and refreshed us with manifold solaces and edifying recreations. And I ask, that He who sends no good unrewarded, may give you and increase His grace in the present, and bestow glory in the future, the Lord Jesus Christ; and comfort you in tribulations, and console you in straits. But because I am poor now, both spiritually and bodily; I have not at present what I may send you, except one black horn spoon, placed with that spoon which the Lector sends. Likewise I send to my dearest daughter, Hilla your sister, and greets his friends. one black spoon smaller than the others. Likewise I send one white spoon, whose handle is black, to sister Hilla of the Mount, my most dearly beloved daughter. Likewise I send to my beloved daughter, the daughter of the elder Advocate, one black spoon. More and greater things I would send, if I had more. But the memory of you remains inviolable in my heart, and of all my daughters; who, when I was a stranger, did not disdain to confess to me; and to make me pittances and many other solaces: whom I would most gladly greet all and each by name, if I had their names in memory. Greet from the inmost affection of my heart my daughters named above; likewise I greet Lord the Parish-priest and the rest. May your charity be vigorous and well in the Lord always. I desire, if it please God and His Mother, yet once to see you in this life, with my dearest father. Farewell in the Lord Jesus Christ. William the Englishman

[31] It pleases me to finish the present Chapter with another Letter, written to Christina from England, by a certain one formerly a student at Cologne, and more familiarly known to her, since I find no fitter place: but it is such:

In the Son of God to the most beloved Christina, Bride of Christ, Friar William of Werigehale, a sinner, once a student at Cologne for the English province, health, and to dwell continually amid the embraces of the heavenly Bridegroom. Letter XXXI, May your humility pardon me, Bride of God, that I, unworthy, presume to write anything to you. For the force of love compels me to do this, which your holy conversation, which you have in Christ Jesus, provoked in me without weariness, and sweetly seized; captivated by her sweet and pious conversation, whom I do not doubt to have made a dwelling in the chamber of your heart. He is the only Beloved, for whom worldly vanity is wholesomely despised, and carnal will happily laid low, and in whom infernal power is mightily constrained. He is the one, for whom all the inmost parts of the Bride ought continually to languish, for whom, as if forgetful of herself, she ought sweetly to be mad. Through Him therefore I beseech you, whose consolations frequently gladden your soul, that in your most devout colloquies with God you may be willing to be mindful of me: and obtain for me by your prayers, he asks that she be mindful of him before God, that while I live I may be able to serve Him according to His pleasure, and after this life arrive at His most blessed vision. But also pray this, that I may be able to speak to you, whether living or dead, before I die. I recommend to your holiness Friar Nicholas, the bearer of the present, whom I have embraced with spiritual affection for many times. Greet intimately Lord Adolf and Lord John the chaplain, and let her greet the known ones. whom I love in truth. To which Lord Adolf I wrote at another time, but whether he received the letter I know not. May your spirit be well and exult in God your Savior. The grace of God be with you. Amen. Be mindful of me, because I do not forget you. I ask your sweetness, with whole affection of heart, that you study to signify your state and the state of Lords Adolf and John. If it could be according to my wish, I desire to visit you, and by mouth to express to you my heart. May you be well with your Bridegroom.

NOTES OF D. P.

CHAPTER IV. Letters by which Christina, bereft of parents and fortunes, is invited into Sweden.

[32] Peter writing again to Master John, After the little book was sent, of which in the preceding Chapter; Peter, solicitous about it whether it had been rightly delivered, and about the state of Christina herself, at the first occasion again wrote to Master John in these words:

To the discreet man, his beloved friend, Master John in Stumbele, Friar Peter, Lector of the Preachers in Gotland, sincere love in the Lord with health. Letter XII. I signify to your dearest Love, that in summer, through a certain citizen of Cologne, John by name, a youth of Stolzinberch, I sent you and Christina my daughter the treatise, which you so often demanded. he indicates that he sent the Treatise which they had demanded. The delay was contracted on account of my occupations. Whence, if you received it, signify it to me with Friar and Prior Mauritius. But if you have not had it, seek it, through the help of the said Prior, who knows the house of the aforesaid John. Dearest one, I grieve much that you have charged me with nothing this year about the state of Christina my dearest daughter, as usual, about the marvels which happen around her. I had indeed letters on her behalf full of complaints, which struck me with more disturbance than consolation, because about a grave matter they were so gravely written; and generally, for what or how much I ought to understand them I did not know. Whence, Dearest one, I ask your Honesty suppliantly and humbly, that, as I trust of you and as you promised me, you signify to me about the marvels of God as usual, both in the tribulations and in the consolations which happen around Christina; otherwise indeed I shall be gravely disturbed. I wrote to Christina many things which her friends have thought about her state; whence help her with your counsel to choose this, which you believe to pertain more to the honor of God and the advancement of her salvation: about which I the less dare to counsel in particular, because I am ignorant what happens around her. Farewell in the Lord, dearest Friend of Christ and of Christina.

[33] A Noble Knight, That Letter, of which Peter here makes mention, as given to Christina about the thoughts of her friends concerning her, had been of this kind, that first it contained the letters of a certain Noble Knight, by which she was invited into Sweden thus:

In the Son of the Virgin Jesus Christ, to the Virgin of Christ Christina especially beloved, Friar John of the Order of the Knighthood of Christ, sincere love of the Holy Spirit with health. Letter XV. Since, according to the saying of Jerome, that is true charity of Christ and in Christ, which not a bodily mutual gaze, but an intimate affection of heart generated: taught by Friar Peter's report to love Christina, therefore I signify to your love, that from certain things which I heard from Friar Peter the Lector, your beloved Father, but my dearest Friend, to my heart (divinely, as I believe) a certain affection concerning the state of your person has been inspired, with which I would gladly pass over to the inner and more divine things, if virtue were present: wherefore, for those things which I feel are lacking to me, I have decided to implore the patronage of persons whom I judge to please God. I ask therefore first that you be willing to be mindful of me before God in your prayers; which I desire with highest desire. But since I have not merited to see your face, nor to confer with you bodily; do not wonder, if to you, since you are unknown to me in body, as to one spiritually known, I declare more familiarly some things which are about me. he indicates that he has two sisters in the habit of the Preachers; To your charity therefore I signify, that from my progenitors I have inherited a special affection toward the Order of the Friars Preachers, as also my whole kindred is recognized to have and retain. Of which thing although I could relate to you many signs, yet one for the present is sufficient. For know that I had two carnal sisters, of whom one has now rested in the Lord, named Christina; who both first took the habit of the order of the Friars Preachers in the kingdom of Sweden, and for more than ten years alone of the female sex wore it, with great desire that more sisters could be joined to them.

[34] But their desire, although it was for a time deferred, on account of the deliberation of the Friars, and also the lesser devotion of certain seculars; to whom he wishes her to be joined in a new monastery. now however, God providing and hearing their prayers, is recognized to be brought to effect. For the Lord King of Sweden granting, and the Bishop of that place favoring, and the Provincial of Denmark consenting and sending sisters; to the sisters of the Order of Preachers, for a Convent to be had, a beautiful and suitable place has been assigned, which

is also suitably provided with buildings: which also from my patrimony, and from the revenues of temporal goods of my brother Andrew, and of my sisters, is very well endowed. This I write to you for this reason, because I invite you to that place; and because I desire you to supply in that place the stead of my dead sister Christina, whose name you are recognized to possess. Nor believe that I alone desire this; but know that many desire it, to whom the fame of your name has come. Your love therefore in the Lord I ask and exhort, that to the lodging, prepared for you by the Lord, as I judge, with your brother Sigwinus you come securely; because I hope that the honor of God in my homeland could be increased by your coming. Farewell, beloved in the Lord. May God Almighty in this matter console me, that in this life I may merit to see your person.

[35] To add some weight of his authority to this Letter, Peter subscribed the following.

To his dearest in Christ Jesus with eternal love, Christina of Stumbele, friar Peter the Lector, sincere love in the Lord with health. The same Friar Peter signifies and wishes. Letter XVI. The letter written on this same sheet, on behalf of friar John, at his great urgency I wrote. For with highest desire he longs that you come to his sister, not feignedly, but seriously intending: for he hopes that through you God may be willing to adorn the place of our Sisters. Be also certain, that I myself desire the same, provided that I fully understood the will of the Lord about this. Deliberate what pleases you about this, and with the first messengers signify to me your will about this. There are many who would gladly see you in our parts. Dearest one, ask God that He may signify to you, what pleases Him concerning the things mentioned above. I wrote you another letter before about your brother, and about several other things which happened around me. Dearest one, I am sound in body. About your brother I will write back to you certain news from our provincial Chapter, and about any other things, which I believe is expedient for you to know. I was too much occupied, when I wrote this sheet, namely from the Octave of the Assumption. Have the former letter sought from friar John of Musseltorp, or friar Gerard of Grifo: for to them I sent it through John, a citizen of Cologne surnamed Stolienberg. Farewell, Dearest one, in the Lord. Greet your friends and mine, who are there.

[36] Two Beguines wish the same Moreover the Beguines, of whom Peter makes mention above at no. 13, invited her to their company in this manner.

In the bowels of the charity of Christ to the dearest sister, Christina of Stumbele, Helborgis and N..., Sisters according to flesh and spirit in Gotland, called by another name Beguines, sincere love in the Lord with health. offering her their house. Letter XXII. About your state we have heard much news, from Friar Peter the Lector of the Friars Preachers in our city, and from the heart we are consoled, and likewise gladdened. And because among other things it was told us, that your father and mother are dead, and that you lack bodily solaces, but the Lord has granted us out of paternal provision a small courtyard and modest houses, in which no one of men dwells except us two, to which we invite you, as our dearest sister; most beloved, we ask you that you accept our offer; because, although in part we lead a poor life, yet it is rendered sweet to us manifoldly from the Lord's visitation, and the consolation of the Friars Preachers in our city. May the Lord direct your way to our parts, and incline your affection toward us, that in the Lord we may be gladdened and consoled. Come, my dearest sister and sweetest friend in Christ.

NOTES OF D. P.

CHAPTER V. Letters pertaining to Christina's brother Sigwinus, of the Order of Preachers.

[37] After some other letters Peter, At the same time, when Christina was thus invited into Sweden, it had been treated about her brother Sigwinus, according to his own wish, being brought there; as is understood from Letters 15 and 16. And in this one indeed, written on the Octave of the Assumption, that is 22 August 1281, he makes mention of a Letter written by him on that matter to Christina; and again from the imminent provincial Chapter promises that he will write. Neither Letter is found, but another similar one, making mention also of the former ones, written in the autumn of the aforesaid year: which is at the same time a reply to the Letter of Christina, alleged in the preceding book. But that one is found of this tenor.

To the dearest in Christ Virgin Christina, the most heartfelt friend and daughter, Friar Peter Lector of the Friars Preachers of Gotland, the consolation of the Holy Spirit, with sincere love and health. her letter received, comparing herself to those descending into the lake, Letter VII. Reflecting on your state in my mind, I am much solicitous about your peace and consolation. For very recently you sent me a letter, full of grave complaints, in which you testified that you were made like to those who descend into the lake, and of whom there is no longer any memory, and to those who are cast away from the face of God. Which words, and many things which were contained in the letter, burdened my heart in a twofold way. book 3, no. 52 First, because they sounded grievously: second, because they were so generally said, that they afforded me no sense in particular: whence I doubt, he compassionates her: for what or for how much, that which is written, I ought to interpret. Since therefore you know, that news of your state, prosperous or adverse, I cannot hear without inmost gladness or sadness of heart, on account of the copious affection, which the Lord gave me concerning your person; I ask the more urgently, that in particular you always express to me, as much as you can, those things which are done around you. Which even if they were grievous to my heart, signified are turned into heartfelt consolation, which I do not doubt that God works.

[38] Moreover, Dearest one, you shall know, that I am wont to read through your letters, not with a deaf ear, nor with a cold heart; and he signifies to her brother that he has found a place; but to embrace them with highest joy and special devotion. Whence that to you writing a fourth time I have written back nothing certain about your brother, do not ascribe it to my laziness or hardness, but rather to the inopportunity of procuring what you desired. But now, the Lord providing, and our special friend Prior Bertold cooperating, of whom also when I was with you very recently I made mention, I have provided for that Brother of yours an opportune, useful and wholesome place. Whence send him securely to me, according to the counsel of Prior Mauritius, and invites her also, the bearer of the present. The said Friar and Prior Bertold also sends you twelve shillings of Sterlings, with the aforesaid Friar Mauritius. You shall also know, that the said Prior Bertold loves your person with most sincere affection, and from his whole heart desires that you be willing to come personally to our parts with your brother: because he himself proposes to provide sufficiently for you and your brother in all the necessaries of life. For he is powerful: whence you can commit yourself and your brother to him securely: for I believe this to be ordained by the Lord. But I do not wish to press you inopportunely about this business, because I am certain that you have the Spirit of God, who is wont to teach you about all things. Whence, Dearest one, ask your most heartfelt Bridegroom, that He may direct you in these things according to His innate kindness.

[39] on the occasion of a new monastery in Sweden. I also wrote you in summer a letter on behalf of Lord John, who solicitously invited us to his sister, since his said sister took the habit of the Sisters of our Order, on the day of the Assumption of the Blessed Virgin, this year. On account of whose devotion also the provincial Prior sent to her four sisters of our Order, that they might institute a new convent of Sisters, the consent of the Lord King of Sweden and the Bishop of that place, the diocesan, likewise agreeing in this: who received the said Sisters, with all pertaining to them, into their protection in our general Chapter, at which they were personally present. At the said place therefore the aforementioned Prior Bertold intends to place you, if it please, with your brother; or elsewhere, if it please you better, he intends to provide for you. About your person in this matter there is no need to speak much, because I know that you are certain, that for you I am ready to do whatever shall be necessary and honorable; receive Prior Mauritius, most dear to me in the Lord, as you would me; and with him about all your affairs most securely and confidently confer; because I have no man in the world more familiar, who also loves your person with special devotion: for to him I have wholly committed your business, and I counsel that you also commit it to him; and it highly pleases me that he has an honorable occasion of visiting you, because I believe this to be granted by God for your and my consolation. Dearest one, in good faith I have intermeddled in all the aforesaid, as much as I could, that I might render your heart free from all impediments.

[40] If I have found grace with your person, about the marvels of God, in the old manner, He desires to learn her mind about both, signify to me for God's sake. Dearest one, when the aforesaid letter was written, I had been bled; and therefore I did not write it with my own hand, although I dictated it with my own heart. But about all the things which are written in it, I ask from you a sufficient reply; and especially, how it pleases you to order about your state and that of your brother. For about this not only

am I solicitous, but also several friends of mine and yours in these parts, and especially those who have written to you about this; whence charge me clearly, what I ought to reply to them on your behalf. But my counsel is, that you send your Brother, to me and Prior Bertold, with Prior Mauritius without delay; and with him, if it please you, come personally. But if it does not yet please you to come, send your brother ahead; that he himself may consider about these parts; and, if it please him to remain with us, return again to you for you, or on his behalf and mine some messenger be sent for you. Dearest one, deliberate about all these things, and what you choose rather charge me with. But what you wrote to me, that the demon objects to you, that your friends have abandoned you; he has spoken a lie, as you can prove from the aforesaid. For, to be silent about myself, know that several devout persons in these parts desire to see you, who are affected toward you with special devotion. But in my heart the dearest memory of you and the same presence perseveres: whence if it please you to visit me, and to remain in our parts, this will highly please me. Know also this, that Prior Bertold spoke to the Provincial Prior about you and your brother: who accepted him, and said that your coming pleased him, if it should happen that you come. The whole business therefore about you stands in your will.

[41] Nor only had Peter written about this matter, but also the aforenamed Prior Bertold, of whom this Letter is found: The same does Bertold, Prior of Insula

In the Son of the Virgin Christ Jesus to the beloved Virgin Christina, Friar Bertold, called Prior of the Friars Preachers of Insula, of the Province of Denmark, continual increase of graces, with health and the consolation of the Holy Spirit. who asks that Christina's brother be sent to him: Letter XVIII. Having perceived the wondrous and marvelous works of God and the temptations of the devil, which are done around you, through Friar Peter the Lector of Gotland, I am shaken in heart; and I wonder at the admirable divine dispensation, and from my inmost heart I desire to be a partaker of your familiarity. Moreover among the other things which the said Friar Peter related to me about your state, he also added this, that you would gladly see that your brother be religiously brought up somewhere with us: which desire of yours also together with the aforementioned Friar Peter, whom I have adopted in the stead of a son, I am ready to fulfill. Whence send him securely to us, according to the counsel of Prior Mauritius. I counsel also, ask and desire, that you come personally with him; because with the Sisters of our Order in our kingdom, I have already provided for you a sufficient prebend. There, the Lord granting, in peace of heart and body, according to human estimation, you will be able all the days of your life to serve the Lord; whether in the habit which you now have; or in the habit of the Sisters, according as it shall seem expedient to you. About all the things mentioned above have your express will written to me with Prior Mauritius.

[42] But the aforesaid youth was sent into Sweden, according to this command directed to Christina from Cologne. whom, received into the Order,

To Christina in Stumbele, friar Laurence the Dane, established at Cologne, health of mind and body. Letter XXXII. You shall know through friar Mauritius, once a student at Cologne, that it has been charged to you, that you so order it, that when he shall have returned from the Chapter of Vienna in Austria, your brother, returned to you, be wholly ready, that with him he may come to friar Peter in Denmark. Have recommended the soul of friar John, Definitor of the past general Chapter, for whom you procured a holy head: I also recommend myself to your prayers. Greet Master John, Amandus with his wife and children, and your sister Hilla with the rest whom it pleases. Farewell always.

[43] Moreover Segwinus was received into the Order of Preachers on 20 August, in the year 1282, as has already been said elsewhere: but he had spent some years in it, when Peter is found to have written the following to his sister about him:

To his dearest daughter in Christ and most beloved friend, Christina of Stumbele, friar Peter, Lector of the Friars Preachers of Gotland, a quiet life, and a blessed end, Peter about him, now Friar Gerard, with health of body and soul. Letter III. Dearest one, you shall know that I am sound in body, as usual. But I have also heard news about your brother, my son (whom the friars call Gerard, because the name Sigwinus is not customary among us) that he too is well in body; and what it is more delightful to hear, he is sound in mind, because beloved by God and men. For our Friars, who recently saw him, and stood with him for a long time, related to me, that he is the Cellarer of our Friars; and that in that office he conducts himself so prudently, he announces that he was made Cellarer, that he is pleasing and acceptable to all the Friars. They said also, that he is devout toward God, and very solicitous to observe the statutes of the Order. Whence, Dearest one, with highest affection you ought to thank God, for that He has so kindly fulfilled your desire. For now I dare and wish to confess to you the truth, which until now I have dissembled to say. Know therefore, that wholly against my hope this business was procured: and if you knew, with how great deliberation lay brothers are received into our Order, though he was received beyond his hope: surely you would reckon it for a miracle or special benefit of God, that the Friar, among strangers, was received into the Order so easily. To God therefore and His glorious Mother let us render thanksgivings, for that he entered the Order of Preachers: but incomparably more let us rejoice, because God has given him a conversation pleasing to Himself, and acceptable to the Friars among whom he dwells. Whence over the solicitude about his state let your heart wholly rest; nor be solicitous about him, except only in your daily prayers.

[44] Moreover, Dearest one, I have some things to complain of about you and about Master John, my friend and yours. he complains that her marvels are not written and sent to him: For some years ago you promised to send me some things written about the miracles of God, which until now you have omitted to send me, though much desiring them. Whence I ask that you correct this negligence. For what harm does it do you, if I rejoice with you in the benefits of God, and thank God for the same? I judge that no prejudice is generated for you from it. Indeed, Dearest one, there is yet something, which I have until the present concealed from you. If you have it in memory, ten years ago, while Lord John the Parish-priest was still living, you wrote me a very amicable letter, in which you invited me to visit you; in which also you promised me that you would be willing to tell me about your state, what you would tell to no other of men: and this letter I still have with me. But when through many labors I had recently come to you, in the hope of obtaining the promise; I found you in this matter too silent, over which I was marvelously burdened, although until the present I have dissembled. You also wrote in the letter, he proposes to revisit her and her brother, which very recently, that is, a year ago, you sent, that you much desired to see me with your Brother; which I also highly desire, and would the more desire and the more quickly study to fulfill, if I were certain that you would be willing to open your heart to me about your state, which until now had been too much locked up. But I am certain, that for some years you have been as it were damaged, and I the less consoled, and God the less honored. It may also be, that some little drop of divine benefits came to me, and therefore did not turn aside to you, because you closed off the way to it by your silence.

[45] Whence I ask, and by paternal authority I enjoin on you, that now she be willing to open her secrets to him: that you amend yourself of these things. For I would wish to know, what harmed you, when by mouth to mouth to Lord John the Parish-priest you told me things to be written through him. But now you will not say one word to Master John, which he could communicate to me in writing. Whence a third time in the name of the Trinity I ask you, that you correct this; and that you ask Master John, that he transmit to me in writing as quickly as possible the marvels of God promised me. Moreover, Dearest one, about such things let it suffice to have said these things at present. But although I have now written as if complaining, yet you shall know that my affection toward you is wholly unknown to many. Whence, Dearest one, may the mutual love between us, divinely inspired in us by God, perseveringly in you and between us continually persevere eternally, and from day to day be increased. About the business of Master John, he replies about another candidate for the Order. and about your brother, I have nothing certain to charge you back with, because as yet I have conferred nothing about this with the Provincial Prior, because I have not even had the occasion. Yet I counsel, if he wishes to come to our Order, that you have him informed in some art necessary to us, because otherwise he will scarcely be received. Dearest one, I send you one tunic, which I wore for a short time, and would that I could destine more things to you! Dearest one, above all I desire that you write back to me about your state; and that those things which you have written, you tell to the writer with your own mouth. Farewell.

[46] Then Prior of Visby. Finally, when Peter was now Prior in Visby, he took care that the aforesaid brother be assigned to his Convent, and signified it to his sister in this manner:

To his dearest in Christ as special friends, Lord the Parish-priest, and Master John, and sister Christina of Stumbele, Friar Peter, he signifies that he is assigned to his convent. Prior of the Friars Preachers of Visby, sincere affection of charity, with health and the consolation of the Holy Spirit. Letter XXI From my inmost heart I thank you all, for the solaces and benefits and Relics of the Saints, which you conferred on me. Moreover because I am very occupied, I signify to you, that I came sound to our provincial Chapter, where I procured with our Provincial Prior, that your brother, dearest Christina, should be assigned to our house and convent: whose letter in the provincial Chapter I received, in which he signified to me, that he is well, and that he would gladly hear certain news about you: to whom also I wrote back a letter about your state, whom I will have brought to our house before winter. Farewell in the Lord, dearest ones: when I shall have better leisure, I will write you more and sweeter words. If you have not had occasion sooner, through the Definitor or his companion friar Nicholas, once a student at Cologne, you will be able to write back what

they please you.

CHAPTER VI. The remaining acts and writings between Christina and Peter, up to his death.

[47] We have seen Brother Peter made Prior in

Wysby: Peter made Prior, and writing to Christina, (for by this name is called the principal

port of Gotland) which, since it is an island,

I rightly suspect that the Prior of the Island and the Prior of Wysby

are the same; and so that Brother Peter, both

before, around the year 1275, and again within about

Brother Bertold. Having been elected again to this

Priorate, he wrote such a

Letter to Christina.

To Christina, most dear to him in Christ, his

spiritual daughter and singular friend, forsaken by the world,

and gathered by God into a special fellowship,

Brother Peter, called Prior of the Friars Preachers, he sets forth the fruit of spiritual taste,

greeting, and to be consoled in the present taste of inward

sweetness, and in the future to be satisfied with the presence

of eternal blessedness. Ep. II. Since

the desirable good is the first among the things that move,

the motive, rightly he who yearns for eternal life

should strive as much as possible to foretaste

its sweetness; so that, refreshed from this

and made more cheerful, through every byway

together with dangers he may more swiftly pass.

For the taste of inward sweetness, which is a foretaste

of eternal blessedness, mitigates the disturbance of the present

misery, lightens labors, shortens

weariness, purifies affections, amplifies desires,

gladdens the inmost parts of the heart;

sometimes also (though a small delay and a rare

hour) grants to be present at divine things. O how

happy and exceedingly blessed are to be judged those who

possess at once both the world and heaven! walking in the flesh,

and not warring according to the flesh;

using the world for service, and

clinging to heaven through desire, and enjoying

heavenly things for solace: whom the world serves

with its contents, heaven smiles upon with delights,

the infernal company yields with torments,

by which the flesh is worn down with blandishments.

[48] which is granted especially to those who disdain earthly things: But although these things are great, and are granted only

to the great: yet one thing above all

the aforesaid is necessary, which the Lord

judged to be the best part; namely, not only to use

the world for service, but to hold it

in disdain; not only not to rejoice in

the present life, but also to hold it, desirable to all,

in weariness; not only to be content with contemplating

heavenly things, but also, surpassing them, to delight in the Lord of heaven

alone. O unhappy impious ones,

who walk in a circuit, occupied about the circumference

of creatures, deserting the center of virtue,

and on this account losing the reward

of virtue! For you would laugh, if you observed,

one, having abandoned chastity, going round the

interminable circle of luxury; another,

having cast off humility, puffed up with pride; another,

having neglected frugality, delighting in gluttony. And what

shall I say of these and the like, but that those who pursue these things walk in a circuit: but that they walk

in a circuit? For since the eternal

and inward good is the end of desires, and as it were

their center; certainly they walk in a circuit

who embrace the outermost residence and appearance

of good as the true good.

Who would not see that any vicious circuit

makes it so that the good which one desires, one does

not grasp. But what have we to do with these men?

Much, in every way. First indeed

so that their immediate and constant perseverance of labors,

griefs and sweats, and also of fears,

in vain and harmful things, may reprove

our sloth. For if they themselves

are found so untiring, for acquiring

the things of the world that are to die and to perish; what

solicitude ought to be applied by us, that we may be able

to attain eternal life, which indeed

I do not know how to describe, because I am not sufficient to understand it;

but I leave it to your devotion,

rather to be foretasted than examined.

[49] But, dearest one, I know your heart has been

burdened this year, she grieves that she received nothing from him long ago: because you did not receive

my letters, although I sent them to you,

which on account of a certain hindrance returned

to me. But from the burden of your heart,

weigh the sorrow of my heart; who after so many

labors and sweats, expenditures of time and dangers

of life (all of which I hoped afterward to alleviate

in the manner once accustomed, through sweet

conversation about our common beloved) by my

sins demanding it, did not merit to hear even one word

from your mouth, which I would reckon the reward of so great labor

and love. I confess

that, though unworthy, I sometimes heard

words indeed few and brief, and to me

sweeter than all my labors; but since

no one ever serves at his own wages, do not wonder

henceforth if fewer of my letters reach

you, because you have judged, as I reckon,

that I am unworthy to have your secret revealed to me. I do not know if you will see my face any more

[in] the present life, because I am gravely

oppressed by a violent quartan fever. Of your crossing over to us,

alas! I am placed beyond hope in every

way; he promises to send a brother to her. because there was a very great war in our land

this year between the land itself and the city.

I hope that your brother will come to you in the

coming summer. Farewell, may divine grace

console you. Greet the Lord Pastor,

Master John, Hilla of the Mountain, Hilla

of Ingindorp, Hilla your sister,

blind Aleydis, the two daughters of the elder Advocate,

the kinswomen sisters in Poylheim, with

their Brothers, Master Henry of the Holy

Virgins, and Lord Engilbert of

Saint Cecilia, and Christina of the Holy Virgins

with her sister Gertrude, and the Lord

Canon of the greater church, the Brother

of the Lord Dean, whose name I do not know. Again

and forever may you fare well.

[50] As for the Brother who was to come in the next

summer, In the year 1285 he was to go to the General Chapter at Bologna, I do not know whether it was ever carried

into execution: meanwhile it happened that John of Vercelli,

the sixth Master General of the Order of Preachers,

departed from life at Bologna in Italy

in the year 1283; and the General

or most General Chapter, the sixty-third, was convoked in the same city

for the election of a successor; to which Brother Peter, then Prior,

chosen as companion to the Definitor, foretold his nearby

coming to his friends in

Stumbele, writing thus:

To those most dear to him in Christ, above all

mortals beloved and to be loved, to the Lord and Master

John and to sister Christina of Stumbele,

brother Peter, sometime Lector, but now

unworthy Prior of the Friars Preachers

in Gotland, sincere love in the Lord

with greeting. Epist. IV. Since you have frequently

written and asked me that, given the occasion,

I would visit you; I signify to Your Love

that by the Definitors of the Provincial Chapter

I was given as companion to our Provincial Prior for

the General Chapter. Whence, if it please the Lord God,

this summer around the feast of St. John

the Baptist, I shall see you. he announces he will be present in Stumbele around June 24: Whence I ask Your Love

as much as I can, that when I come

you will certify me of your state; observing

that not from jest nor from levity,

so many tracts of lands, so many dangers of seas,

[but] on account of the desire of seeing you, and conferring

with you, do I propose to pass through. But if

you judge me unworthy of this favor, as indeed

I judge myself, say that very thing to me openly.

Yet I ask rather that you pray to God for me and for you,

that God may deign to confer on me

worthiness, and may inspire charity in you;

that I may be able devoutly to hear divine things, and

you to report the same, for the grace of edification, not

only of me, but, what weighs infinitely more,

for the cause of divine glorification. May you fare well.

For I want you to know that I can obtain nothing

from a man through importunity,

on account of a certain natural bashfulness;

just as you too, Christina, dearest daughter, as I think

you have been able to conjecture from my words, if you have observed.

But, dearest Christina, he wonders that nothing is written to him about it;

I had been much burdened in my heart, that

after I most recently departed from you, you signified

almost nothing to me about your state: but

what became known to me was reported to me on the part of Master John:

yet I recall that you

promised me otherwise at our separation.

Brother Sigwin, your brother, is well and

very well, pleasing to God and to men:

whence all the expenses of the Brothers of his convent

pass through his hand, entrusted to his dispensation:

to whom I wrote before our Provincial

Chapter, that he should signify to me about his state;

and he sent back to me that to stay

in the convent in which he now is

pleased him very well. Perhaps when I come to you, he asks that Christina's marvels be held ready against his coming. it may not be permitted me

to draw out my stay: therefore I ask

you both, that the marvels of God which you promised me

through several letters, you have ready at hand when I come.

I commend you to the grace

of God. I am tolerably well. Greet the Lord

Henry your Pastor, and G.

his sister, Hilla your sister, and

Hilla of the Mountain, and Hilla of Ingendorp,

blind Aleydis, and Ingilradis and the other Aleydis,

but also the whole college of your Beguines:

for I have not delivered to oblivion the honor

which they showed to me and to brother Folquin.

Farewell in the Lord, most beloved.

May God show me your face quickly with

consolation. The Heads of the Virgins, of which

you wrote to me, keep for me.

[51] These things Peter, who then committing himself to the way,

seems to have arranged his journey thus, and again at Louvain: that by ship from

Sweden he came to Lübeck, thence on foot or by cart

to Hamburg; where he again boarded a ship,

which carried him to Antwerp; whence further he held a land

journey through Germany all the way into Italy.

Certainly at Louvain, which city is only eight leagues distant from Antwerp,

and offers a convenient journey all the way to Cologne,

he wrote on July 1.

To those most dear to him in Christ, to the Lord and Master

John and to sister Christina of Stumbele,

brother Peter, called Prior of the Friars Preachers

of Gotland, the affection of sincere love

with greeting. Ep. XI. Although bold love conquers

all things, yet it does not accomplish all things without labor

and grief: which at present

in myself I am compelled to experience. For by a long pilgrimage,

and no less dangerous than

wearisome, undertaken for love of you, I have experienced manifold

labor; but also no small grief

of body in various members:

and this indeed I bear and have borne joyfully and gladly, he announces the same. provided that I knew this would come

to your consolation. But although

I desire with all my strength to attend to your consolation,

yet I know that I need consolation more than you.

Whence I ask you for God's sake, that

the things that pertain to divine consolation

you would be willing to communicate to me, though unworthy,

without importunate prayers, because I have never

obtained anything from a man through importunity.

I also bring back to your memory

that you, Lord John, promised me two quires about

God's marvels; and you, dearest one, the Relics

of the Saints. I hope in the Lord,

though I limp gravely with the left foot,

that I shall see you in the following week: and

would that you were as well as I desire. Farewell. Greet

all my friends, and especially Hilla

of the Mountain with the rest of the Beguines. Written

at Louvain, on the Octave of B. John the Baptist.

[52] Whether it succeeded for Peter, as he hoped, then to visit

his Christina, If he came, he saw the fourth book, and left it there until his return. I have nothing from which to determine;

for no trace of his coming

for this occasion is found anywhere: but neither any memory

of a return, undertaken by the Cologne road.

Only I observe that the marvels of the fourth book, which

he had so solicitously ordered to be written and prepared for himself, cease

with October of the year 1286. If nevertheless

Peter came from Louvain to Stumbelen as he had proposed;

I scarcely doubt that he saw there what was already written;

and, not wishing to be burdened by them on the Italian journey, he ordered them

to be kept until his return; but on returning he was hindered

in his purpose of revisiting Christina;

and so this treatise remained in Stumbele, and

indeed unfinished, whether on account of the death of Master

John, who used to weave it from the mouth of the Virgin;

or because Peter, having returned by some other way

into Sweden, there quickly made an end of living,

having died before Christina herself (contrary to what he had wished at num. 7).

Meanwhile either after this return, or

rather before, before he was created Prior of Wysby,

while still Lector, he had written this, which remains to us

as the last to be reported under his name:

[53] In Jesus Christ, eternal love, inward

sweetness, most fitting beauty of both

the man, flower of virginity, to Christina

of Stumbele most dear, his daughter and friend,

Brother Peter, Lector of the Preachers of Gotland,

specially accommodated by God for his solace;

wishing the inmost love of the heart, from

the unimpaired fount of the Lord's heart, not only

abundantly to draw, but also piously and sweetly

to taste. Epist. XXIV. Dearest one, in you alone and through you I have learned

that God is no respecter

of persons: Peter grieves that he is separated from her so far because he who in nature joined the body

formed from the slime of the earth, and the rational spirit

raised up to the image of God; he

also has joined us, distant in place, unequal in merit,

and dissimilar in daily exercise, into one

covenant of friendship. O my sweetest one!

how much grief and sorrow the such great distance of places

from you generates in my heart, I cannot

say; and I think that it is not necessary, whom he so loves:

because I think you read in the same book of experience the same things

which I have now for very many years read

and reread; but I believe I can never

read it through, as long as I sojourn in this little body;

and that this is for you a daily reading

I do not doubt, because I know you have with me

one soul and one heart in the Lord.

But what may have been the reason why the Lord

willed to bind together into one bond of charity

things so distant, so unequal, and so

dissimilar, I am ignorant; this alone I assert for certain,

that to no visible thing has my heart so much

associated itself according to itself, and united itself in itself,

as to your heart. For if of those loving carnally

and exercising carnal things there is made one heart

and one flesh; much more strongly and fittingly

of those loving God, and mutually enjoying

one another in God, is made in the Lord

one heart and soul. but in God, to whom he urges to raise the intention. Having therefore experienced this union

with no one better than with you,

thus grieving as laughing, thus poor

as rich, and conversely; and to say it briefly,

into whatever form you may be turned, whatever

ignominy you may suffer, yet I know you to be

my daughter, and my sweetest friend:

whom indeed pain renders more precious to me,

ignominy more glorious, and contrary fortune represents

of the same grace. O my most beloved

one! O the inmost marrow of my heart; I ask

you, let us lift up our eyes and raise our heart to God,

in whom all things are one: and from him, and in

him we shall find ourselves, insofar as we are one,

we who in ourselves are divided into many. O dearest one!

would that I could address you mouth to mouth, and

dwell with you also in bodily presence!

and this indeed I would prefer to all the consolation

of kinsmen and friends, among whom I dwell:

which I also ask God daily that he would

do this before my death, on whatever occasion

given. I am well, your father, dearest

daughter; and I grieve intimately, because I have understood nothing

of your state lately.

[54] Brother Volquin I do not know in what year Brother Peter afterward died:

only from Brother Folquin I find it thus written

to Christina:

To the religious and devout, most dear to him in the Son of God,

sister Christina in Stumbele, Brother

Folquin, the lowest of the Order of the Friars Preachers

of Gotland, prayers, would that

as devout as continual, with greeting. Epist. XXXI. That

I write to you rarely and had written so; neither to my sloth

nor to my will is it to be imputed: but because

I had been much distracted; and hindered on account of

various wanderings, I had frequently a special

hindrance. But now I signify to you, he signifies to Christina the death of Peter;

with grief and tears, that that reverend

Father of ours, Brother Peter, sometime

Prior and Lector of our house, in Lent

migrated to the Lord; whose soul

I attentively commend to your holy prayers;

asking intimately, that his soul

you would commend, not only to the prayers of the Sisters who dwell

with you; but also in Cologne, whose

acquaintance he had, more affectionately to their

prayers. I ask moreover, that the souls

of my brothers by blood, namely

Brother Werner who died in Flanders, and

Brother John the Lector who died in

Reval, Brothers of the Order of Preachers; and me

also, though unworthy; and my Brother

Brother Albert, Lector of the Wisbyans,

who still live, the Lord granting it, diligently

in your prayers commended you would have. I give thanks

to you, as is fitting, for all the

solace which you often showed and did to me,

of which I am not unmindful. I ask from my inmost

heart, he promises the coming of a brother. that me, though a sinner and unworthy,

in place of Brother Peter, of happy memory,

you would be willing to hold as familiar. Brother Sigwin

is well, and if he lives he will come to you

shortly. I greet Hilla of the Mountain, your sister,

Ingilradis daughter of the Advocate, and the other

Beguines my daughters, whose names are written

in the book of Life, to whom I give thanks from the heart.

Written on the following day after the Nativity of the blessed

Virgin. Nothing more occurs at present. I ask

that you write me something about your state.

CHAPTER VII. On the death, miracles, and translations of Christina.

[55] The Writer of the Life to be given below, having narrated those things which

we read were done in book 4 pertaining to the year

1286 up to the end of June; appends a few things

pertaining to the battle of Worringen, From the year 1288 free from temptations for 24 years, fought

on June 5, in the year 1288, and adds,

After the conflict at Worinck, every persecution

of the devil ceased entirely. Yet Christina lived,

victress over all temptations, for at least 24

more years, throughout which that she did not shine with some external

marvels, but shone before God with many internal ones,

there can indeed be no doubt;

yet there was lacking one who would describe them, or order them

to be described by herself. Hence it came about that of her up to

the day of death, she died on November 6 in the year, not 1313, nothing else is known, except that according

to the aforecited Life in the year 1313 on the night of St.

Leonard the Confessor, that is November 6, the Spouse

of Christ Christina, a septuagenarian, migrated.

But I fear lest in the note of the year a unit is in excess, for

in the Jülich membranous Ms. of the Acts described under the name

of Brother Peter, after the end of the first book

(to us the sixth) and before the beginning of the second, in the same hand

I find written, as perhaps it had been found there on a blank

page of the autograph, a summary

of the Life, with the year and day of death, in these words.

[46] Beloved of God and men, the Virgin of Christ

Christina … in the tenth year of her age, but 1312:

gave the pledge of chastity to her Spouse Jesus Christ,

whom in various and continual temptations, vexations,

machinations, blows, and torments

of malign spirits, with devout

life and unconquered constancy, she served unwearied,

up to the year of the Lord one thousand three hundred

twelve, on the eighth of the Nones (rather the Ides) of November,

which was the day of B. Leonard the Abbot;

on which day also, a Monday, in the twilight of night, at

the first cock-crow, she passed from this light, exchanged by a happy

commerce into the eternal: whose

life and glorious triumphs in this book the studious

reader will find, betrothed to Christ at ten years old, and will find many marvels,

in this present life through D. N. Jesus

Christ accomplished. And below, after narrating

the miracle of the healed Count, which I shall soon append,

he adds: And it is to be noted, that the said

beloved of God and men Christina was ten

years old in the year… of her espousal,

and survived in many marvels, contained in this

volume, up to the year of the Lord

1312. But this year having the Dominical

letter A; the day of Monday precisely agrees

with November 5, the feast of St. Leonard: which

concurrence is not found in the following year 1313,

but for Monday, on the third feria. With these things indeed

agrees the Necrology of the Canons of Jülich, and born in 1242.

where for the same November 5 it is prescribed to be read:

There died in 1312 the Spouse Christina of

Stomble, whose life and death among us are described

in a great volume. But then,

if she was a septuagenarian, the consequence is that she came into this

light in the year 1242, so that it is a wonder how

in the aforecited Compendium, in the places marked by dots

… it is twice read that in the year of the Lord 1279

(the number once written out in full) she was

ten years old: but this was caused by a badly read parenthesis

at num. 3, as will appear in its place.

[57] Famous for miracles after death, After her death, says the Author of the aforecited Compendium,

continuing the begun narration,

she became famous and still is famous at all times

with miracles: among which I set one worthy of great and

inestimable memory. Count Theodoric of Cleves

(this was the tenth of that name,

and had succeeded his Brother Otto, who died without heirs,

in the year 1311, and died in 1324)

so contracted in limbs and destitute of bodily

strength, that he had no hands able to do

anything, nor feet to walk;

having heard the fame of Christina's miracles,

while she still lay in the humble place in the village of Stumbele

of her birth, she heals the Count of Cleves from paralysis,

was brought in a litter or cart to the tomb of the Spouse

of Christ: and his vows being rendered

and performed, it was heard by many present there,

that his limbs in rising up together

sounded, as if someone broke dry and parched

twigs with hand or feet: and

without the support of his own men he mounted a horse, and

with great joy returned to his own home;

giving thanks to almighty God, who at the invocation

of his handmaid Christina, restored to him all

his limbs sound.

[58] Several other miracles had no doubt been written

before, and indeed in authentic form, who had drunk a starry liquor from her little bone.

when, that she might be canonized by the church, supplication was made

to the Lord Pope (as is said at the end of the following Life)

namely John XXII, who from the year 1316

to 1334 ruled the Church. For that

supplication was earlier than this miracle is persuaded by the

zeal of the count, to seek out her sacred bones from that humble

place, and to transfer them into a more honored tomb.

The reward of that zeal was the health,

so miraculously received, the confidence of obtaining which

was given by another miracle, inserted at the very last article of the Life,

as having been done in the very transposition of the virgin bones,

in this manner.

The Count of Cleves, who loved her,

Conveyed himself by cart to her tomb,

Wishing to exhume the sacred

Bones and worthily to place them.

A little bone of her finger,

And wrapped in the Count's hand,

Straightway began to drip.

The Count orders to be brought

A silver Vessel, in which the liquor

he received, for love of her.

From which, as soon as he drank,

He feared paralysis no more.

He left the cart; he mounted a horse:

The power of Christ reveals itself,

For the honor of his Dear one:

Whom may he deign to entreat

For us forever. Amen.

[59] If for the aforesaid Transposition (for neither

would I call it an Elevation; since neither then,

nor long afterward did the chest stand prominent above the church's pavement)

if, and he had raised up her Bones, I say, for the aforesaid Transposition of the bones,

certainly the consent of the Cologne Archbishop,

Henry Vanden Berge, who presided over that church

from the year 1306 to 1331, ought to be reckoned as

requested and obtained. With the same one assenting,

there was also founded by the aforesaid Count, in thanksgiving

for the health received, a double College

of Canons, and he founded Colleges of Canons in Stumbele, of which the Author of the compendium thus speaks further.

And this miracle was

the efficient cause of two secular Colleges

founded; one namely in the village of

Stumbele, afterward translated to our place Nydec;

but the other by the said Count

in his principal town of Cleves: which by God's

grace still remain, and forever will remain,

with happy increases of the miracles

of that Virgin beloved of God, and at Cleves, by the grace

of D. N. Jesus Christ, who with God the Father

and the Holy Spirit lives and reigns as God.

[60] Nideche is a little town of the Eifel, an ancient seat of the Counts

of Jülich, on the river Roer,

between Zülpich and Düren, this is transferred to Nideck in the year 1342 about six

leagues distant from Stumbele; whence, when the College was

translated thither, Christian Hamersers

of Nideggen, Notary of the Apostolic and

Imperial Majesty, from some ancient instrument,

inscribed it in the membranous Codex now of Jülich,

after the premised Epitome; and that in a much

more recent character in the year 1578, on March 6.

The inscription is this. Now there takes place the Translation of the aforesaid College

I. B. (I read of John the Baptist, until I am taught otherwise),

in the year of the Lord 1342, on

the day of the BB. Apostles Philip and James, on a most

serene day, together with the body of the Blessed; with Walram of Jülich holding the Archbishopric

of Cologne, but William possessing the County

of Jülich, the nephew of that one through his brother

Gebhard (for the aforementioned Theodoric, dying

in the year 1225, had left no male children),

whom in the year 1356 the Emperor Charles IV

called Marquis. That the Translation of the body of B.

Christina was effected by their nod and even

honored by their presence, is likely. By this however the body

itself was not raised higher; whence toward the end of the Life

it is read: Her sacred body rests in a tomb,

buried in the church of the Canons in

Nydeche in the land of Jülich: for it is not yet

raised from the ground, nor is the blessed Virgin herself

canonized by the church, although supplication was made

to the Lord Pope that this might be done.

[61] The second translation of the College of Canons,

from Nydegen toward Jülich, as the aforecited Notary writes

(those places are distant from each other,

on the same right bank of the Roer, by a journey of not

much more than four hours), took place in the year of the Lord

1569 on the very day of Remigius; the Relics remaining

in Nydegen, by the grace of God to whom be praise

forever and ever, Amen. then to Jülich in the year 1569 but without the body: There was then

as Archbishop of Cologne Salentin of Isenburg,

elected a year and a half before; but William

Duke of Geldria, through his father John, of Jülich and

of the Mountains; through his mother Mary, also Lord

of Cleves; a man of great spirit and vaster hope, by which

he embraced nothing less than the dominion of all Holland,

Frisia and the diocese of Utrecht on both sides of the

Ijssel, and involved himself in harsh and frequent wars and difficulties

with Charles V, Prince of Belgium and

King of Spain and at length also Emperor.

The cause for transferring that College from Nideck

was none other than that Jülich

(in the year 1398, as Wernher Tesschenmacher writes in his Annals of Jülich,

Cleves, etc.) having been plundered by the

Brabanters, so that it had now to be sought out at Jülich,

restored with new buildings and ramparts, and

especially a most fortified and most beautiful citadel,

John had chosen as the seat of his rule,

compelled to yield from the Duchy of Geldria, and to confine

himself within his ancestral domains.

[62] There was, by the testimony of Tesschenmacher, an ancient temple

at Jülich, sacred to the Mother of God, which finally seems to have been brought to the same place which on that occasion

it is by no means doubtful was also notably

restored and adorned; but how long

afterward the body of B. Christina

was also translated from Nideck, I do not find. It is

probable that that Translation was made, not without some increase

of honor, with heretics ranging with impunity through the Cologne

diocese, and infecting especially the smaller towns,

albeit under the ill-omened Archbishop Gebhard

Truchsess, at length openly professing Lutheranism,

and therefore deposed, around the year 1583;

by the permission of the same Gregory XIII, under Gregory XIII. who

deposed him; and with the favor of Ernest of Bavaria, who

succeeded into the place of the base apostate. Then indeed the body

of Christina, in that new seat, obtained the place

which it now occupies, inserted in the grilles separating the choir

from the front church: which grilles,

together with the mausoleum of the Blessed itself, elegantly

fashioned of iron, enclose the chest of the sacred body,

so disposed that one of its heads faces the people, the other

faces the altar. But the chest, to be presently represented on the turned page,

is of stone, and is covered with a wooden lid.

Under this comes an iron grating, then a glass

lid, and finally a little casket, equaling the length

of a human body, covered with red silk, and it now stands within an elegant mausoleum and

within this the sacred bones of the Virgin, with the skull, as below

will be said; crowned. The chest which is raised above the tomb,

resting on iron poles, contains the garments of the Blessed; and

is distinguished by four figures, one on each side. The first,

at the head of the chest, facing the people, represents

Christina herself: to this, from the other head toward the altar,

corresponds a similar image of the same Christina.

On the right side S. John the Evangelist is seen,

Patron of the Church of Nideck; on the other

stands S. Martin on foot, dividing his cloak with a poor man.

Of the whole work, namely of the grilles and the tomb containing

the sacred body, and of the more loftily

raised chest preserving the garments, I have received a rough delineation;

such however that it was easy for another more skilled

to order the whole matter according to the rules of Perspective,

so that from one side the whole mass is seen, of which one head

offers itself to the people; the other, where the lamp hangs,

faces the altar; but from every side is seen

on the very, as it were, roof the Blessed one.

[63] There is held in the same place a very ancient effigy of B. Christina

surrounded by smaller scenes, an old effigy with miracles, representing

her principal marvels, equally worthy to be

engraved in copper; although that this was already done long ago,

I seem to understand from the letters of P. Jacob

Kritzradt, in the year 1639 promising to our Bolland

of Cologne. But hitherto it has not succeeded for those wishing it

to find a painter suited for fitly

expressing such a work, who, transferring himself to Jülich

for another cause, would lend us his hand. There exists

indeed a German compendium of the Acts,

whose title is The Lily among Thorns, by the Author D. Caspar

Peter Lull, Doctor, Commissary and Pastor

of Jülich, published at Cologne in the year 1689,

before which is set a little icon with eight surrounding little shields

representing certain marvels, but without

any appearance of antiquity, which alone here we esteem.

[64] The Head of the Virgin is held separately in honor

and is reverently shown, and the skull is girt with a prodigious garland, on whose skull,

not without the wonder of those gazing, is seen

the width of one finger,

and gradually extending further from the forehead toward the back of the head,

and then (namely in the year 1685) nearly reaching

the ears themselves, and unfolding itself with imperceptible

progress: by which God seems to wish to crown

the unimpaired chastity of that Virgin,

and her unconquered patience. So to me the before-praised

P. Steinfunder, who when afterward in the year 1692

he, the Superior of Essen, had come into Brabant,

about to return from Roermond to his Residence,

out of his affection toward B. Christina turned aside to his former house at Jülich.

Then indeed again

of gazing on the sacred bones disposed in their order, not without bloody traces of thorns;

and of handling with hands again the holy

skull and of venerating it with a kiss, and at the same time

of considering, as he says, the virginal garland around the head,

even now not ceasing to grow,

interspersed with certain ruddy little drops,

as if with scars of thorns once

more deeply fixed, which before, he says, when

I wrote at other times on this subject, I do not remember

to have indicated.

[65] To the same admirable crown a more public

testimony was given by the before-praised Doctor Lull

in the aforesaid little book in his Preface to the Dean and Chapter

of Jülich. There deserves admiration, of which garland the writer of the German Life also makes mention

he says, especially that most beautiful garland,

and variegated with a green color, which

emerged around her skull, an evident indication

of that crown, with which her Spouse adorned her

in heaven, whose Cross she so constantly bore

after him, fighting against the infernal enemies.

There is nothing else which from the little book

we can derive to our purpose; except that he calls

as a witness of Christina's marvels still living,

in the last Chapter, the wife of the Praetor of Jülich,

D. Elizabeth Heistermans, and also of a feeble woman healed in the year 1658. who, when for a long

time she had been deprived of the use of her feet, had herself

carried to the tomb of Christina, and, as

she duly deposed in the year 1658, after prayers

poured forth there and a gift offered, so suddenly she felt herself

strengthened, that on her own feet,

without a staff, without a guide, she was able to return home well.

[66] There is added a public instrument, Finally I received a public instrument concerning

miraculous graces, obtained by similar devotion from

Christina in this manner: We, the Vice-satrap

and Aldermen of the Principal City and the supreme

Court of Jülich, by these presents make publicly known and attest

that, after the Dean of this

Collegiate Parish Church of B. M.

the Virgin, for the time D. Godfrey

Weisweiler, signified to us how

for some years in the said Parish

Church, concerning a boy contracted in hands and feet at the tomb of the B. Virgin

Christina of Stommeln (whose body is preserved

in the same) some miracles have been

wrought, and notably concerning a certain

three-year-old boy, called Melchior Starck, and

born to the parents Vitus Starck and Elisabeth

Mobertz, spouses; which boy in both

hands and feet was so lame and contracted

that on this account in his hands four

little pits impressed by the nails could be

seen; and around the year 1690 healed, and two years ago by the patronage of B.

Christina was totally restored to health;

asking that the witnesses present thereon be examined, and

that public credence be given to such an examination. We caused

to be cited first the little boy's mother Elisabeth

Mobertz, Christina Bester, and

Maria Schnabell; who under oath deposed,

that all those things happened in the aforesaid manner, and that the health

after God could be ascribed to the patronage of B. Christina alone;

adding, that unless the men,

having followed the camps, were now in the fields, more witnesses of that

matter could be brought.

[67] There appeared moreover Catharina Reinharts,

exceeding the fiftieth year of her age, likewise concerning a paralytic woman,

an inhabitant of this city; who in like manner

confessed, that about five years ago, for more than

half a year, she was so rigid in all her members,

and destitute of their use,

that without the support of others she could neither raise

herself nor move from side to side;

but after, having made a vow concerning a waxen statue to be offered to B.

Christina (which she also did), she had recurred

devoutly and perseveringly to her patronage;

she gradually became better, and at last

was entirely healed. Which she was prepared to confirm

by oath that she obtained through the merits

of B. Christina. And the aforesaid

Maria Schnabell and Elisabeth Lenarts that it was

so done, attested under oath.

But when before us, the Vice-satrap and

Aldermen, all things were said and confirmed in the aforesaid

manner; hence it is, that the present testimony,

under the impressed secret seal of the court and of the Aldermen, as they attested in the year 1692. and with the subscription of the proper hand of the administrator

of the secretariat, to the aforesaid D. Dean

we have given. Given at Jülich on the fifth of August,

in the year one thousand, six hundred, ninety-

second. And there was impressed a seal

in green wax, with the inscription: The Secret

of the Aldermen of Jülich. And below: I. Speurhart

administrator of the secretariat.

BOOK VI. On the virtues of Christina, panegyric rather than historical. By the Author Brother Peter aforesaid.

THE ARGUMENT OF THE WORK, to be explained presently in more diffuse prose.

Whose manners I love, I gather the flowers of virtues,

Under covered words, that the detractor may be unarmed.

Vows, prayers, fathers, and friends and enemies,

Age, fame, person, condition,

Acts, delights, special and gifts, punishments,

Virtues, merit, life, consolations, state,

The perverse turned, the converted often turned back again,

Defects, at the same time affections by showing, refreshed;

The vat of virtues, you, pour forth the wines and the honeys;

Full of the affection of Christ, in fact, in name, in punishment;

On the body the stigmata, and in the heart the chrisms you bear, because truly

A devout life, the Fathers, and the Fatherland you protect:

In offices, in leisures, both Mary and Martha you seem.

Conformable state, youthful age, and equable

Condition, pleasing speech, true consolations,

A wondrous secret, with torments a medicine,

The devout you thus follow, and you are harmed by delights.

You (although they wish, who would believe you to be unknown rather than known)

Union, confession, conversation, reception, enrich.

Union consummates, confession purges, and conversation

Adorns, but communion gives joy.

She rejoices and hearkens, marvels, weeps and desires.

Delights: a born one, a prelate blessed in the flesh,

The Word, breathed, drawn, gives also a burdened heart,

Manner, mouth, heart, worship, food and rank, action, countenance.

She fasts, watches, suffers, fights, and triumphs.

Virtue adorns nature, and nature shows its own

Care to these whom glory weighs.

Rapture, odor, appeasement, ardor, love, livor, and gore, anguish;

She breaks forth, exults, smiles faintly, faints, prays;

In these nature, rejoicing, surpasses its own laws

Here, since grace bestows the whole beyond the vow,

Virginity, ferocity, an enemy savage to herself, bloody

Injury inflicts full punishments without crime,

Wounds; blows, spoils, false sayings, and fears;

All, each member, outside as within, it burns;

It exchanges punishments, ever ministers new wars;

It troubles the known, the unknown, enemies, friends:

She is turned looking on, she is converted looking in; but

Looking down she is covered, but looking back she is feigned.

I glory, I am affected, I am made fruitful, I am strengthened, and

I am exhorted;

I have heard, I have felt, I have conjectured, the things which I have just brought forth:

In this hope of sweetness I have written, drawn by the force of love.

A MORE DIFFUSE EXPLANATION.

Whose life is the religion of manners, the emulation

of the devout, the mirror of imitators, the miracle

of beholders, the rebuke of the lukewarm,

the refutation of the delicate, the instruction of the unlearned,

the exposition of divine secrets, the sum of good things

and of penal experiences, the incitement

of desires, the inception of eternal things, the example

of the contemplative, the incitation of the active;

Whose presence amends the perverse, edifies the amended,

confirms the edified; Whose aspect

illuminates with examples, gladdens the sorrowful, excites devotion,

generates no weariness: Whose

memory recreates those solicitous to imitate,

inspires divine affections: Whose absence provokes

to visiting, when prolonged wearies, when removed recalls

joy: Whose conversation corrects the erring,

instructs concerning doubts, raises the affection toward

God, uncovers hidden things: Whose love

by which she is loved, does not infect the affection, does not distract

the intellect, does not hinder devotion, casts out

infection contracted from elsewhere, throws off the world's solicitude,

refreshes those affected with sanctity;

The love by which she loves all, general, wholly

spiritual, and to the uniquely beloved seems to be

special, but only to the devout, the known, familiar

as to secrets.

I love, not only nature, created by God;

not only the person, formed to the image

of God; but the grace conferred by God.

I love her, as a way to the fatherland, a companion of sanctity,

most dear to Jesus Christ, conscious of his secrets,

most marvelous of all visions, especially

beneficent; treasurer of graces, storehouse of delights,

gymnasium of conflicts, vehicle of one advancing,

helm of religion, little bag of charity,

cleanser of carnality, seal of the humanity of Christ,

dining-chamber of the whole Trinity, nuptial

bridal song, inmost of the inmost parts,

half of the soul, above the love of women,

above the beauty of forms,

above the solace of temporal things.

Her manners, religious in profession,

comely in manner of living, gracious to one considering,

marvelous to one weighing, intelligible to few,

imitable to fewer, innumerable to all,

irreproachable to adversaries, apt for edification.

Of virtues, worthy to be commended to memory,

of modesty in look, of prudence in address,

of piety in act, of charity in affection, of abstinence

in taste, of modesty in every motion.

I gather, I read into one, things dispersed through fame

in many, multiplied in diverse kinds,

diversified in various times, variously

adapted for the dispositions of those living together,

suited to all actions:

I gather, meditating with the heart, investigating with the mouth,

convoking with the hand, considering each work with the eyes;

for the commendation of divine

benefits, the consolation of those present about to inspect;

for the recollection of posterity,

the edification of those about to hear, the amendment

of my own manners; the examination of inward things,

the composition of outward things; the abdication of temporal things,

the exercise of spiritual things, the contemplation of eternal

things; that from my own defects I may be humbly

stirred up by her advances,

congratulate her on her merits, be amended by loving good works,

and be rewarded through the force of charity.

Flowers, fragrant by fame, light and tender in

companionship, healthful to those using well, deadly to the envious and

perverse, savory to those tasting:

because there is found the lily of most comely chastity,

the rose of patience and charity, the violet of marvelous

humility, the vine of joy and inebriation,

the palm of manifold victory, the olive of ready

mercy, the laurel of unconquered endurance.

Under covered words, lest the envious one enter the

sanctuary, lest the heavenly secret be opened

to the unworthy, lest what is holy be cast to dogs; that

the friend of truth may be rewarded, God be more

familiarly praised together, vainglory be avoided; lest the detractor have

what to accuse. Under covered words;

because neither the people is signified, nor the number,

nor the case, nor the time, nor the

manner is preserved; because sometimes a deed

is narrated, sometimes about deeds it is conjectured;

sometimes one is informed by counsels, sometimes a saying

is proved through the authorities of the Saints,

sometimes the matter is prolonged from a similar one.

That the detractor may be unarmed; while of the things he reads

he understands few; while what is understood he knows not how to pervert;

while he finds nothing but true things; while he regards only

commendable things; which if he perverts,

conscience reproves him, whom the testimony of many

convinces. That the detractor may be unarmed,

who depraves true goods, affirms evils if

any he finds; investigates the indifferent and the doubtful,

the weaker; lyingly invents new falsehoods;

inquires into secrets and perverts them; believes those

saying more evil than good, while he affects, infects, and slays

his hearers.

Vows, prayers, fathers, up to, BY SHOWING,

REFRESHED. In these is gathered the perfect

commendation, which consists in the honesty of parents,

FATHERS; the religiousness of profession,

VOWS; the continuity of devotion, PRAYERS; the goodness of friends,

and FRIENDS; the perversity of enemies,

AND ENEMIES; the beauty of an age well passed,

AGE; the odor of good fame,

FAME; the honor of person, PERSON; the most beautiful flower

of condition, CONDITION;

in commendable actions, ACTS; in the delights

of actions, DELIGHTS; in the possessions

of privileges, SPECIAL GIFTS; in the toleration of penal things,

PUNISHMENTS; in the abundances of virtues,

VIRTUES; in the preeminences of merits,

MERIT; in the excellences of holiness of life, LIFE;

in solaces divinely inspired. Solaces;

in the commendatory conditions of state, STATE;

in the conversion of the wicked through her sanctity,

THE PERVERSE; in the confirmation of the good through her

familiarity, THE CONVERTED; in the mortification of all created things. Defects etc.

To the things described thus far Bolland adds with his own hand

the following: There were lacking in the Ms. codex 23 folios,

as was clear from the number set at the upper margin.

There followed, upon the single words of the preceding

poem, treatises philosophical, theological,

mystical, but most frigid (and therefore neglected by

me) some short, others longer.

Wherefore I deemed it of no use to seek out these things, which would gratuitously increase the bulk

of this work: it suffices to have indicated whence one curious about such things

can have them.

THE LIFE

From the Acts, and from other notices of intimates, by an Anonymous Author of nearly the same age.

from a Ms. of the Canons Regular of Rouge-Cloître near Brussels.

Christina of Stumbele, Virgin, in the diocese of Cologne (B.)

BHL Number: 1744

FROM THE MS.

PROLOGUE.

[1] The grace of God our Savior appeared, in

these last days, She was commonly called the Marvelous, in his most beloved daughter

Christina of Cologne; whom from her infancy

he adopted to himself as Spouse: for when she was ten

years old, Jesus Christ, the Spouse of Virgins,

betrothed her with the ring of faith, as will appear below,

and for the rest of the time of her life was most familiar

to her. Rightly therefore it befits us to honor this most sacred

Virgin, whom the mediator of God and men himself,

the man Christ Jesus, so worthily willed to espouse

to himself.

This Virgin Christina indeed, in the likeness of the other one of Hasbain. not inconveniently is called

Marvelous, by the common reckoning:

since in the likeness of that Christina

the Marvelous, who lately flourished in Hasbain,

whose life Thomas of Brabant luminously

described; this one too suffered marvelous and innumerable things

from malign spirits, for

the honor of God, and for the salvation of souls

set in necessity. I beseech therefore those

who are about to read and hear her deeds here;

that if perchance into this narration something unusual

and unheard-of has been inserted, they should not rashly

calumniate or reprehend; but to God, to whom

nothing is difficult, strive to ascribe the whole.

CHAPTER I. The life of the Virgin up to the 16th year of her age, and the beginnings of the temptations endured by her.

[2] When in a certain little village, called Stumbele,

two miles from Cologne, She sees Jesus at five years old, the Virgin of Christ

Christina was born, she was straightway signed by the hand

of God on the left thigh, like a seal impressed

on wax, which was of a violet color. And when she

was five years old, Jesus

Christ appeared to her in the form of a boy, who instructed her in spiritual

manners and disciplines and prayers.

and at six years old: And having become six years old, in the church

during the elevation of the Eucharist, she saw the boy

Jesus in the hands of the Priest, who said to

her: Behold I am present, ready to do mercy:

whoever therefore shall implore mercy,

shall obtain mercy. And when she was

seven years old, she was carried by an Angel into the paradise

of pleasure, where the heavenly secrets were uncovered

to her. And when she was abounding there in all delights,

one of the Seraphim was sent, at seven years old she is greeted by an Angel: who said to

her: Hail Christina, full of all grace,

the Lord is with you; blessed are you above all others;

and blessed is Jesus Christ your Spouse.

Likewise the Angel revealed to her very many heavenly secrets:

among others, that very many

sinners ought to be converted through her,

and very many righteous confirmed and consoled,

and very many souls freed from Purgatory.

And when she had been led back by the Angels;

she dictated such a poem, which begins thus: Gardens

full of roses or lilies or fragrant flowers, on every side

so delightful; would that my little brother Jesus

Christ, if it were granted to enjoy his love. a

[3] at nine years old the Mother of God appears, But in the ninth year of her age it happened three

times, on the Annunciation of the B. Mary the Virgin,

that she was presented by the Angels

to the blessed Virgin Mary. Where in spirit she learned two

Sequences; one of the Holy Spirit,

namely; Come Holy Spirit, and send forth from heaven

St. Mary, namely, Hail b noble rose, hail

shining lily, etc. And when she had thus learned these

and been ineffably consoled, holy

Mary said to her: Christina, rejoice and exult;

for as it was predestined that Christ

chose me for himself as Mother and Spouse; as the future Spouse of her son: so you

will be my sweetest Daughter, and most dear Spouse

of my beloved son Jesus Christ: and these things said, by the

Angel she was led back to her chamber. And when

she was ten years old, the Lord

Jesus Christ appeared to her, as a Spouse coming forth

from his bridal chamber, and espoused her,

and received the pledge from her hands, and said to her;

As Mary in eternal wisdom was foreseen by me

to be Mother, so you also Spouse: but so

much must you suffer for my name, and

so great marvels shall I work in you, that heaven

and earth will not suffice to marvel. This dowry therefore

you shall have, that all who have faith and devotion

in you and bear it toward you,

up to the end of the ages shall be made partakers of your

sufferings, unto the remission of sins; Christ espouses her to himself at ten years old.

secondly they shall partake of virtue, unto the strength and

beauty of souls; thirdly they shall obtain consolation

and security, foretasting heavenly things in the present

and fully enjoying them in the future. Then

in those nuptials, with ineffable goods, which neither

eye saw, nor ear heard, nor into the heart

of man ascended, which the Spouse prepared

for his Spouse, she was so deeply inebriated to the marrow,

that for three days she took no

food nor drink: nor is it a wonder: for there was no

voice nor sense: for in spirit she was rapt.

[4] Around the eleventh year of her age she learned

her Psalter; and when she read, At eleven she learns the Psalter: it often seemed

to her that she spoke with her Beloved,

and the Beloved with her: whence from sweetness

and abundant gladness of heart, she wept tears

of charity. And would that it were given to us

to weep often thus! Then her Mistress

rebuked her saying: You know your lesson

well; but she kept silent. O God, how

well she knew the lesson. Now she learned the Psalter within

seven weeks; for she had the Spouse

and his Angels as her instructors.

But when she was twelve years old, when

her parents wished to give her in marriage;

the handmaid of Christ refusing this, and fleeing while her parents

were unaware, she made her way to Cologne,

where, associated with the poor, and tortured with hunger and thirst,

she sought sustenance. at twelve she flees from her parents: And when she was

thirteen years old she went to Cologne to the Beguines, carrying

with her no more than her garments and linen,

and one coarse loaf and one white one,

and two herrings and two c buckings and

three d washed-clothes. When she was in

the convent of the Beguines, she alienated herself

from all transitory company and solace and joy.

Most willingly she frequented churches: to hear of God spoken of

she desired with longing, and with works

she studied to fulfill it: she was clothed with a hair-shirt, and

was girded with a knotted girdle so harshly, at thirteen she joins the Beguines, that the knots

made wounds all around. On all

Fridays in her youthful years she fasted on bread and water,

and lay down upon wood and stones.

Every night she bent her knees two hundred times;

and said all the Hours in prostrations, that is

in the prostration of the whole body with extension

to the ground: but on Fridays in the manner of a Cross.

She had almost continually in memory what

and how great things the Lord Jesus Christ suffered

for us on the cross; and she lives in great austerity: likewise what and how great things

the blessed Mary and all the Saints suffered, with all of whom

she had compassion. There appeared to her also the Lord

Jesus Christ, in the same manner as he was on the

Cross.

[5] But from the fifteenth year she was in

desire, that she might have something in which to recall

the Passion of Christ: and then for the first time in her hands

and feet and head and side she received the stigmata. at fifteen she receives the stigmata of Christ,

Likewise from the aforesaid year up to the forty-

fifth of her age, she suffered various

kinds of torments and temptations from demons.

For it often happened to her by night,

when she spun or did something else by moonlight,

that those very demons appeared to her, transformed

into the forms of Angels, who, illuminating themselves with great

candles just as they are

torches, e, and she begins to be vexed by demons: and blowing on trumpets and other instruments

of music; that she might believe these things came

to her by her own merits; likewise in prayers they did this same thing.

And when she recognized herself

unworthy of such services, taught by the Holy Spirit she did not

raise her eyes nor omit her prayers, whence

they departed sounding foully. having suffered ecstasy, she is believed foolish and epileptic: Likewise it happened in

the church of the Preachers at Cologne, that she was so

rapt from her senses, that she was carried to the lodging.

That excess of mind lasted three

days and three nights. But the Beguines

dwelling with her thought she was raving; and that she had

the falling sickness, whence they held her as if

a fool.

[6] Then a demon, in the form of S. Bartholomew

the Apostle, standing one night before her bed,

she is impelled to kill herself: came and said to her: With great desire

you desire to come to the kingdom of heaven:

therefore I counsel you to kill yourself, and so you will be

for half a year, so that nothing

would she more willingly have done than to have killed herself:

whence she would often have killed herself, had not the Lord

guarded her: being beside a well,

she wished to leap inside, and so in various places

she sought ways of killing herself: but the Lord

guarded her. At a certain time also, being alone,

she wished to open her vein with a little knife,

and then a very great blackness appeared in her arm:

to whom the Lord gave it into her heart,

that she thought, if she killed herself; straightway

she would go to hell; and so she desisted.

[7] And likewise a temptation invaded her about the body

of Christ and the articles of faith: which she resisted manfully,

and often even to the shedding of blood from her mouth

and nostrils, she is solicited concerning points of faith; imploring tearfully Christ to

succor her; and at length saying at the elevation,

O Lord, if it please you, take from me the temptations

of levity; because it would be easier for me to die, than

to sustain such things. Even in no way could she believe

that God had created anyone, or that God himself

or the Saints knew anything about her state; but having seen Christ in the Host, she is strengthened: so

that she could not do anything good, unless

she did it against her heart. For eighteen weeks

she was never confessed, but it seemed to her

like death. Hence at a certain time, when she was standing

in the church, during the Mass she asked, supplicating

and saying: O Good Lord, since I have sometimes

understood your true body to be on the altar; show

me today Yourself so that doubt may recede

from my heart. And straightway at the elevation of the sacred Host

she saw the boy Jesus in the hands of the Priest, who

said to her; I am Jesus Christ your Spouse,

true God and man. But she, seeing and

hearing, from astonishment fainted at heart: and

when she returned to herself, she felt within

herself the light of faith: and on the following

day she communicated, and from then that temptation utterly vanished and ceased.

[8] But the ancient enemy, seeing that these two

temptations did her no harm, and that her heart was

confirmed in the Lord; in a third temptation,

when she was to take food or drink, the devil came,

casting various kinds of worms. in all food and drink poisonous things are cast at her,

For toads, serpents and spiders overflowed:

she nevertheless, that she might resist the devil, doing

violence to herself, although she abhorred them,

took those very foods: but feeling the coldness

of those bodies, beyond all that can be said

she grieved: and because nature, abhorring them, was not

able to sustain it, she vomited up those very foods. And when

she was to take broth, straightway it was

full of worms; whence she would often have lost

her natural life, had not the Lord supernaturally

worked in her. Likewise also in drink, also in the very sacred Host:

when she was to drink, the devil answered from

the jug; If you drink, you will drink the devil into your belly.

And when she looked into the jug,

she saw beasts: nevertheless she blessed it, and drank:

but straightway vomited. At the elevation she saw a toad,

at Communion she feared to take a toad:

but each temptation lasted for half

of best savor, and straightway she was freed.

Likewise when she came to her parents, they did not favor

her with even one loaf; but very many

molestations she sustained from them, because without their knowledge she had departed

from them around the feast of S. Catharine; and

the weather then was very horrible, on account of

frost, wind and snow. The Beguines too derided

her works: for whatever she did concerning prostrations

and prayers, they wholly despised,

and so, alas! within and without she had no one

who would console her. When she was to communicate

she did not dare: whence from great grief

she shed clotted blood from her mouth and

nostrils, and lay sick for a fortnight and more;

so that she was swollen in the belly from great

desire.

NOTES OF D. P.

but Buckingus among the Belgians is a herring, hardened by smoke.

CHAPTER II. Favors divinely conferred on Christina, and diabolical temptations up to the 17th year.

[9] This Virgin, when she communicated, for three days

After Communion rapt for three days, which remained immobile: but when her senses

returned, four signs appeared from

the divine gift. The first sign was that

there appeared a youth, fair of face from without, but

from within fairer in faith, hope and charity: whence

was verified in her that of the psalm, Your youth shall be renewed

like the eagle's. The second, that then

in her face such brightness shone, that

scarcely could an eye directly behold this, and

the excellence of its splendor be seen by men. Ps. 102.5 she relates various graces from this. The third,

that then a most sweet and most abundant odor

marvelously breathed from her, which excited the hearts of many

to the greatest devotion. The fourth,

that then she related the heavenly secrets,

and revealed them, and gave grace to words.

Moreover after Communion there also appeared

hand; Her left hand is signed, which was, according to the proportion

of the feasts, like a seal impressed

on wax. She had also three Crosses in her side:

which happened in this manner. It happened

also on the night which is before the Lord's Supper,

that three demons with three iron hooks

and claws, piercing the virginal breast,

drew out a piece b of flesh, which exceeded the quantity of two

palms, and threw her body to the ground; and her side with three Crosses; but her heart,

with the Lord protecting, they did not touch at all;

although they transfixed her body with lances.

But the blessed Virgin, crying out with a great

voice, because she thought she would soon die, her heart

and soul most devoutly commended to her Spouse.

Then her sweetest Spouse Jesus

Christ, no longer able to sustain the cry and languor of his dearest one,

filled the heart of his Spouse

with mellifluous gladness; and that

piece, torn from her, he marvelously restored.

[10] Moreover those three places transfixed with three

Crosses of wondrous color, in the place where the heart was opened to her at Communion, with a marvelous disposition and

circumscription he signed: two Crosses

extended toward the breast, and the third was situated in

the left side; namely in that place

where the side of the Virgin after Communion when

she was in rapture, used from too great

vehemence of charity to be opened. Whence as often as the soul

of his Spouse passed over to her Spouse and into her Spouse

spiritually, and was intimately and to the marrow

united; so often those Crosses, opening themselves

in the manner of a window, gave a glad and ready

egress: and so after Communion

up to the third day they persevered:

but at other times that piece by the aforesaid

Crosses was closed up, and was surrounded by a zone as it were

purple: but the two Crosses,

which extended toward the breast, were smaller:

but the third which was in the side,

was larger and more marvelous in circumscription.

Around the smaller Crosses, in most beautiful letters,

was written, marvelously circumscribed, on the one Jesus, on the other

Christ: but on the third, which was larger and

more marvelous, was contained; My dearest one, because

most often for my love you have died, therefore I promise you

that you shall live with me forever.

These things indeed the Virgin herself with such diligence

guarded and hid, that no mortal,

unless she willed it, could have known them. Likewise

around that Cross through that whole piece

many marvels of faith, hope and charity

of the eternal Spouse Christ, written in letters and figures

and indelibly set in the flesh, were contained,

which nevertheless the Spouse of Christ herself willed to indicate to no one,

nor was able, nor before death ever

reckoned them to be revealed to anyone.

[11] O how marvelous is God in his Saints,

but more marvelous, nay most marvelous in this one!

Note that the blessed John c of the Reclusory,

Chaplain and guardian of the Spouse of Christ, protested

saying: which she revealed to no one before death; Woe to detractors in Stumbele

and elsewhere; since the Spouse is joined to the Spouse,

because so often they sin against the Holy Spirit.

Likewise that same night before the Lord's Supper,

the two pieces which the demons had torn from her

before the Purification of B. Mary, these up

to this night she preserved incorrupt by God's grace:

which, illustrated with a marvelous sign and wondrous

splendor, and after the manner of a most beautiful

Cross to her, namely the Spouse of Christ, were

marvelously fitted, as she rested under the shadow of her Beloved,

and as a special jewel and as a sign of inestimable

love, then also she received the pieces of flesh formerly torn from her by demons. she found a most beautiful Cross

in her hands, when she awoke from the sweetest

sleep: whence she gave thanks to her Spouse:

but this jewel she guarded with such diligence,

that no one unless she willed it could find it.

Finally the Spouse of Christ, marvelously

consoled, passed the day of the Supper with great joy:

which being over, up to the Vigil

of Easter, enclosed in her chamber, she remained alone:

and compassionating her Beloved, at every hour of inestimable

love she received the stigmata in each member:

which she presented to her friends on the Vigil of Easter,

on which the stigmata appeared by evident

signs.

[12] On the day of Easter she joyfully sets out for the church,

because on that day Christ rose from the dead: As she goes to the church

and communicating, she is rapt into the embraces of her Spouse;

where she was always delighted with new feasts,

in the land of the living flowing with milk and honey.

Note that thereafter she always communicated on the Lord's Supper;

and on the second feria after

Easter, first appearing to her maidens and friends,

she followed the footsteps of Christ. Likewise on the morrow

of the Octave of Easter, when she was proceeding to the church,

of a servant of prior Godfrey of Brauweiler, saying:

Where dwells a certain religious Beguine

person by name Christina: for I have

certain weighty things to announce to her. And she pointed out

to him the way where the house of her dwelling was:

for she was ashamed to say, Because I

am she, but she was thinking to follow him secretly. These

things said, she turned herself, and began to proceed. But he

returning to her, said: Truly my heart

tells me, that you are she whom I seek. And she

said to him: I think you come from Brauweiler,

and on the part of the Beguines wish to speak to me.

Who answered: the demon, having approached under the form of a servant, Indeed truly I was sent by them,

and by your special friend the Prior, who all

ask you urgently that with me you would

soon come to them: who cautiously excused herself, that she was

at present hindered by other things. Then he began

to commend her; and that he was long ago her friend

with an oath lyingly to affirm.

[13] But she, disdaining these speeches, said she could no longer

stand with him: and with this

she went on to the church. He said; By the same

way I must return: and so commending

and conversing, he greatly fatigued her.

And when they had come to a certain hedge, where

by the cloak, asking that she pray for him, because

he had long lived in malice and committed many

evils. Who said: at the name of the Lord he confesses who he is, May God do good to you:

I am a sinner, and my prayers are

useless; but when he held her cloak, nor

would let her go away; she, blushing, in the name

of the Lord admonished him, that he should withdraw

his hands and permit her to go to the church.

And behold a marvelous thing! for at the memory

of the sweetest Name admonished he appeared in his proper form,

and crying out with a great voice betrayed himself;

and a certain little cap made of fur,

which the Virgin had long ago lost, and he restored to her the cap taken away. he restored to her,

for she had lost it this Friday before the Chair

of S. Peter: which John of Clusa

found, but ignorantly lost again: nor

is it a wonder, because the demon took it up, who said

to her: Truly I was so compelled that I took

it, otherwise without doubt you would have lost it:

and with lightning he departed.

[14] Likewise in the fifth week after Easter, before

the day of her Communion, Various graces conferred on the Virgin on the 5th Sunday after Easter, demons applied iron

to her back, and bending it backward

utterly broke it, which done

they departed. Then with two Crosses before the breast

and three behind her back she is signed.

These Crosses too up to the third day

remained; but morning come she communicated,

whom her Spouse delivered to his bridal chamber.

Likewise on the Lord's Ascension she ascended

with Christ in Jubilation, and on the feasts of the Ascension and into his tabernacle

was received, where she obtained heavenly

joys. and of Pentecost, But on the feast of Pentecost with the gifts

of the sevenfold Spirit she was filled: and within

the Octave of Pentecost, on account of the great heat,

she went out from her chamber into the courtyard to pray.

Then satan, transformed into an Angel of light,

deceitfully showed a great brightness over her courtyard and house:

whom recognizing in spirit she adjured

in the name of Christ to show

himself an Angel of darkness; and straightway, turned into

darkness, he vanished.

[15] Likewise on the Saturday before the Nativity of John

the Baptist, A misshapen Demon appearing to her, when the Virgin went alone to the Church,

of a man, having a head great like a cauldron,

with many horns placed all around,

and among the horns full of eyes: whom

the Virgin, gazing at, adjured, saying, Where are you going,

and whence do you come? But he said, I thought

to hinder you from Communion, and although now

I appear so misshapen, yet I was yesterday a fair

and delicate youth, when the mind of a certain

Beguine, to follow a certain

young Rector of the schools, just as

one resides in this village, I inclined. he calumniates her Rector, To whom she,

indignant, said: Go away, wicked one, you are a liar: for

our Rector is a good man and one fearing God.

He said: Certainly if he were not under your custody,

he would easily be inclined to our commands.

Moreover if you knew what I do, you would not today

communicate: for I know that today

six Brothers are about to come, both Preachers

and Minorites, and another certain Rector of boys

in Cologne is about to come to that one, who is in

the reclusory; and in vain he strives to hinder her Communion. whence your purpose peacefully

you will not be able to fulfill. To whom the Virgin: Although

all who are in hell had sworn to hinder it,

they could not. And when, speaking thus, they had come

beside the cemetery, he was adjured whether

the things he had said were true. Who said: Certainly.

These things said, turned into a flame, in a fiery cloud

he ascended upward; and the things he had foretold about the brothers

and others were verified, and nevertheless she

communicated. Likewise on the night which is before

the Assumption of the blessed Mary, the demons set fire to

her face with burning torches, then

they transfixed a fiery sword through her body.

Hence cutting into and as it were sawing

her body, they divided it as it were through the middle: and

behold, healed and comforted by the Lord, she made the demons,

confounded, depart, and the conquered ones howl.

[16] Likewise when she was sixteen years old or

thereabouts, gravely and inhumanly tempted, Forsaken by all.

she found among spiritual nor secular persons

no one who would console her: for they said

that they would rather be harlots,

than live in such a way: but she with Susanna burst

forth into these words, first conferring in her heart;

It is better for me to fall into the hands of men

and of demons, than to forsake the law

of my God and the love of my beloved Spouse. she is comforted by Christ. Then

her Spouse, seeing the desolation of his Spouse,

wholly consoled her, saying; To me, O

my Spouse, turn your heart, for good

and honest is my teaching. Whence

always after this word she was very well consoled,

and strongly consolidated, with our Lord Jesus Christ

repeating it. Likewise she was in

with the bitterness of the passion of Christ for fully

six weeks, and it seemed to her that in her sight

her most Beloved was being killed.

And when she thus lay in greatest contemplation,

sometimes her members remained rigid,

nor did she taste food at all as it were; in which infirmity

form, consoling her and saying: Dearest one,

be well, the Lord is with you; in vain is she solicited to deadly fasting, and

much commending her, again he said:

See that you have failed in nature, but abstain still

two days from food, and straightway you will see

your God in his glory. But she, taught by the Spirit

of truth, asked for food: and then he,

confounded, departed.

[17] On every Vigil of S. Bartholomew the Apostle

she sustained great pain, so much that

her nails were opened, and her breast was broken;

because she loved him above the other Saints; for he

himself was an Apostle, she lives without sin; who in her sufferings

often succored her. Moreover she never gave place to any

mortal or venial sin, d d

nor was conquered by any temptation, but all

enemies she herself conquered. For she thought first,

that this life was transitory; secondly, that

in hell there was no redemption; thirdly, that

of the heavenly kingdom there will be no end. Likewise a demon

came at a certain time in the form of S. Bartholomew,

sweetly thus addressing her: a demon appearing in the form of S. Bartholomew, Dearest daughter,

your works are good before God, whom above

measure you please. Now one thing remains, since

you desire to come to your Beloved, that

you suffer something in your body: so that these

words for a month day and night as it were every

hour he spoke in her sight. At last

he brought with him thorns, which are called yew or

butcher's-broom, and offered them to her, saying: These I offer you

that you may chastise your body, because this

most highly pleases God. This he did in the time of Matins

and Compline. he offers thorns with which she may indiscreetly cut herself: But she, taught by

the Holy Spirit, thought within herself, saying: This

is a demon: because he well perceives that you can

ill bear discipline. Whence he said: O wicked one!

You counsel me ill and falsely: because God

wills that all things be done with discretion; and

the things that are done without long deliberation, and without

measure, and without ordination, and without temperament,

and without perseverance, all such things perish.

And although in his very presence she thus resisted,

yet in her heart over this she was marvelously tempted.

[18] Likewise a demon came for eight nights

afflicting her with those aforesaid thorns; then he himself vexes her with them. so that no

soundness remained in her, from the sole of the foot to

the crown. Who said to her, Because you have not obeyed,

therefore God wills that you be killed, and your

soul shall go to hell. Who answered: Unhappy one,

you would have no power against me, unless

it had been given to you from above: for I feel your wickedness

and your perverse intention: nothing

will you gain in me, but I in you; nor will you be able

to take life from me, because God is for

me. Likewise sometimes as she prayed he came in the form

of a cock, Under the form also of a cock he troubles her praying, moving his wings, crowing like a cock,

and approaching to her feet he studied to hinder her.

Who said: Are you not a demon?

And then making the Cross she cried out with a loud voice.

This pain lasted three weeks, but

toward the end, adjured by her, lacerating

her legs even to the shedding of blood, foully

sounding he departed.

[19] Likewise as she was at prayer there came

torn and vile and rags; who shook

innumerable lice over her bed,

and fills her bed with lice: and cackling departed, taking long strides

over the roof of her house. This pain

lasted six nights: but one of the Beguines

dwelling with her would not believe. Therefore

the demon shook a good quart-measure over her bed:

which she carried with full hands into

the fire. This was a blind one by name Aleydis, who

all day had work enough carrying off the lice.

But the Virgin Christina did not put down the lice,

but left them in the bed, and with them for six

nights she slept; and then she conquered. Afterward

she never had lice or fleas from herself

or from elsewhere, which is very rare and unheard-of.

Likewise when she slept, the demon drew out

the pillow from under her head, and variously hinders her sleep. so that she fell

to the chest. Sometimes however he entered the cushion,

and made a tumult, and so she could not

sleep. Sometimes he placed a stone under

her head, and put down her coverings; and

when she took them up again, he again removed them. Sometimes

he drew off her shoes, and tore the cloths from

her head, which torn he sometimes brought back.

Sometimes a demon appeared to her in the form e

of a Beghard, saying to her: All your counselors

are deceivers, and those shaven fools, whatever

they speak they lie. Especially he noted

the Preachers, who always adhered to her.

NOTES OF D. P.

and Rector of the Beguines, who died in the year 1277 as is had from

the Letter with which above I begin book 3, and from num. 42 of the same book

his anniversary is had on July 5.

CHAPTER III. Other vexations and consolations; a demon soliciting to ravishment and confounded.

[20] Likewise when she was eighteen years old or

thereabouts, she had long hairs on her head: Christina is tormented by a demon plucking her hair,

and when unwillingly she had them shaved, lest her head

should be seen bare; the devil came drawing off

her hairs, with such ferocity, that in many

parts the flesh with the skin was torn away.

Likewise before Advent first there came a demon,

as she lay prostrate in her prayer,

defiling her face and arm with most foul

dung. Another time she was struck with a knotted

scourge, at which those present marveled, that

it was not heard through that whole village; whence

she fainted at heart five times, while he scourged her such things

or the like saying; Good Jesus I ask you by

your passion, that you command the demons,

to abstain from the pains which I can no longer

sustain; or give me the means

of sustaining them. This said she fainted at heart:

and when she had returned to herself, the affliction ceased. while he flayed her shins,

After these things the demon flayed her legs even

to the knees, who adjured departed. Afterward with thin

little nails he lacerated her feet, which all

of the village as it were in one day saw. while he sought to suffocate her, Likewise on

the Vigil of the Nativity of the Lord she heard the voice

of a bull, which coming horribly swallowed up her head,

leaving saliva on her face,

so that she would have been suffocated, had not God

guarded her otherwise. Likewise, when she heard Mass

or preaching, or prayed, then always

lasted four weeks. while variously he made noise, At last she asked

humbly that it be taken away; and then she heard

into her heart such joy, as before of

singing she never had.

[21] Likewise for a fortnight she became mute, whence

she grieved so much that from grief her breast was broken,

while he made her mute, and she vomited blood. Then

your God: and he appeared to her in a most beautiful

form, saying: If you have a God, adore him.

Do you not see that I am the creator and maker

of all things? Then beyond measure she grieved,

because she could not answer him, and often

he said such things. But thus, since she could not speak,

at the same one grimly she looked or spat.

Likewise without intermission the demon whispered into

her ears the enormous and worst sins, while he indicated others' sins, which

men committed; and the names of those

who did thefts or the like he revealed to her:

and he threatened her that he would in the church

publicly cry out as if she had stolen.

This lasted three weeks, in which she never

slept. while he cast fire at her, Likewise when she was to read in a book

or pray, it seemed to her that the book

or the place was being burned, or that she herself

must pass through fire. Likewise when she was to

communicate, a fire was kindled in

her sight like a burning furnace: and it seemed

to her that in no way that fire

through herself ought she to pass through. And when she sweated

and resisted, proceeding in the name

of the Lord; then it vanished, and this lasted for

a fortnight.

[22] Likewise in a certain Lent she was tempted

concerning the Passion of the Lord: while a demon denied that Christ suffered; for then also

in the Advent of the Lord she used each year to send forth

bloody tears, for she was incited

not to believe that Christ suffered. Finally when

she entered the church, she looked at the Cross, and thought,

saying within herself: This is a picture: what

does it pretend? nothing true. Whence beyond measure

she was afflicted in heart by struggling. Then a demon

proposed to her, saying, Do you believe your God

suffered? It is not true whatever about him

is said. In these things the Beloved absented himself, whence

she vomited from bitterness clotted blood.

Likewise eight days before the Lord's Supper,

when she said Matins, she supplicated the Lord,

saying: My Beloved, you alone have been my hope

and helper, and your passion was to me

this adversity I cannot sustain. for which a crown of thorns is given to her. At the same

hour she desired that God show some

sign of his passion, and soon a thorny

crown was impressed on her head, and blood flowed

over her whole face and onto her neck.

After these things when she had returned to herself,

this pain entirely and effectively ceased.

[23] Compassionating Christ, Likewise on Good Friday, when the Beguines who

dwelt with her were with her in the ecclesiastical Office,

and only the Beguine Aleydis remained at home,

because she was blind; behold the Spouse with the Spouse

at each hour and in each member compassioned;

but around the ninth hour her members

sounded as if they were stretched and broken.

Likewise in the presence of the Brothers Gerard

of Grifone and Jacob of Andernach,

when the Virgin of Christ Christina, in the middle of two

sisters, namely Hadewigis and Gertrude

the sisters of the Curate, she is dragged out of the house, slept in winter;

behold there came a noise suddenly into the house,

which roused all, moreover it opened the three doors of the house;

but Christina from the midst

of them it snatched, dragging her out of the house,

where the Brothers and others left her half-alive.

Likewise on a certain evening she told the Brothers

to go out, because the demons threatened her

to strip off her garments. Then Brother Gerard said

to her: I will not forsake you, but if they strip

you, I will clothe you with my cape. And when

he spoke thus, and she is partly stripped: the demon tore off both

sleeves of her tunic and of her fur garment: and then she

smiled saying; Do you not know, wretch, that my father

can give me other garments? But he, the torn things

carrying off with him, did not presume to do more then.

Likewise there appeared to her anew as if

Christ on the Cross; whence beyond measure she wept, she is provoked to importunate tears; and

without intermission. At last returning to her heart she inquired

from her Confessor whether it could be a demon:

who told her that it was so. After these things she cared nothing,

and so the demon, confounded, departed. Now this

temptation lasted eight days, and many similar things

happened.

[24] Likewise the demon showed her many times infinite

coins, of gold and silver, she is solicited with offered gold and gems; in full

sacks, and precious gems and various

jewels, saying to her; If you would live as

seculars, or at least as other Religious; and

would renounce this life which you have assumed,

I would make you very rich: this also I would do

that you could not fear death; and I would

prolong your life as long as you wished

and as long as you desired. Who answered: Cursed one,

you lie, because what you promise you can in no way

fulfill, all of it. Who said:

Clerics and Religious are all deceived because

it is a heresy to live thus: for God from the beginning

so ordained that all should live in matrimony,

and you do likewise. and with the form of a woman and a boy set before her, to the conjugal life: Likewise every night

he came, as having a man and a woman

with him in his company: namely the woman

brought a boy with her: who nevertheless thus mutually

treated one another too kindly according

to the flesh: afterward the woman embraced

the boy and said: There is no greater delight

than this, where man is joined to woman and where the woman

loves the boy. These things seen and heard, beyond

measure she was tempted: and although she closed her eyes,

still she saw such things. This temptation

lasted six weeks: whence to resist this

was harder to her than death.

[25] Finally a swelling invaded her, so that

her dearest friends for a long time she disdained. she is terrified by the threat of imputing fornication to her,

To whom the demon said: Since you do not

follow me, know for certain, that I will confound you,

for I will place a boy in the church before you, and

I will tell the people, that he is yours, and that you bore

him from religious friends. Whence when

she heard a noise in the church, she feared these things would happen;

nor could she pray from fear. For three

times, when she was to communicate, it seemed

to her as if she distinctly heard a tumult, and

as if all said; Behold that most vile deceiver

and cheat, now evidently appear

her cheats, because she bore a son: and so

all desire of communicating receded; and

she feared that if she proceeded, he could defame her:

and at last she resisted, thinking, If all

reviling ones defamed you, God knows that you are innocent.

Likewise a certain night it happened to her,

when she was to communicate in the morning, that

she said in her sleep, My Beloved, have compassion

on me in this fear, and take from me this

temptation: and behold soon the Beloved answered

saying: Dearest Spouse and Daughter, be patient:

but through Communion she is freed from that pain. your pain today will be ended; and then your

Spouse will give you so great a reward for

the fear which you had of your confusion,

as he would not have given if the whole world had cried out.

To whom she answered; Blessed be you, sweetest one,

because you have had mercy on me; at which awakened

this suggestion and temptation entirely vanished.

The following day she received such joy in

Communion, that for three days she tasted

no food nor drink: now this as it were

continually after Communion was customary

to her.

[26] In vain she is frightened from communicating: Likewise when she was to communicate another time,

the demon came in the form of an Angel, with a most gentle

voice saying to her; O dearest one, you propose

today to communicate: but do not do this

for three causes. The first is, that when

you should take the Host, it will fall to the ground, and

there will be confusion for you, and a great negligence will be reckoned.

The second is, that you ought to recognize

yourself unworthy. The third is, that to this

you have induced the Priest, who is of bad will.

Whence terrified and anxious, she asked her Lord,

that he show her the truth of this matter.

Then she, having received the answer that he was a demon,

desiring to hinder her; with fervent

desire communicated: meanwhile he

with a noise disappeared.

[27] Likewise she was tempted concerning a certain man, criminal

in all things, she is tempted by love of a criminal man, whom she desired to see;

and because she could not, it seemed to her that her

heart must straightway break: and because in no

evil did she love him, she wondered how this

could be; because she formerly dreaded him like a demon,

and now would willingly speak with him.

Whence it came about that the demon in the form of that

man, every night came to her saying:

Behold I am that friend; I have entered secretly;

the house is open; and by a demon clothed in his form, neither your parents nor brothers

nor any know me to be here, do not fear.

She believed indeed that he was here: and

he began to embrace her and to touch her hands,

she feeling these things, drew back her hands; and

defending herself with all her strength, said to him, Unless you let

me go in peace, the devil will kill you.

And from the too great resistance of her heart she vomited blood:

and she adjured him by the passion of Christ,

saying, that he should let her go in peace.

Who answered: she is allured to consent, O most dear one,

I never loved anyone so much as you:

if you would willingly see me alone, I would no longer

wish to be evil, but would wish to be at your will:

I will always make you Lady: I will give

you beautiful garments, and I will enrich you with gold

and silver, and I will lead you away without your parents' knowledge

to delicate men, where you will have all

your will. Meanwhile she had memory

of the passion of Christ that through it she might resist

that temptation. But he, seeing this, began

to weep saying: Sweetest one, do you wish to kill me?

Now I shall die, unless you have compassion on me,

because on your account I can neither sleep nor eat.

[28] With the same one in vain threatening violence, At last she said: Unless you are a devil, I

will do my will with you. And he seized

her violently, so that she feared life would be

taken from her. But she, placed in greatest fear

and danger, invoked her Spouse

with clasped hands, and wailing said

to him: O merciful God, strengthen me in

this hour: yet she felt not even any sweetness

or consolation in her heart. But he

put down her veils or linens; and tore

her tunics, saying: Since to me

you give no answer; I will cry out to all that

you have done my will. But she said: Neither

death nor any scandal do I fear. Then

he drew out a knife, and threatening death to her father and mother, placing it over her heart

and saying: With this soon I will kill you, unless

you follow me. But she said: To the Lord Jesus Christ

I have promised faith, for whose sweet name and

love I desire to die. But he said; your father

and mother and all your friends I will kill,

but you I will still reserve. And he drew the sword,

so that it seemed to her that he killed all,

and that she heard all at first weeping miserably,

and afterward sounding as

those who are killed. But when he had come to

the father, that one said to him: Wait, nay, representing them as already killed, I will induce her

to consent to you, that I be not killed. There came

therefore another satan in the form of the father, saying;

Dearest one, remember that I never loved

offspring so ardently as you; consent

therefore to me, and I shall live: whence if on your account

I am killed, you will never be saved: likewise also the mother

said. But she answered them, Do you wish that

I forsake God? do you not know that for us

he died? joyfully both you approach, and

suffer death for your sins. Then

he killed the father: who sounding in his throat, she herself wounds herself with the knife, as if

now dead appeared: likewise also the mother.

And again he was approaching her: but she

seizing the knife fixed it into her own flesh;

which she did with this intention, lest her heart be subverted,

if he wished to do any violence to her:

but that she might feel the pain of the body.

In that resistance all her members with blood

and sweat were drenched.

[29] This temptation lasted through Lent,

in which she could never believe that

he was a demon; although by her Confessors it was

told her that he was. Yet love in her heart

prevailed, which doing violence to herself, against her heart,

as it were against death, contended, and so he, conquered,

departed and confounded, leaving there the sword

as a sign of the truth. But she lay

wholly failing in her heart, and the wound which

she had inflicted on herself flowed for three days and three

nights with blood. But she, fearing to die, but is divinely healed.

wept bitterly, because she feared she had killed herself.

And as she lay thus weeping, behold there appeared a most beautiful

youth, comely in form beyond the sons

of men, addressing her and saying: Do not fear,

dearest daughter and friend, and Spouse:

I am Jesus Christ your Spouse, to whom

you promised faith before you came to the Beguines.

Do not be troubled: from this wound you will not die.

At this time especially you have been faithful

to me, because I see that no one besides me

have you chosen. Behold you would have been of the same merit as

was Catharine, if with such intention you had

undergone death. Then making the Cross over her

wound, it was remedied: and straightway the pain vanished,

and the wound was forthwith healed; and according to

the multitude of pains she was more abundantly consoled in heart,

and the temptation ceased.

CHAPTER IV. A demon under the form of a serpent and a toad afflicts the Virgin: and vexes her and her intimates with an infusion of dung.

[30] Likewise for three nights she saw all the pains

of hell, Having seen the pains of hell and of Purgatory, namely weeping, howlings, hammers

striking, cries, blows, heat,

cold, toads, serpents, stenches, smoke,

sulfur, etc. Likewise also in Purgatory various

kinds of pains, intolerable to human nature.

On account of this vision such horror

invaded her, when she saw that for

some small thing, sinners in hell and in

Purgatory are tormented without mercy:

whence she greatly desired, if it were the will

of God, that he would purge her here seven times, that the pains

of Purgatory she might escape and pass over the sea of this world

by an unpolluted path: and it was done so.

For after these three nights, she saw before her

feet, standing at prayer, a serpent, which

horribly advanced, she asks to be purged here: hissing, blowing upon her:

whence she so dreaded it, that she knew not what

she prayed. In church and in every place such horror

and hiss of the serpent lasted eight days

and eight nights. After these things it crept over her whole

body, for which a serpent is given to her continually to afflict her, and arranged itself around her legs,

and there remained. Afterward it blew into her ears,

and arranged itself on her without intermission,

and as a trumpet entered her ears and eyes. On account of

these infirmities she began to cry out; so much that

she disquieted all of the house: and toward the end

it entered into the outer parts of her body, and devoured

her intestines. This pain was beyond all

estimation, so that she often feared to die.

And gnawing it broke and lacerated her intestines,

so that for three days and three nights

it flowed with blood. That it thus devoured her, for three

days and nights lasted: and about to gnaw also her intestines. but on the last

night it left in her body so great impurity

and venom, that more than a quart-measure of

it flowed from her body. Then in a vision of truth

(this is always to be understood) the blessed

Virgin Mary appeared to her, offering her a chalice

of wondrous sweetness and saying: Receive, dearest

daughter, and drink; from this you will receive health.

That drink was sweeter than honey; and this

savor she retained for three days and as many nights.

[31] Likewise iron nails the demon fixed in her feet

and hands, Having heard St. Bernard's jubilus, in the presence of trustworthy persons:

and this happened before the Nativity of the Lord.

Likewise it happened in Lent, in the presence of

the brothers Peter and Gerard, that one

of the maidens sang S. Bernard's song,

namely, Jesus, sweet memory: and meanwhile she

was rapt, so that her body grew rigid as

wood: but around the space of five hours

sobbing she groaned, so that in her whole body

she moved a little. After these things she began to breathe,

not as humans. Hence for the space of two

Masses she began to breathe more: she is rapt into a sweet ecstasy: then she began

to speak, but very softly thus: O Most Beloved,

sweetest, best, my beloved,

blessed be you and praiseworthy, and glorious

forever. For exulting with unusual joy and

dancing, with her whole body trembling, for the space

of one Psalm, under one breath of inhalation,

she remained moved. After these things among other things

she magnified her Spouse, weeping for

herself and her friends, and gave thanks for all things:

this lasted a long time.

[32] Moreover eight days before the Purification

of blessed Mary, by a demon under the form of a toad adhering to her, when after Compline

she was before her bed, she heard the voice of a toad,

whence she was terrified: but returning to her heart she remained

at prayer. At last however it approached her,

and entered under her garments, and gradually

ascended through her members, and finally in her breast

placed itself: now it was so great,

that it occupied almost the whole breast,

and fixed its claws in her breast, gravely

wounding her: and for eight days it remained thus.

On the Vigil of the Assumption she understood that the Lord

wished to free her, she is vexed and wounded. whence she drew her hand back

to her inner parts through the sleeve, and put her fingers

between the belly and the breast of the toad, and

violently tore it out, and threw it to the ground;

and it sounded like an old shoe. Who said

to it: Wretch, why do you return so quickly? And the demon

of the toad answered: It is not I,

you impute another's crime to me: now I am conquered,

never henceforth will I return. To whom she commanded

that it flee, and soon it disappeared with the toad.

But the wounds inflicted on her lasted

more than four weeks, and by the sign of the Cross

then they were healed.

[33] Likewise on the morrow of the Annunciation of B. Mary

the Virgin, Her hand is seen she ate in the house of the pastor

John by name, with brother Peter and Charles:

and the eating done, brother Peter about the love

of God preached. Then she, unaware of herself,

opened her left hand: and they saw

in her hand the Cross of the Lord, reddening with the color

of blood; and how beautiful it was

could scarcely be estimated. That Cross was not merely

depicted in color or gore, but impressed on the flesh as

and marvelously ordered; which by no

human art could have been effected. Likewise to the brothers

Gerard and Peter of Cologne, marked with a flowering Cross. going toward

Stumbele beside a marsh, and conferring about the Virgin

Christina, then all the frogs

croaked, so much that they could not hear one another

mutually: and behold brother Gerard

extended his hand, and commanded in the name

of the Lord that they be silent, and the conversation

about the blessed Virgin Christina not hinder.

And behold all straightway were silent, Speaking about her, he imposes silence on the frogs. as the aforesaid brother had commanded

them, until they came

beside the village: and then he licensed them,

and they especially croaked after these things. Likewise on

the day of Easter to the same ones the stigmata were shown, she

however utterly unaware.

[34] Likewise on the day of Pentecost, with Compline almost said,

up to; Behold now bless the Lord, A Demon restores the book taken away:

who threw the book which he had taken from her at

the Conversion of Paul against the wall in the choir;

so much that it fell beside brother Peter.

But the pastor, seeing the book, swore by

the soul of his father, that the book was Christina's:

and dismissing the Psalm, he intoned, Come Holy

Spirit. But she lay in the customary manner

behind the altar, with hardened body: and the book was

clean; but the sack stained with foul dung:

which brother Gerard gave to be smelled

by certain ones, who had detracted from the Virgin:

whence several of them repented. In thirteen

days she never slept, because such heat

invaded her, that her body was full of pustules.

Likewise on the feast of Magdalen, when

several a students sat with the Lady Abbess

behind the court, but it throws her into mud: there came a maidservant calling the Pastor

and brother Peter, and said to them: Quickly

come, the devil has thrown Christina into mud,

and I fear that it will submerge her. Coming

therefore, they found her immersed in most filthy mud

except her head. Hilla of the Mountain,

standing in her chemise and fur garment without sleeves, and

with bare feet in the mud up to the knees, and

brother Peter leaping in with his shoes, could not

extract her; until the Pastor John

and brother Aldobrandin helped them. whence with difficulty she was extracted by several. Who

extracted, brother Peter clothed her with his cape,

and they carried her in b, and she was insensible;

but when she returned to herself, she complained, and

said: O Lord, above all things it is grievous to me

thus to be confounded, that I am handled by men: nevertheless

do with me as it pleases you. To whom brother Peter

said: Do not be troubled, because truly God ordained,

that nothing bare appeared on you: for the white tunic

she was clothed with, which extended beyond her feet.

[35] Likewise on the day of B. Christina the Virgin,

which is on the Vigil of James the Apostle, Rapt after Communion into ecstasy, when brother

Peter celebrated Mass of the Holy Spirit,

at the altar of saint Peter in Stumbele, and

when he had memory of this Christina;

then there was given to him a shower of tears from the wondrous

sweetness of heart: meanwhile she communicated.

The Masses said, Aldobrandin insisted that they go to

Christina, to see the marvels. Who when

they stood before her bed, Aldobrandin approached,

touching her shoulder, wishing to know whether she was

hardened: and feeling that she was not, indignantly

he said to brother Peter: It is a lie that

is said about this one. To whom Peter answered: Wait

happen: for an interval used to pass after Communion

before her body hardened. Ignorant of this

brother Aldobrandin departed, which displeased brother Peter.

she is found wholly rigid, After these things, the meal having been taken with the Lady

Abbess of S. Cecilia, by name Geva;

again Aldobrandin asked Peter that they return

to the maiden. And so with the Pastor they

returned; and entering her chamber, they found

her face turned to the wall. Then

brother Aldobrandin examined the matter, nor

did he find the motion of breathing. Again he placed

his hand upon her shoulder, and felt her

rigid as dead: whence to softness of heart

he soon came.

[36] After a little interval she, a little

returned to herself, and her left hand signed with a flowering Cross; extended her left hand,

and all saw a most beautiful Cross on the

virginal hand adorned with flowers. Then Aldobrandin

cried out with a great voice, and said:

Alas, unhappy me! that ever I was bold

to derogate from such great sanctity. Never would I have believed,

if I had not seen such things: for the whole world

could not make such a Cross. He himself

with the others wept until Vespers, and

walked as if he were inebriated in spirit, she

being naturally unaware of all the aforesaid things.

After these things Aldobrandin had to raise the hand

of Christina with his own hand that he might inspect it: and she marvelously presses the hand of the one exploring it. but she

again rapt, the hand of Aldobrandin between

her hand and the wall soon enclosed,

so much that he could not extract it, until

again she returned to herself. Afterward they returned

to the court to sup. Then Aldobrandin

said to the Lady Abbess, Truly

this compression of hands was not natural,

because I felt nothing nor suffered anything

of evil: yet it remained fixed as if nailed.

Likewise in the Advent of the Lord, Peter and Wipert

the brothers, coming from Cologne, found

Godfrey the Prior in Brauweiler,

the Cellarer, and the Pastor John with her;

but she was sitting on the bed on account of the impending

pains. Who after they had greeted her, With several present

went out to the fire. And when they had sat a little,

the Cellarer c extended his boot to

the fire: and then soon, with all seeing,

with human dung, to the width of one palm,

he was drenched upon the boot. Hence Christina

he defiled more than twenty times in various ways:

for sometimes he put dung upon

her tunics or under her garments, she is defiled with human dung, sometimes under her veils

like paste, sometimes in her eyes, and

in her mouth between the teeth, which scarcely with a cloth could

be wiped off. To others he gave tepid dung, but to the Virgin

either so hot that pustules came from it,

or too cold. At the rising of day that pain

ceased, but in the evening it returned, and then

he very often defiled her. Around midnight

Peter asked her whether she saw the demon:

who answered; Whether I close my eyes,

or open them, I always see the demon. Peter asked

He figures himself in many ways: but now I do not

see more than a head; this is similar to a human

face, yet so misshapen, which they too suffer. that

I believe such cannot be made, for it has two

prominent horns. And again he asked;

Where do you see him? And she, Beside Hilla of the

Mountain and her sister Gertrude he sits: who

hearing this, terrified, divided themselves from one another.

And again he asked, If holy water

were sprinkled, would he flee? She answered

that he would, but would quickly return: and so

the night passed, so that meanwhile she had several times been

defiled.

[37] One of them, adjuring the demon against her will That night which was before the third

Sunday of Advent, the demon came, with Peter and

Wipert sitting around her: and behold under

the bench, where Wipert sat, the demon sounded,

as if he made broth from eggs. Then Wipert

seized his staff saying; Most vile one,

I will gouge out your eyes for you: and when

he thrust him in one place, then he was in another.

So Wipert said to the Pastor, Do you not know

the conjurations by which he could be driven off? Who

said, I know, Go out cursed devil, etc.

To whom she said, Do not: as long as the Lord

wills, I must thus tolerate it. And when Wipert

did not desist; behold the demon, as if

bursting a bladder, extinguished the candle. At this

noise Wipert, struck with fear, hastened to go out:

whom the demon met in the middle of the way

and drenched him with thin dung, is more foully drenched. and so cried out

Wipert, saying; Woe to me because one eye

I have lost: for he had drenched half his face

from top to bottom, and one eye

and half his nose, and half his breast

up to the belt, and his other shoulder up

to the arm: who, washed beside the fire, laughing

entered. But afterward when they read Matins,

Brother Peter said to Wipert: Approach

and hearken to what Christina does.

Which done he said to Peter; I feel in her an odor

better than all aromatics. Meanwhile she is found sweetly fragrant. After a little

Brother Peter approached her, saying

to her; Do you intend today to communicate? Who said,

Yes. But he: Think nothing else, he said.

Who said: It would be grievous to me that I should do this.

But the meal taken they returned, and her

immobile they found, but she after

these things returned to herself, a little extended her left

hand, and all saw the sign

of the Cross glorious in the middle of the palm, tripled,

as if one Cross were principal, and two

smaller proceeded from its arms: whence

an abundance of tears was given to them: who within

illumined departed, she unaware of all

the things that were done.

[38] On the fourth Sunday of Advent, which

preceded the Vigil of the Nativity of the Lord, Gerard

and Peter came into the house of Christina;

and putting off their capes wetted by the rivers

to dry, they found John of Mussindorp

with his companion, and John the Pastor

and the Beguines. Then Gerard as if jesting

said: Lord demon, do not defile me:

I am your friend. A certain man, jokingly saying he is the demon's friend, To whom Peter,

If you are his friend, I will be the enemy of you and

of him. Which heard the others smiled, wishing

that he would greet him with some jewel.

And when he spoke thus, there came from a corner as if

or basin full were poured out, and it poured upon

Peter over the right shoulder and nose,

but the door standing nearby it drenched with the residue.

Which done they supped: but as often

as she prayed, the demon with a loud voice hissed.

The supper done, is held by him in a not very friendly way. Gerard about to go, to

the fire turned aside: whom the demon drenched in

his face, and half of his new scapular,

and his hood, and his whole breast with foul dung

in such quantity, that standing in the middle of

the room he made the filth drip from his nose.

But this pleased several, that a friend

so treated a friend.

[39] Around midnight she began more

than usual to be in anguish, to whom Peter said:

Why are you so saddened? To whom she answered: Do not

wonder, because I see a horrible demon

standing before me, and having a fiery stone

with which he wishes to burn me. The Virgin is tormented with a fiery stone, After a little

the demon put the fiery stone against

her flesh, between her garments on the left side,

to the size of a fist; and so strongly impressed it,

that she was as if immobile. Then she suffered

such pain, that it could scarcely be believed

by all, afterward seeing the stone

and touching it with their hands: but the demon

after a long delay took the stone from their hands,

and placed it upon the Virgin's shoulder;

and there it remained, until the cock crowed,

and then it ceased. But morning come he insisted

on staining all, so that Gerard

and Peter three times were defiled,

so that they had nothing they could put on: and she is mocked. some

more, some less. But after a little the demon

standing upon the chest, danced, making the greatest

noise. Then with Peter and Gerard

reading the Office of Our Lady,

when they had come to the Gospel, namely,

Gabriel was sent; behold the demon,

not divine truth, under the hands of Peter, a twisted cake,

to the width of a finger almost thick, over

her whole head and among the veils of the Virgin placed:

which, the Office completed, Peter put down,

as much as he could, with his fingers.

NOTES OF D. P.

CHAPTER V. New molestations brought upon her, and upon others on her account, by the demon.

[40] Likewise John the Pastor in Jülich, seeing

the devil take away jugs and dishes

while the household ate; heard him singing,

and playing on drums and bells and other instruments; The demon threatens the insulting Pastor,

and said to the devil: Why do you not

come to my house? Who answered;

As soon as you come home I will be present. Which

done he terrified him, sounding horribly; and

departed, saying; If the handmaid and Spouse of Christ

had permitted it, I would not have departed thus without harm to you.

Such and similar things often happened.

She, questioned about the demons, whom she saw

while she was constituted in spirit; answered:

As there are various kinds of Angels and men,

so also of demons. A certain kind

of them never tempts men with grave

sins: and he is troublesome to the Virgin. but each kind has special

offices and wiles to exercise against man.

After these things the demon entered her bed,

and the whole bedding everywhere shook,

and words of blasphemy with the melody of song

loudly and rhythmically chanted: among other things,

Where is your God? now often repeating,

at last he said; Where are those shaven fools? thus

will I treat them that they will not dare to appear to you.

After these things adjuring him by the passion

of the Lord, she commanded that he elucidate

the truth of his words. But he leaving the song, who before

advanced as a pugilist, now as a little old man and

decrepit began to say, That he had lied;

and that he had lost beatitude, but had been permitted

by God to afflict her; and that

he was conquered. Who soon making a noise, as if

bursting a bladder, with a buzzing disappeared.

[41] Likewise in Lent, John called

Hespe and Peter came to her: Christina is drenched with heavenly dew, who

asked Peter himself, that on the morrow he say Mass

of Our Lady: which done she

remained immobile in her place: nor is it a wonder,

because she was rapt. But her cloak they saw

as if drenched with dew of heaven smelling most excellently.

Then Brother John wetted his hand

in the dew, and anointed his other hand

where he had a growth like an egg: which

straightway began to decrease, and in a short

time was healed, and the brother anointed with it is healed of which before he feared to lose the use

of his hand. The Office was, Drop down, you heavens,

from above, who upon the Spouse of Christ Christina dropped dew.

Likewise on the Lord's Supper, Peter and

Maurice, John and Aldobrandin, came

into Stumbele: and then the maidens said to Peter:

This was in the church (since on the same day

she had communicated) if you could inspect her left

hand, in the hand of the same marvelous signs are seen. for it is marvelously depicted; behold

with God granting it. Then Peter saw fifteen signs

on the virginal hand, most orderly in position.

In the middle of the palm there was a round sign,

less than a sterling: around which were four

in the manner of a Cross, disposed in this position,

somewhat smaller, but larger than the remaining ten.

Five therefore depicted in the flesh not

by natural art; but the remaining ten, through the ten

fingers of the hands were distinguished, yet so

that each joint was decorated with a sign.

[42] After these things, the dark Matins said up to

to the Benedictus, Certain wanton ones befoul themselves in the church, then when the Kyrie eleison was sung,

certain ones in the church through insolence out of

dissoluteness sang, so that in the choir

they hindered all. And behold, with them in the choir

singing, and the memory of the passion of Christ

celebrating, satan was present: who all

who had done insolent things, defiled, from which

certain persons, on the right and on the

left of the Virgin herself, were exceedingly defiled,

some on their tunics, and some on their cloaks,

and some on their veils and face; and the Beguines accustomed to detract from the Virgin. nor

did one drop touch Christina. Then with the candles

relit, the Pastor found out which

persons were more defiled, namely the Beguines,

who had detracted more from Christina. But she

knowing nothing of these things, except when Peter

related it to her, then for the first time recognized it. When

therefore Christina returned home, she was so

occupied with the passion of Christ, that to Peter

and others speaking she did not answer.

[43] On Good Friday she is rapt and the sacred stigmata appear, On Good Friday after the Office, John and

Peter with the other Brothers found her

rigid in bed: and then all who were present

saw the stigmata. Hilla also of the

Mountain at their petition uncovered her feet,

and rivers of blood flowed: in the same manner on

her head and in other places: likewise also with a thorny crown

she had been crowned. On the holy day of Easter

she was led on her father's horse to the church,

because she could not go on account of the stigmata: who

at the first Mass communicated, and straightway was rapt

in her place. Then with Brother

Salomon coming with a companion on the sacred days, and again as she sewed something; and

brother Wipert making a sermon, she was rapt.

After these things Salomon asked her to re-sew

his cape, which counsel Peter had given him:

which done, she not being on her guard, Salomon

saw the stigmata in her hands. On

the Octave of Easter there came to her twelve

Brothers Preachers in Stumbele: and with Brother

Arnold making a conference on this theme,

There stood beside the Cross of Jesus his mother

etc. again she was rapt, with the Brothers seeing.

Again, when she was to pray or do something good,

who is variously vexed by the demon, a demon came with lances and knives,

who strove to pierce her. Once,

when she sat before the reclusory with several

persons, a demon came, and fixed a lance in

her mouth, so that with all seeing she vomited

blood. Likewise for a fortnight before the Assumption

of B. Mary the Virgin, she sweated drops of blood.

Likewise she could not hear Mass, nor

the word of God, nor pray, nor anything good

do, unless she did it against her heart, as

against death. Likewise the demon struck

her with glowing iron in the organic parts,

so much that there appeared in her not a face, but she is aided by Christ and his Mother. but

horror, so that by the Brothers she could scarcely be recognized;

namely by Walter and Godfrey of Weerde

and others trustworthy. Likewise her sister Gertrude

was burned in the nose, whence she would not

sleep with her any more, nor become a Beguine; but

afterward she was married. Likewise he burned Christina

on the head, and pierced her ears with glowing iron,

so that in her throat she had pustules.

But when she lay thus as if lifeless, the Spouse

healed her in heart and body: for always

by the Spouse or by his glorious mother the Virgin

Mary she was cured. Likewise in the form of a Beghard

sometimes a demon appeared to her, whom recognizing

she addressed in this manner; Unhappy one, why

do you persecute me? Who answered: Gladly would I deceive

you; but on account of the power of almighty

God, which reigns in you, I cannot prevail.

[45] Likewise on the Exaltation of the holy Cross there came

the evening, who before in a Kempen had been made a Monk:

for he came in his b doublet, with the candle

burning in the Virgin's chamber, A demon appears to her in the form of her brother as wounded bloody

and gravely wounded, who said to her:

Dearest sister, do not be terrified; behold the enemies

have wounded me: but I hope it will not

harm me. She, taught by the spirit, soon recognized

the demon: who confounded said, These wounds

you made for me, and after these things disappeared. Likewise

in the Church, a broken door wounded her;

so much that for eight days she could not go.

Likewise she lost her veils, and a book: which at Pentecost,

by his evil arts c he brought back. Likewise

he bit great pieces from her body,

and tore and burned the garments on her body,

and horribly afflicted and gazed at her. thereafter variously troublesome to her and to others,

Through the head and through the mouth of a dead man he spoke,

and through the eyes he looked, terrifying the Brothers:

and the Prior of Brauweiler he hurt; and a Monk

of d Quinheim he wounded, and while to the cloister

he returned he threw him into a ditch, and certain ones

he bit. A Jew and a Jewess, who wished

to drive him off, he caused to be stoned. Likewise before

the feast of All Saints, in the elevation

of the Body of Christ, a demon appeared to her saying:

Behold I am your God. When she bent her knees,

he thrust her so that she could not rise.

Now these and similar things often happened,

which are not all recited.

[46] Likewise he took from her rival two herrings,

and put dung in the dish, and threw it into the reclusory. as also to her rivals,

Likewise he said to Christina: I took ten

shillings from an old Beguine, your rival,

and carried them off into the latrine of the Cologne Preachers.

But she afterward found the coins

which she had lost. Likewise he broke all her bones for her

in the church, and drew off her shoe; which divinely

compelled he afterward brought back. Likewise on

the Vigil of All Saints he defiled her in the reclusory

with others, and named her Barbara,

and departed, with Hilla and the Recluses present.

Likewise when after prayer in Brauweiler

in the monastery she had remained through the whole night;

behold satan, after her departure,

the whole place all around with old shoes

and dung defiled, in such quantity,

that the bell-ringer had it carried off in baskets.

Likewise through the mouth of Christina he blasphemed the Lord,

whence she was exceedingly desolate, as if the Lord

had forsaken her: for in resistance she vomited

blood from her mouth and nose. Likewise

her sister Gertrude, with the head of a dead man

he threw at the head, and to their servant by the neck

he hung it. Likewise when the menservants or maidservants

made their little beds, then satan

drew out the pillows and cushions, and put

in their place stones sometimes or cow-pats,

hot and soft.

[47] Likewise with stones he pelted her parents,

brothers, and sisters, and others: and with

he bit eleven wounds: John

in Mussindorp he bit and the Pastor, and to her kinsfolk; and her herself

with a stone he pelted between the shoulder-blades,

so that she vomited blood. Likewise with his iron

hand he pressed her feet, so that blood flowed

from her nails. Likewise he appeared in the form of horrible

beasts and monsters, and in all

her members he bit her. Likewise a bloody cat

he thrust into her mouth and other corpses.

Likewise he burned her whole fur garment on

her body except the collar around the neck, and

sometimes he so burned the tunics, that the fur garment

remained unharmed and untouched. nay, even he hurts her and others, Sometimes

also he tore her garments: sulfur too he poured

into her mouth, and sounded horribly like a bull

or other animals. Various musical games he exercised

with drum and pipe and others, and

songs by dancing he chanted. Likewise he disputed

with her about God and about the faith, but always he was conquered by her.

[48] When the Virgin of Christ Christina was

23 years old or thereabouts, it happened to her before

the feast of All Saints, meeting her in the form of a horse. while she went to the church,

that the devil met her in the form of a most powerful

horse, exhaling a sulfurous flame from its mouth and nostrils:

which seen, terrified, she withdrew from

the way, to give place to its course. He striving

to hinder the purpose of her Communion, upon

her shoulders leaping, with his feet trampled her;

at last with her veils torn off,

with the hairs he tore out; striking such tumult

into her heart and horror, that the village

with its houses seemed to her overturned. But after

she recognized within the malice of the demon,

she admonished him in the name of Christ to depart:

whence he, confounded, into a most stinking cloud

was soon dissolved. Likewise they rolled

her on the head so much, that with the skull

broken the bare brain was seen. Again

he tore the flesh from her legs, so that the bare bones

were seen: which wounds after three days often

were healed.

[49] Likewise on the feast of All Saints,

John, She is heard sweetly singing in rapture. Aldobrandin and Peter aforesaid,

after the meal returned to the church, to see

the marvels. Then the church was closed. Standing

therefore a little they heard a song, whose

mode or sonority was so subtle and

sweet, as if mixed with honey. After these things entering

the church, behind the altar they found her

lying, with her whole body rigid: whence

they listened if they could hear her voice: and soon

as if in her breast a sound seemed to be made: and then

truly it could be said; On well-sounding cymbals,

on cymbals of jubilation she praises

her Spouse Jesus Christ.

[50] Likewise after the second Sunday of Advent,

she was dragged by the demons through hedges, thorns, Dragged for three days by the demons

and frozen clods, now by the head, now

by the feet, to a certain marsh adjacent to a neighboring

wood: and there for three nights, in the

manner of an ox-hide, her body very long beaten,

they threw it as if lifeless upon the ice.

Then was fulfilled that of the Gospel;

The tempter left him etc. Matt. 4.11. Angels heal her. For two

Angels came, who the body of the Virgin from

injuries cured, and with a most gentle cloak her body

overshadowed, her mind with divine

words comforted, and with such marvelous consolations

led her back into her chamber, that from

the too great gladness neither the way nor the manner of being led back

could she then weigh. Likewise the devil

in the form of the Pastor in the morning went out from her

house, from which men had been scandalized,

believing that in the house of the maiden through the night

he had slept etc. Likewise in the reclusory, Again before others she is bloodied: in the presence

of Lord John and Lord Henry the Pastor

of Poilheym and others, the devil so thrust her body

against a post, that he bloodied it. Such and

other similar things happened to her, which I am not sufficient

singly to narrate.

[51] Likewise after the Nativity of the Lord on the sacred

days she had such a vision about Brother Peter

the Lector of Gotland, whom she saw assisting her: she sees a heavenly ring on the finger of Br. Peter.

on whose finger clearly, in the manner of

splendid gold, she saw a most beautiful ring,

inwardly inserted, on whose summit was

Christ is your eternal faith: but what

was written in the inner part, she would not

publish. Likewise before the Sunday in the passion

of the Lord, two demons with iron instruments

cruelly expanded her mouth: She is tortured with sulfur poured into her mouth. but a third

from behind poured pitch with boiling

sulfur. But as often as that torment occurred,

so often B. Mary set before her and gave her to drink a chalice of wondrous sweetness:

which drained, the total bitterness soon ceased.

NOTES OF D. P.

to the Life after the Windesheim Chronicle; against certain ones, who believe

him born in a synonymous place in Transisalania; and the more easily led into this

opinion, because on the mount of S. Agnes near Zwolle, in the same

Transisalania, Thomas lived and died.

in the same sense seems to be taken, adducing many places of distinguished

authors, whence the word itself and its origin may be more distinctly explained.

CHAPTER VI. The manifold fraud of demons, detected and exploded by Christina.

[52] Likewise before the feast of the Ascension of the Lord,

namely on the Vigil, when in the church after

Vespers she remained alone; behold the ancient enemy,

desiring to hinder her prayer, made such

tumult and horror, that she feared the church

had collapsed: She insults the demon wishing to disturb her praying. but after a little, her strength resumed,

when she had recognized the cunning of the demon,

to his confusion by singing aloud,

she magnified God. Which the Lord

John in the reclusory hearing, quickly also entered,

and found her in prayers, but

the song ceased. Which when the demon saw, the little book

from her hand snatching, onto the pavement

with force he threw: which the Lord John

aforesaid raised, and replaced before her.

Who listening to her saying many things, among

other things heard her saying: O malign

spirit, in no way will you be able to recall me from the praise

of my Lord, nor all the devils who

are in hell.

[53] Likewise with desire she desired, for the negligences

of Lord John the Pastor in Stumbele

to make satisfaction, She makes satisfaction for the deceased Pastor: that he might be absolved from Purgatory. This

the Lord mercifully permitted: whence for three

nights before Pentecost there came a certain

demon in the form of the aforesaid Priest, with horrible

aspect and lamentable voice pronouncing himself

damned, and setting forth the causes of his damnation.

To which she said within herself to God:

Dearest Father, if this one will not be saved, all

my hope and confidence is held in vain. These and

other things as she said, he disappeared: and immediately two

others coming, with greatest blows afflicted her;

and breaking each of her members,

her head twisted back even to the feet

they bent. This done two Angels from heaven

sent came, who her with heavenly medicine

restored. These things for three nights she sustained:

but they in the end confessed, that they had no right

over the aforesaid Priest; who by her

licensed, confounded and conquered departed.

[54] On the day of Pentecost with gladness and joy

she sets out for the church, and straightway

is conveyed into the embraces of her Spouse, she herself

the Spouse rapt, and she understands him absolved from punishments, and there is ineffably consoled, to whom

among other secrets the time and hour of the aforesaid

Priest, when he was absolved, were revealed;

namely when his anniversary day was celebrated.

How many thanksgivings therefore to her beloved

Spouse she paid, I am not at all able to write.

Likewise the three days before Pentecost being

passed, having first suffered much for him, up to the Friday which

is after the feast of Peter and Paul, on which the anniversary

day aforenamed fell; she infinite

torments sustained, in the manner of Purgatory,

in the nights; but in the days she appeared joyful.

Whence the Friday of the Anniversary day arriving,

she who after Pentecost had not communicated,

straightway into the chamber of the Spouse was rapidly delivered.

Where in the mirror of eternal truth

the Friend, for whom she had sustained so much, with happy gaze

she beheld. O how great joy and

exultation took place there, where the friends mutually greeted one another!

[55] Likewise on the third night after the Nativity

of B. Mary she set out with her brother Sigwin: the prayer of the one going to Cologne with her brother in a cart

now her brother carried wheat in a cart.

Who when he approached the city of Cologne,

it was scarcely midnight. It pleased therefore

them to unyoke the horses, and to send them out into the pastures,

and to lay themselves down to sleep.

Then the Virgin of Christ ascending the cart,

sat wide awake. And behold that ancient serpent

was present, who with such strength dragged the horses of the cart

hither and thither, that she could not

remain sitting above. Descending therefore from

the cart, with bent knees she persisted in prayers.

And then the demon with various wiles and

machinations assailed her: the demons try to hinder, in the form of wolves; first into the form

of a wolf he transformed himself, her with flashing eyes

and biting throat as if about to devour, wickedly

attacking. Moreover a lamentable voice

as if he had cut her brother's throat he sent forth:

then running to the horses he did the same.

After these things infinite wolves came, who

resounded as if all were about to devour, and the whole

field with horrible voices they filled.

But the Virgin of Christ taught within, seeing the cunning

of the demons, striving in prayers

persisted. For having full confidence

toward the Lord, these things she turned over in her heart:

Since it is possible for almighty God

both her brother and the horses by his power to restore.

This she thinking, the demons in

the form of wolves vanished, but after these things in various

ways they showed themselves.

[56] then again under the form of various animals. Hence one came in the form of a most beautiful

youth, who first with flatteries and base

addresses fatigued her: then

women came, who when they had exercised their wickednesses,

vanished. After these things various

figures of demons, in the form of dogs, bears, lions,

cats, apes, and horned beasts,

the rest in the form of horrible animals

appeared. These all her inhumanly

terrified, and her from prayer to avert

strove. In all these she remained

constant in prayers. At last

conquered in all things they confessed themselves, and as if

bound with fiery chains, at her command they departed confounded.

[57] Likewise on the Friday after Dionysius, when

in the morning she set out for the church; She herself, from desire of the Mass, rapt into ecstasy, it happened that a certain

matron behind the village met her,

who said the Pastor had gone to Cologne, and

that Mass ought not to be celebrated: on account of which exceedingly

troubled and as if lifeless made, in an impetus

of spirit she came to the church: and immediately

prostrate to the ground, from too great grief of heart

she vomited blood from her mouth and nostrils;

and so she lay, that she neither felt those moving her,

nor answered anything to those addressing her. Then

at the hour of Terce the Pastor came, she is roused to Communion: and prepared

himself for the Mass: which seeing one of the Beguines

tried to rouse her, nor could she;

because neither voice, nor sense was in

her. And when now the Gospel was read, the Virgin

within through the spirit is bidden to rise, and for

Communion to prepare herself. Who straightway to

herself returned, rises, and bids someone bring her water:

which brought she washed her face, on account of the shed

blood: the Mass finished she communicated,

and rapidly was united to the Spouse.

[58] Likewise at the same time a certain

miracle happened. For in the church where she used to sit,

she had left a certain key, A key taken away by a demon, which Hilla

the Beguine under a mat and straws had hidden:

but this key afterward they did not find:

nor is it a wonder, for the demon had taken

it. But on another day, namely the Saturday before

Vespers, when she had returned to herself, it was reported

to her about the key. she receives from the one compelled to bring it back: Who with bent knees prayed before

the window in the reclusory, through which is looked

toward the altar of S. Mary: and behold suddenly the window

is cast out from its hinges, and upon the chest with

the lost key it is thrown. Which done the demon

compelled to this, said: O handmaid of Christ

receive your key, because longer to hold it

I am not permitted: which restored she gave

thanks.

[59] of the one wishing to lead her away into Gotland Likewise he came in the form of John of Clusa,

carrying letters in his hand, saying: These

Peter has sent you, asking intimately that to

his parts you would come: deliberate upon this,

and hasten: I am ready with you,

if it please, to turn aside. These things heard she, astonished,

answered: Upon this God is to be consulted,

go therefore and entreat God, that he

his will to us would deign to inspire.

These things said, when he had scarcely gone out; behold

two other demons come, she detects the fraud: one in the form

of Peter, the others in the form of the Prior, who said:

Do you know, O Christina, why so many grave labors

we have sustained? our counsel is, certainly

pleasing to God, that with us to the parts

of Gotland you would hasten to set out. Who answered:

In no way will I do it, unless divinely to me first

it has been revealed or inspired. They confounded

departed, and she gave thanks to God. Likewise after

the feast of All Saints, she repels the one offering gold and gems: there came satan,

carrying with him one sack full of gold, and

another full of precious stones and gems,

and saying: All these I will give you if falling down

you adore me, and to my will consent.

Who answered: Go, satan; your gifts

be yours: I will adore God, my Spouse

and Beloved, my Friend Jesus Christ,

and his will I will do.

[60] Likewise he appeared to her behind the village in the form

of the maidservant of her brother Henry, dwelling at Cologne,

saying to her; O Christina, why have you

pretended not to hear me running after you and crying out, likewise bringing news as if her brother were dying,

did you pretend? Who answered: The Lord knows

that your voice I did not hear, but in no way

can I now return. Which hearing

the maidservant, with a tearful voice said: O dearest one, the grief

of my heart I can no longer be silent about nor

conceal, for behold your brother to death even

is wounded; by whom sent through the whole

night I have run, that to you in the morning I might report.

You know that your brother is a man very secular,

and without the knowledge of God: therefore for the saving

of his soul counsel him, lest thus

uncontrite he die. To whom she answered:

God, who is creator of all and savior

and counselor, may he himself my brother mercifully

deign to grant respite and to spare him: I

certainly at present cannot return, to hinder her Communion. because

I will communicate. These things said she further proceeded:

and then the demon transforming himself into the form

and appearance of a most black dog, before her ran,

dragging her by her garments with biting

teeth, and did not let her proceed. Then

the Virgin recognizing the cunning of the demon, him

by the name of our Lord Jesus Christ admonished,

saying; I adjure you, O malign spirit,

that my purpose you do not hinder. He soon

reduced to a misshapen form, confessed himself

[not] to have been the maidservant of her brother, and that he had in

all things lied, but that gladly Communion

he would have hindered: who dismissed as if thundering

departed.

[61] Likewise before the feast of All Saints,

the demons with glowing iron had transfixed the thighs of the Virgin, She is direly dragged by the demons through the night,

by which her through hedges, thorns and brambles

blaspheming into Poilheym they had dragged:

and there dogs, namely demons in the form of dogs,

they made to convene, as if her about to devour.

And so her through the villages, contiguous

to Cologne they dragged, and there through the latrines of the cloisters

dragging her they stained, afterward to

towers with iron they hung her; where demons

in the form of men they made to convene,

who blasphemed her. The signs of death are present,

the hairs fall, the brow hardens, the eyes are blinded,

the nose sharpens, the lips pale, the chin

falls, the members grow rigid: and these things often happened,

but in the end at the rising of day by Angels

she is recured, and into her chamber by the same recalled. and is terrified as if about to be devoured by wolves,

Likewise by the demons she was dragged beside

miserably lowed, because wolves

were devouring it: and she heard from the demons;

Behold, if you will use our counsel, home we will

convey you: but if you will not, the wolves will devour you.

What more? They transformed into wolves her

began to devour: whence her Spouse she invoked,

who restored her, and the demons

confessed themselves conquered: and licensed by her departed:

but she by the Spouse with joy

and exultation to her chamber was led back.

[62] Likewise, on the penultimate night which is before

the Nativity of the Lord, to the cemetery she was dragged, at other times similarly rapt she is mocked;

and upon the roofs of the church without mercy she was thrown down;

and by the fraud of the demons the people

of the whole village to mock her seemed to be present.

There was there also a certain demon under

the form of John of Clusa, who did not compassionate,

but reproached her, saying: Alas that

ever I knew you! Alas that ever to you

I was familiar! How thus into the hands of demons

are you handed over, and as a malefactress are exterminated? she understands the Beguines chattering in the church,

Which said they conquered straightway fled:

and two Angels comforting her to her chamber

led her back. Likewise before the Purification [of B. Mary

the Virgin], when she went behind the village to the church;

cackling. Whom the Virgin recognizing,

addresses, saying: Whence do you come, cursed one?

But he, I incited, he said, the Beguines in the church uselessly

to chatter: which she found to be as he foretold. she delights under the waters of the Rhine.

Likewise she was submerged in the depths of the Rhine

with millstones, and then there was made a place

of delights, where the fishes showed reverence to her.

But she afterward questioned,

how she understood the voices of such things, answered:

In eternal contemplation all things are discerned in

the sight of the mirror of eternity. These things before the Nativity

of the Lord happened, and the Angels her gently

led back into her chamber.

CHAPTER VII. Demons under various forms conquered by Christina; torments endured.

[63] Likewise three nights before the feast of Gregory,

when with great weariness she persisted in prayers, The demon simulates nocturnal thieves in vain:

by the demons each night she was deluded,

as if robbers or thieves and her ravishers

through the roof and walls entered, and

opened the chests; so that from the too great horror

she scarcely remained in prayer, and that they were demons she did not

believe, before it was day: because then she saw

the roof whole and the chests whole, somewhat

however within defiled. and under the form of a toad it sits upon her mouth, Likewise after

these things came demons in the form of toads,

who went sounding, and under her feet and

knees prostrated themselves: then through her whole

body and members they crept, and at last

ascending even to her heart, the eyes,

nostrils and ears by sitting upon them, surrounded,

who by sucking and gnawing her so tortured,

that no one unless experienced could believe

it. as if about to suffocate her: But at last by God's nod, the toad, which

her mouth had beset, a little is removed and

the possibility of speaking is granted her. Crying out

therefore with a great voice, her soul to the Spouse

she commended, because she dreaded to be suffocated.

The prayer therefore completed, the same toad upon

her mouth sat; and applying its mouth to the mouth

of the Virgin, stench and abominable poison into her

body it poured.

[64] This done, all falling from her body

vanished: but for two nights Angels are present, but she on account of the venom poured

into her, rolling herself hither and thither, almost from

the stench and poison had been suffocated. To whom

an Angel for the first two nights, making the Cross

over her breast, signed her: which

done the abominable stench through her mouth flowed out:

and with each of her organs signed, the pain

departed. But on the third night the Spouse,

clothed in Priestly vestments, and on the third she receives Communion from Christ. the Cross made over

her breast, her utterly healed: and offering

her the Host upon the paten, said: Receive,

my beloved Spouse; this is my Body.

In like manner consigning the Chalice, thus

he said; This is my Blood etc. Indeed

from the supreme Pontiff she communicated, who among

other things said to her: I will be in all things your helper

and savior, and over all your enemies

you will triumph.

[65] Likewise in the time following after the beheading

of saint John the Baptist, She is tormented by the casting of a foul corpse, the demons

one night a foul corpse of a dead man before

the sight of the Virgin brought; from whose

mouth, nostrils, eyes and ears, toads and

worms proceeded, which with dire bites it

gnawed; and after these things penetrating the inner parts,

an intolerable stench they sent forth, so much

that she almost had been suffocated: who threatened

her, that in the same manner her they wished

to treat. With them departing, the Spouse by

the Spouse with the fragrance of wondrous sweetness is drenched,

so that the filth of the former stench utterly was put to flight.

This horrible vision lasted for

three nights. and of a toad gnawing her face, Likewise three nights before the Nativity

of B. Mary, there came demons into

the chamber of the praying Virgin, whom with hands

and feet bound to the ground they prostrated.

Others in the form of toads her ears, eyes, mouth and

nostrils with dire bites gnawed; others in

the form of serpents in the same places followed

hissing; the rest in the form of toads

penetrating the inner parts miserably tortured her; and penetrating to the innermost.

with this added, that on the third night one serpent

descending into the womb of the Virgin, all

her viscera and inner parts atrociously gnawing

tore apart; and thence ascending upward, the filth

of stench blowing out, into the throat and mouth of the Virgin

it poured: which done one so strongly

pressed her head to the ground, that

from it a wave of blood flowed out. After these things

compelled by the Lord, themselves confounded and conquered in

all things they confessed; and at her command with lamentation

they departed, and the Spouse cured her from

every injury. But morning come after Communion

soon she is rapt, and with the Spouse feasts,

and with great joy into her chamber is recalled.

And behold the Spouse the Spouse from the prison

of the flesh leads out into his chamber, and leads her

to the lodging again, and leads her back.

[66] Likewise three nights before the feast of Martin,

there came a demon in the form of a horrible beast

to the chamber of the Virgin, with flaming eyes; She is gravely hurt by the demon, in the form of a dire beast,

and a sulfurous flame from its eyes and nostrils

at once exhaled. This one her head even to

the neck flayed: afterward her with poundings

and harsh blows, now to the ground, now to

the walls dashed; afterward also her with dire jaws,

hands, arms, feet and legs likewise

flaying and chewing cut off, then

Spouse she is restored, and forgetful of all pain,

intimately consoled. of a fierce bull, Likewise on the Friday after

Martin, when she went behind the village, there came a demon

in the form of a most powerful and most fierce bull,

who with raised horns and horrible bellowing her

attacked. At the same time, seeing her one who

drove his wagon, as if delirious

reckoned her, addressing her why she walked thus.

Who bade him depart: and changed into a boar; and weighing the malice

of the demon to be present, adjured him to depart.

He straightway into the form of fire consumed

made flight: and when a little he had proceeded,

there came a demon in the form of a boar, who with swift course

attacked her, fixing most biting teeth

into the legs of the Virgin.

[67] but she is healed by Christ, But because two great wounds it had inflicted on her

and had departed; she on account of the too great shedding

of blood, exceedingly weakened, to

the ground sat, nor could proceed, and also

feared to be divulged among men: and therefore weeping

most bitterly groaned. Then that sweetest

Spouse arriving, her in heart gladdened,

and the wounds impressed and inflicted on her by

the impression of the Cross marvelously cured. and beyond hope enjoys Communion. Whence

rising she joyfully proceeds to the cemetery.

Then a certain demon met her on the way,

in the form of John of Clusa and said to her: Alas!

The Pastor is not at home, therefore you will not be able

to communicate. These things heard from the too great bitterness

of heart she failed at heart: but by the Holy

Spirit within she was taught, that she was being deluded.

Her strength therefore resumed she made her way to the church, She suffers a grievous stench:

and in the customary manner communicated. Likewise

within the Nativity of the Lord, and the Epiphany, three

times she was deluded. First when she was alone

in the house: for then satan an abominable

stench in the manner of a cloud into her nostrils and

face scattered, from whose infection

weakened she fell to the ground: but straightway recognizing

the cunning of the demon, she rose; and with bent knees

prayed, and put him to flight.

[68] she is deluded by a demon under the form of a beggar, And when again she was alone, there came a demon

in the form of a poor and feeble man, with torn

garments and bare arms and feet, groaning

and asking alms. Whom gazing at

the Virgin and compassioning him, gave alms:

which he trembling as if from cold

let slip from his hands. Who with a tearful voice

to her said; Unless to me some garment

you give, from the cold I shall die. Then she

pitying him brought an old garment, and

with her own hands clothed him, and bade him

sit by the fire. then converted into a lascivious youth. As she prepared refreshment for him,

behold he suddenly showed himself a handsome youth;

and smiling, wickedly gazed at her:

whence she terrified, both because she was alone in the house,

and also because she saw him changed.

Rising therefore she went out of the house, and standing before

the door, so that if he received anything or attempted anything,

she might cry out to the neighbors. Then he said to

her: If I could gain nothing more, yet you

I induced to this, that with me kindly you would deal;

which however you have vowed against: and these things said foully

sounding he departed: and after a little the garment, which

he had given him, torn into bits, he threw

before her feet.

[69] Likewise after the Conversion of Paul there came

two demons into the Virgin's chamber, Two others appearing as Angels,

holding in their hands candles which are called torches;

and with bland speeches addressing her,

very greatly praised her, and that

they were sent by God to render her services,

they said. But she taught by the spirit addresses them,

saying: O most wretched ones, be ashamed that

the brightness of the eternal light you have lost: I conjure

you to resume your deformity. And

behold as if kindled with hellish fire they stood, and commanded to return to their proper form,

with iron instruments, and horribly cried out:

Unless you, cursed seductress, to our

counsels acquiesce, by a most foul death you will die.

To these the Virgin answered; O malign

spirits, I will die most gladly for the love of Jesus

Christ. They transfixing her body horribly

pierced it, and at last from the long-lasting

dashings against the walls one leg utterly

they drew out: which done her chamber defiling

they departed. And behold by the Spouse sweetly

she is consoled, and her leg among other things marvelously

is restored. they torment her horribly: The aforesaid illusions of demons

almost lasted five nights, with this

added that they her with iron and glowing spears

transfixed, and to a sandy mount beside

the village situated blaspheming through the air conveyed,

and her wounds wrapping in flesh departed.

The following day, namely the Friday before the Purification,

going to the church she communicated:

and soon rapt, into the embraces of the Spouse she flew over.

[70] Likewise after the Sunday Judica, on each

night up to the Lord's Supper there came

two demons carrying a circle in the manner

of a bushel-measure, others gird her with a glowing circle, broad, from a furnace, with glowing

most sharp nails all around surrounded and

composed: who with hammers the said circle

drove against her head, and through the shoulder-blades

into her body thrust it even to the middle,

with skin and flesh consumed here and there. This

done others with a draining iron a chain wrapped

with the fiery circle around her body placed:

and lifting the body upward into the air unspeakably

tortured her. and grind her in a glowing mortar, Then into a stone

glowing and hollow they threw her, and

with iron pestles pounding and grinding her like

pepper, with flesh and skin almost consumed and

bones ground, into nothing they reduced her:

but behold by the Spouse she is restored, and to endure

the other torments divinely she is strengthened.

[71] then they hang her on a gibbet, Likewise on two nights between the Lord's

Supper, while naked to the mount where thieves were hanged

she was dragged; there her with a fiery chain

to a gibbet, beside the village situated, after enormous

torments they hanged: which done they disappeared.

And behold two Angels, loosing

the holy body, to her chamber led it back;

with this added, that on the last night

again to the gibbet she was dragged, boiling pitch

with sulfur in her face receiving, and they mutilate her legs and feet, and

buffeted; but all the aforesaid torments

she ran through so, that by the arms to the gibbet

she was hanged by the demons. After these things into fire

thrown trampling with their feet upon her, they immersed her:

thence drawn out her feet with spears they transfixed:

afterward with the remaining instrument the legs with

the feet they amputated, then to the gibbet with

chains they bound her. These accomplished the demons there

conquered remained. Then the Spouse and

Savior consoling his Spouse, soon to be made whole by Christ. from every

injury cured her. What more? Thirty-seven

demons with confusion departed:

but the Virgin into her chamber is recalled, and to the nuptials

of the heavenly kingdom is invited. The following day in her

chamber she entangled and enclosed herself: and at each

hour compassioning the Spouse, the stigmata truly

as aforesaid she received: but on the holy

day according to the bitterness of pains

and passions, she tastes the sweetness of joys.

[72] Likewise on the Wednesday before Philip and James,

when the Virgin in the morning went to the church, They lie, that the Pastor with a girl had fled

Master Henry of Linter. Whom when

the Virgin saw serious and troubled; she said

to him: Good man, what is the matter with you? He groaning and sad,

said: Behold the Lord Pastor had a certain

Religious woman very familiar to him,

whom by the instigation of the devil this night to lead away

he presumed; but her parents pursued

them in the wood of Poilheym, and finding them

gravely wounded him, and with hands

and feet cut off left him half-alive: and being caught and hurt was at the point of death, but

I believe that he is not yet dead. Therefore

ask the Lord that true compunction and

pardon of sins to him he would deign to give. These things

heard the Virgin much terrified answered:

God, who knows the hearts of all, knows that

I grieve over this: but because I have a purpose

of communicating, longer with you to stay I

cannot: go in peace praying for him: yet they do not lead her away from Communion. I

will go to Lord John of Clusa, that he may

communicate me and celebrate Mass. Saying these things

she proceeded further; and when to the cemetery she had come

the Pastor met her, and then for the first time

she knew herself deluded, who after Communion

was rapt.

[73] Likewise before Pentecost the demons her

naked from the chamber, with a trident through her throat

transfixed, through hedges, brambles, and thorns

dragging, to the nearest village which is called

Poilheym, brought; and there with her head transfixed,

with an iron nail and glowing, her navel

and back piercing, against a wall, and the ground

harshly drove her: and then blaspheming

they say; Dragged through thorns she is wounded in many ways: Now invoke your Spouse, now

let him free you if he wills from our hands. Acquiesce,

wretch, to our counsels: for we will heal you,

and will enrich all your parents,

displaying. But she not consenting,

cruelly they invaded her; so that among other things

with the organic parts torn off, now not a face,

but horror in her appeared. And behold two

Angels loosing the body from the ground entirely

restored it: but the wound in the navel by the Spouse

is cured, by the impression of the Cross on the Vigil

of Pentecost.

[74] On the day of S. Gereon, when through the village

she went to the church, and almost to the court of the Abbess

she had come; and as if armed soldiers they rush upon her, there arrived a crowd of armed men; and

terrified the Virgin began to turn aside from the way.

Then these more loudly shouted, and that thus

she would not escape they threatened: and with lances

extended rushed upon her, and her cloak

and body pierced threw her to the ground; and

with a piece from her head with the hairs drawn out, the cloak

tearing with them into the air conveyed it; but

And then for the first time she knew them to be demons:

and with eyes raised to heaven, she asked

the Spouse, that she be not defamed. And behold

the Spouse visited the Spouse, and healed her, and the cloak

made whole again, saying: Go now in

the way of peace and salvation.

CHAPTER VII. Through the punishments endured by Christina are freed the souls of her mother, and of very many others known to her.

[75] Likewise before the feast of All Saints the demons

most filthy filth into her eyes, ears,

nostrils, Filth of demons to be endured, and mouth poured. And

first her body, from the bottom up to the breast,

in snow and ice they immersed: and these things for seven

nights continuously she endured, with this added,

that on the last bringing a fiery saw

they sawed her head into four parts,

which torn out here and there fell. Behold the Spouse,

by the impression of the Cross, and the cutting of her head, her head with

her body restored, and her ineffably

gladdened: then the demons confounded at her command

departed. On the holy day communicating,

by the Spouse she is marvelously embraced, and with heavenly

feasts satiated: there for a new joy

she perceived her mother, Christina frees her mother's soul. Hilla by name, from

Purgatory by her prayers and passions freed,

whom she saw crowned; who still

for six hundred years in Purgatory would have had to be punished,

if the Virgin of Christ her daughter had not suffered for

her, nor so many tears of charity to

the Lord poured forth.

[76] Likewise after the feast of All Saints,

when she went to the church, there came a demon in the form

of her brother Sigwin, Satan deludes her under the image of her brother, as if returned to the world, in secular habit,

whom she believed to be clothed in Gotland in

the cloister of the Preachers. She moved by love,

amiably embraced him: and he weeping

and wickedly laughing, vanished. In this

manner, when she went to the church, twice he deluded

her: but the third time, when in the same form

he appeared, she taught in spirit, why this

he had done him adjured. Who answered: If

fully to deceive you I could not, at least somewhat

I hindered, because I saw your heart toward

your brother inclined: and me kindly

treated, through which I found you a liar, because

never to do me good did you promise.

[77] Appearing to her in a horrible form, Likewise when she stood under a tree to say Vespers,

there came a demon having a head in the manner

of a cauldron, with flame-vomiting horns all around placed,

whom she adjured, saying: Where

do you go and where do these horns tend? But he:

Thus I go around the lands, and acquire many souls:

but because the Religious especially I envy,

various things I suggest, and that they should not confess I induce. he confesses that he intends to tempt the Religious,

To others weariness of the Order I bring in, others to apostatize

I make, others to despair I urge, and the like:

but the seculars much to tempt I do not need,

because all to the pit to pant

I see: almost all love spoils and rapines, rather than the seculars, also the ecclesiastics,

more than justice, truth, and fidelity:

Not only do I speak of secular laymen; but

of Popes and Cardinals, Patriarchs, Archbishops,

Bishops, Provosts, Deans;

and so of each, who uselessly spend

the patrimony of Jesus Christ, not keeping the right

rule nor order, nor measure;

nor do they live according to the spirit, but according

to the flesh. And of the spiritual Orders more

I gain at this time, than ever I could

gain: and from these to gain more than usual. for now almost all are respecters of the persons

of the rich and noble, the poor

and friends of God, who would gladly freely God

serve, they reject: therefore it is necessary that there come

scandals upon them, and the like. But you

are more cunning than I: for you take from me those of whom

I was certain: and since at present I cannot

do you more evil, under such a misshapen form

I show myself. But if I had known that, adjured,

so much to you I would have had to say, today

to you I would not have come, because I know that hence to me

irreparable damages have come.

[78] Likewise a certain night by the demons from

the chamber dragged, through brambles and thorns, She is vexed by the demons, turned into toads, in the court

of the Abbess of S. Cecilia miserably she was found.

At last at the rising of day to the cemetery

they dragged her, and there before the reclusory

her through the ears with a spear-point they transfixed: and very many

demons transformed into toads,

her body on every side gnawed. Whence she

miserably crying out, and the Lord humbly

invoking; behold all those confounded and conquered

departed, and with joy they led her back.

Likewise when in prayer her knees to bend

she had to, a certain demon under her knees laid, the form of a man with throat cut,

began to chatter as a man with his throat cut:

who taught in spirit, adjured him

by the passion of Christ, saying: Why do you

molest me? Who answered her thus: Many damages

you bring upon us: if you would let us go in peace,

nothing to you would we do; for you could to your desired

Spouse easily come; moreover

I would teach you, that in the blink of an eye you would be

where you wished. To whom she said: and of a barking dog: Cursed be your arts

to you, I will do my Lord's will,

and I will harm you as much as I can. Likewise

who at the rising of day waking, why this he did

she adjured: who said, To disquiet you

and to irritate you.

[79] Likewise in the Advent of the Lord, among other things

to a certain place by the demons she was dragged,

she is immersed in pitch and sulfur: where her into a cave, with boiling pitch and

sulfur full, with head reversed they often immersed: which done they departed. Then an Angel her

drew out, and healed conveyed her back to her chamber.

Likewise three nights before the Nativity

of the Lord, she is bound with a fiery chain, this Virgin by the demons with a fiery

chain is constrained, and through brambles and thorns

beside the cloister which is called Knechtide is led. There the demons, in the form of an Abbot and

Monks, came blaspheming, and

thus saying: This is the seductress of Stumbele,

who by the Religious could not be corrected, especially

by the Friars Minor. Then into a ditch

filled with snow and ice and brambles

she is thrown, and with such misery is lacerated, that

by the Spouse she is recured. and having wrestled with a demon, On the third night in the same

river immersed, and with lances to the bottom fixed

she was: and behold by the Lord comforted she seized one

demon, long with it wrestling, so that

the skin with the flesh from its arm was loosed. At last

with her feet the prostrate one strongly she trampled,

until all confounded stood by her,

who were twelve thousand: who dismissed with

great cries departed. she frees her father's soul. On the holy day

she joyfully communicated, and with the Spouse a banquet

celebrated; where her father she found,

on the same feast crowned: who still for

twelve thousand years would have had to be in

Purgatory, if the daughter had not freed him: with

whom the soul of a certain youth by her prayers

and merits is absolved, which still a hundred

years would have had to have punishments.

[80] Likewise on the day of Epiphany, when the Virgin

behind the village to the Church had to go; She despises his promises,

there came a demon in the form of fire to the ground from above,

saying: How long, most wretched one, an irrational

life do you lead? In vain another God

do you invoke besides me: because I have power

to do whatever I will with you. Therefore

consent to me, and you with many riches I will exalt, and

I will teach you an art so that you will be able in [the blink of an eye

to be] in Gotland, and to see your brother, and

others wherever they are. With several things by him

promised Christina answered: Go, most nefarious one,

your arts and your gifts be to you and

yours, in eternal damnation: I do not desire

anything but the true knowledge of Jesus Christ. He

threatened that she would pay, but confounded into

the air ascended again. Likewise after Epiphany,

the demons into her chamber came: as also their threats. who

first with jokes and cacklings laughed, then

mourning lamentable voices they sent forth,

at last themselves with iron hammers to nothing

reduced. This done they said to her: This

we did first cackling, glorying that

we have you in our power; afterward we wept

and the striking of hammers we made you hear,

that quickly to our counsels you would acquiesce;

but if not, your life with various torments we will exterminate,

and thence you carried off with us

in hell eternally we will torture. To whom

the Virgin by Christ comforted, answered: O cursed ones,

I do not care for your threats:

therefore do not waste time in vain, but what

to you by God is granted fulfill. Then

they confounded nothing more attempted, but conquered

with great howlings departed.

[81] Likewise on the Saturday in Lent after

Communion, when from rapture to herself returned

she was, and was being led out of the church, from the too great

joy so heavy she was made, Almost the whole of Lent that from the hands

of those leading her to the ground she fell, and with feet

bent back and veins torn she was hurt. Afterward

again to herself returned, from too great pain her legs

she could not move: which one night lasted:

but on the second night by an Angel she is cured,

and with all marveling thanks is given to God. through the night she is cruelly dragged Likewise

after the second Sunday of Lent,

among other things the demons her body upon

an anvil placed, and with hammers pounding her

as if to nothing they reduced: which done they vanished,

with this added, that on each night

up to the Friday, which is before the Sunday

in the Passion, her naked with an iron

chain they dragged to the mount before the village

situated; and there her unspeakably tortured:

but by the Spouse she is cured, and into the chamber recalled.

[82] Then on each night, before that

which is on the Lord's Supper, and she is lacerated: with a chain piercing

her ears, to the wood they dragged her;

and through the branches of trees dragging, all her intestines

and viscera they drew out: which done

they took the empty and bloodless body, and into

the air conveyed it, and again to the ground hurled it.

After these things conveyed to distant parts

they brought her, but by Angels and the Spouse she is restored. and into a pit with sulfur

and pitch boiling they threw her; her flesh

with most sharp claws they lacerated, and her as if

dead leaving they departed: but she

by two Angels is restored. But on the last

night to Frisia they brought her, and after

innumerable torments her in deepest waters

they immersed, and the greatest trees upon her

casting they departed; and behold the Spouse long

desired arrived, and her healed into

his chamber with gladness led back. The number

of the demons was two hundred thousand, who confounded

disappeared. Likewise on the Lord's Supper, in the evening

in her chamber enclosed, Compassioning Christ, she frees two kinsfolk. and Christ at each

hour compassioning, all the stigmata of the Lord's

Passion she received. On the holy day she communicated:

who soon was rapt, and the Spouse's

presence obtained: where for a special jewel

two souls of kinsfolk she saw crowned:

of whom one still for six hundred, the other for three hundred

years in Purgatory would have had to suffer.

[83] On another night, which is before the Vigil

of Pentecost, On the Vigil of Pentecost variously tortured, certain demons expanded her mouth;

the rest a vessel full of sulfur and pitch into

her mouth, nostrils, eyes and ears poured:

which done a golden cup full of filth

and venom into her body for drinking they poured:

which her inner parts set on fire.

After these things they said: Her we have given to drink, now

her with scarlet garments we will clothe: with which

clothed as if in flame she was burned: and they said:

This one we have given to drink and with garments clothed:

but now to a soft bed let her be carried to

rest. These things said her up into the air

they lifted, and soon downward threw:

who leaping with their feet upon her were, so

that from the long-lasting leaping each of the Virgin's members

from the body were separated. With them departing

on each night she was healed: on the last

night the Spouse the Spouse truly cured from

every injury. But on the second day she is rapt,

and with the graces of the Holy Spirit inebriated and enriched:

where two souls she found, on this feast crowned:

of whom one was of a most rich Burgher

of Cologne, who a year and a half before

had died. she sees many souls absolved from long Purgatory. This one while he lived, only once

the Virgin with great devotion, desire

and faith had refreshed, with her companions and Beguines:

who after the food secretly at her feet

prostrate, humbly asked that for him she would pray.

His soul still thirty thousand years

Purgatory would have had to pay. The other

was the mother of a certain girl familiar to her,

who a hundred years still would have had to be punished.

With these seven other souls by her prayers were

snatched, who two years before in Cologne had died:

these thirty years still would have had to suffer,

of whom five males and two females,

of about fifteen years.

[84] Likewise after the Octave of Pentecost, on the first

night, After Pentecost having suffered very much, the demons a most filthy stench

scattering over her, almost suffocated her,

on the second night hellish fire they sent forth,

with which her body setting on fire

they marvelously burned. On the third night with leaded

clubs beating her they were, until

her members from one another atrociously they separated.

Likewise through the week before the Assumption

of blessed Mary innumerable punishments she sustained,

in the manner of Purgatory: namely above

human measure a fervid fire, and intolerable

frost, etc. in which at each moment

she would have failed, had not God succored her.

Besides these spiritual passions on each night

by seven demons most gravely she was tortured,

who her with poundings and blows

marvelously tortured; then expanding

her mouth pitch with boiling sulfur they poured:

which done leaving her as if

dead they departed. Behold the Spouse of Christ

Christina, and victress with great confusion of the demons, when she was with too great pains burdened,

by the Mother of the Spouse Mary was visited:

by whom with a chalice of marvelous sweetness given to drink,

soon she was healed. On that night which is before

the Vigil, after the said torments, the demons with

great confusion compelled, stood trembling

before the Virgin, narrating of all their wickednesses

the manner and order according to the command

of Christ; and that for the excesses of others

as she had desired she was punished.

[85] After they departed, on the holy day

communicating, the Virgin was taken up to the ethereal

chamber, in which the King of Kings on a starry sits

throne; before the throne of Christ she sees 16 souls, aided by her. where the soul of a certain noble, who a

year before beside the city of Aachen

had been killed, she saw, and crowned found;

for whom innumerable torments she had sustained: with

whom six souls who were of their company,

who were seven years before in the waters killed:

likewise nine souls of those, who were of

various parts originating, in glory she beholds:

who still for several years in Purgatory

would have remained, had not the Virgin by her passions

succored them. Likewise after the Assumption of B. Mary, She is deluded under the form of her brother.

when the Virgin going around the village made her way to

the church, a demon met her in the form of her brother

Sigwin, in the habit of the Preachers.

Whom when the Virgin gazed at, filled with joy,

she ran; and greeting embraced him. This done

the demon, having resumed the form of deformity; upward

ascended cackling, that she had thus greeted him.

CHAPTER IX. The souls of very many others, aided by the Virgin's torments.

[86] Likewise before the Nativity of B. Mary, After various punishments endured, the demons

for a fortnight on each night

with horrible aspects terrified her,

and savagely punished her; among other things the body

of a dead man offering, and beyond what can be expressed

afflicting her. Likewise on two nights,

which are before the Exaltation of the holy Cross,

by a certain demon with most harsh blows of hammers

through each of her members she is pounded, and as if

divided into parts is left; but by the

Spouse she is restored. she understands 6 souls of men freed, Likewise before the feast of All

Saints, for eight nights, unspeakable

pains of Purgatory she sustained; namely fire above

human measure fervid, and frost

intolerable, and the other passions. On the second day

after Communion she is rapt, and with

all the Saints glorified; where especially about

the absolution of six souls she was gladdened, for

whom with others such grave torments she had suffered.

Now they were the souls of six married men, who died in the holy war.

who in the same year in the parts beyond the sea,

in conflict against the Pagans for the faith

of Christ, had been killed; who still

if the prayers of the Virgin and her passions had not more quickly

succored them: three of them by the name of Peter

were called, the fourth Sibodo, the fifth Hermann, the sixth Henry.

[87] Likewise after the feast of Martin three times

by the demons she was deluded. The first time, Entering her chamber,

when on a certain night she had to enter the chamber:

for then before her face as if a great

fire appeared, whence the Virgin terrified

almost cried out: but soon admonished

by the Spirit, the cunning of the demon she recognized.

And when further she proceeded, the demon a flame

of fire into her face blowing, she is terrified by the form of fire, her

hurt gravely by burning. Likewise another time,

when her chamber the Virgin entered, a certain

demon from behind her coming, struck

her, giving her a buffet: by which the Virgin prostrate

to the ground fell, and warm blood

both from her mouth and from her nostrils vomited:

which done, he confounded disappeared. Likewise the third

time when the chamber she had to enter, with a great buffet, on a certain

night she heard up in the air voices of those groaning

and lamenting; whence vehemently

terrified, she began to think, what this was,

or what it portended, and proceeding the chamber

she entered. Where when in the customary manner in prayers

she persisted, those tearful voices in her ears

more strongly resounded, and with horrible lamentation, and the affection of prayer by interrupting

hindered; but the Virgin with all

her strength struggled. And with eyes raised to Heaven,

the cause of so great tumult to be indicated to her humbly

she asked. Scarcely had she finished the words; and behold

immediately the demon, being the author of the tumult,

resolved into a cloud, through her chamber a stench

most filthy poured, soon vanishing.

[88] Likewise on the night before the feast of Catharine,

the demons with the Virgin's neck and head bared,

her by the neck seized dragging to a field

behind the court of the Pastor; and the back of the Virgin

backward bending, even to the feet they bent;

and blaspheming said, Unless you,

most wretched seductress, from your perverse life come to your senses,

stealthily taken away, on your neck we will hang,

and to a lofty tree before the church we will hang you;

and so you before all manifestly

we will confound. These and many other things threatening

saying, and the Virgin insuperable seeing,

upward her into the air they conveyed; and

mocking and blaspheming long in the air held her,

and at last with great force to

the ground hurled her: She compels the demons to confess that they do these things, and this done soon they vanished.

Then the Virgin by two Angels reverently

is taken up, and cured, and marvelously

to her chamber recalled. Note that

the demon adjured by her, why her so much

from the service of God and his love to hinder he strove,

since however conquered from this most greatly he was tortured,

and his punishments he multiplied; answered;

I would rather endure all punishments, that

I could defraud all souls, that never

might come the day of judgment; because then in all things we shall be confounded,

and in hell shall be shut up: from the horror of the last judgment being hastened through her. and

because we fear the day of judgment quickly to be imminent, and

shortly to have to arrive, and the Most High in

all things to hasten, that the number of the elect may be fulfilled;

and you, in the end to this helping

from heaven and divinely destined, to our

damage and burden. O would that power

from the Most High we had! from the beginning you indeed

we would have destroyed. These and similar things divinely compelled

he revealed to her. O whoever has ears to hear

let him hear!

[89] Likewise from the second Sunday of Advent up

to the Vigil of the Nativity of the Lord, Having spiritually suffered the pains of Purgatory, this Virgin

on each night most grave pains of Purgatory

even innumerable sustained; in which at each

moment she would have failed, had not by her Spouse

comforted, marvelously she had been preserved. Besides

these spiritual pains by the demons corporally

she was afflicted, who coming, after

many threats and blasphemies, the Virgin

stripped of her garments from her chamber

cast out; and others corporal by the demons, and her body with most sharp nails

piercing, to a great and cold stone they fixed her;

and by pounding her body with most hard stones

abominably tortured her. And these things doing

they blasphemed, asking her,

if still from her erroneous life to come to her senses she would not.

But the Virgin of Christ, to the wounds of her Spouse immovably

attended. Then the demons, her constancy

seeing, the body with the stone

to which it was fixed dragging through thorns, brambles

and gravel, even to the city of Neuss

they brought. dragging her through the woods; Passing through the wood

which Goirburch is called, even to the last

wood of Poilheyn they came; and so dragging

the virginal body, against each of the trees

with the fixed stone they dashed her, blaspheming

and saying; O wretch, now invoke your Spouse,

in whom you glory: for we now according

to our will afflict you and

heal you, kill and bring to life: but if

another God besides us there were, to you indeed in

such great straits he would not be lacking. After these things lifting

her body, and upward raising it, into muddy

marshes often they threw it; and by leaping

and trampling, the body in filth utterly

they submerged; and this done they departed: but

the Virgin on each night by the Spouse was comforted;

and from every injury cured, into her chamber

by the Angels was led back.

[90] Meanwhile when on a certain night the Virgin by

the demons was being dragged, she obtains the conversion of a certain passer-by. it happened that some

armed men were passing through that place, where

she was being tortured: who hearing the horrible

cry and tumult, terrified began to cry out,

fearing to die and to be dragged into hell:

but one of them from too great fear

to the ground fell from his horse, who crying with a suppliant

voice, said: Lord Jesus Christ, by

the death of the Cross, spare me a sinner, and from

this necessity clemently snatch me, and for

the future from every evil I will cease, and my life

I will amend. And when he had said these things, Tortured again, she

hearing, behold pardon for him she obtained, whence

his strength resumed he mounted his horse, and safe

escaped. But on the last night among other things,

when the Virgin of the Lord by the demons into a deep

marsh thrown lay, and from the multitude

and bitterness of her passions scarcely her breath

drew; behold suddenly by God's marvelous gift

seven wolves came, who in a wondrous manner

with the rabidity of ferocity laid aside, like the most gentle lambs, seven wolves are present,

to the Virgin approached; and two

standing at her hands, two at her feet, but three

at her head, the virginal body with gentle breathing

warmed: which done, with necks bowed,

and heads as if for a blessing

inclined, they departed. Then the Virgin seeing

the most fierce beasts obey their Creator, and

her in such great necessity succor, and minister to her for the confusion of the demons. from her whole

heart her Beloved blessed: and

marvelously consoled, and adjuring those

nefarious spirits, said to them: I adjure you,

O most malign demons, that you indicate to me,

why me so unmercifully you have tortured;

while irrational beasts compassion me?

Who at her command departed, whose number

had been forty.

[91] On the day of the Nativity of Christ she communicated,

and rapidly was coupled to the Spouse: She frees 40 souls from Purgatory. and there

as the eagle's youth she was renewed, and

her face appeared like whitened snow. Where

among other joys, about the absolution of forty

souls especially she was consoled; of whom

two were of Stumbele, one namely Hildegund

the Recluse, the other of a certain widow

by name Elizabeth, the rest were of parts

distant, namely of parts beside the shore

of the sea situated: among whom ten were of men,

of whom three were Priests, but the rest

of women, who for many years in Purgatory

would have had to pay most bitter pains. Likewise

three nights before the Friday, which

was before the Epiphany of the Lord; the demons her

stripped of garments, from her chamber had cast out:

and her neck seized, when there was

there her body against the ice dashing, until

the skin with the flesh from her body

utterly they tore off: which done they departed.

Then the Spouse by the Spouse is visited, and healed,

and marvelously into the chamber recalled. In the morning

communicating she is rapt, and by the Spouse is embraced:

where three souls crowned she beholds.

[92] Likewise on two nights before the Purification,

she is dragged over ice and snow:

where with knees dashed and members as if contracted,

the demons her as if dead left.

But the Virgin on each night by the Spouse

is cured, and in the chamber relocated. On the holy

day she communicated: who rapt under the shadow

of her Beloved lovingly reposed, where three souls

she saw for love of her crowned: of whom one

was her kinswoman, who many years before

died; the rest were of two women of

Cologne, namely of a mother and daughter. Likewise eight

nights before the Lord's Supper the greatest pains

she sustained, as if in the manner of Purgatory,

which the Lord did not reveal. On Good Friday

with Christ she compassioned, and around the hour … her heart

with compassion of love was breaking; whence

her soul squeezed out to Christ is delivered; where the sweetness

of the love of the Spouse she usurped, and in the clefts

of the rock nested, and many fruits

procreated. and again 30. On the holy day of Easter with Christ she rose again,

and communicating to him she raised herself:

when the Spouse the Spouse with him conveyed, where

especially about the absolution of thirty souls

she is consoled, for whom she had suffered so many torments,

who for many years would have had to be punished. Likewise

before Pentecost for eight nights, continuously a hundred

kinds of torments she sustained, but of what kind

they were it was not revealed.

[93] Likewise before the feast of Michael, there came a certain

demon in the form of a servant, She is deceived by letters brought as if from her brother, saying: From Gotland

I come from brother Peter, and letters on the part

of your brother Sigwin I bring, whence the Virgin

was much gladdened. And he the box opened

invaded, and gazing at him into a misshapen one

soon changed she saw. Then the letter, in the manner

of lead laden, from her hands fell

to the ground: who afterward by the Lord comforted,

said; I admonish you by the passion of Christ, that

you depart. But he cackling said, Although fully

I did not deceive you, yet I induced you to take a gift

from me, and to others to whom he was feigned to be dead. and so departed. Likewise after

these things, when behind the village she made her way to the church,

there came again a demon in the form of a messenger

saying, Do not be troubled, your brother Sigwin from

the world has migrated; in testimony of which matter letters

I bring. These things she hearing, wept bitterly:

whence seeing him into the form of deformity changed,

said to him: I adjure you, that never with such

deceits you molest me. To whom the demon: At least you

I induced to tears: and this said departed.

[94] She is cast among the battle-lines of armed demons, Likewise before the feast of All Saints,

the demons her upon a fiery mount conveyed,

and there into a [pit] full of boiling sulfur

threw: after these things to a conflict

they conveyed her, saying: Here we gather two

armies, namely of the Duke of Brabant and of the Bishop

of Cologne; let them mutually kill one another, and

let us take the souls. And it was that time when

it was feared a conflict would happen between the Lords, whence

the demons into the forms of those armed men

transformed, asked what this was,

because they saw her in the air marvelously afflicted.

Then the demons persuaded her, that she should set aside

her customary life. She refusing, soon her among

the armed men they threw, and so quickly her upward

they conveyed back, that the armed men her to seize

could not. After these things into their own

forms they returned, and she is gravely tortured by them, and some with lances her

upward lifted, the rest to be pierced

to others handed her: alas! her so much they pierced,

that her body torn apart as if

to nothing they reduced. These completed, the Spouse

by the Spouse from every injury is cured, and

the demons as if with fiery chains bound themselves

confounded confessed: of whom forty thousand

were in number. On the day of All Saints

communicating, and by all the Saints

kindly greeted, and to her most loving Spouse

Jesus Christ by his mother Mary in the chamber

presented: where of all the aforesaid pains

she deserved to forget and of all good things

to be mindful.

[95] Likewise before the Nativity of the Lord, beside the city

of Neuss, naked through thorns, thistles

and nettles her they dragged: and is dragged even to Neuss: where her body

with most sharp rods beaten, and on every side pierced

piece by piece from one another they divided.

Which done, by two Angels she is healed, and

in the chamber placed: and so for several nights

she is tormented, and again is rehealed. On

the last night, before the Vigil of the Nativity

of Christ, when the demon wished after the other things her heart

to pierce; with eyes raised to heaven, she said: then with her heart pierced, O

dearest Spouse, long my heart has desired

to be broken for love of you; let your will be done.

These things said her side is pierced, and the desire

of her soul to the Spouse is combined: and then

she tasted what is this, My Beloved to me, and

I to him. Meanwhile the demons confounded and trembling,

confessed themselves in all things conquered: their number

forty thousand with fifty,

and they departed. On the day of Christ communicating she is rapt,

and by her Spouse kindly is embraced:

where for a special jewel three souls she saw

crowned, for whom so many torments she sustained: she obtains three souls known to her,

among whom one was of the uncle of John of Clusa,

the other was the aunt of the Virgin; the third was

of a most rich matron of Cologne, and a thousand others. who in her

life had loved her: with these a thousand souls from

Purgatory were snatched, who still for several

years would have had to be punished.

CHAPTER X. The conversion of seven robbers, who had witnessed her torments, and their liberation from Purgatory: the end of the struggles, and finally of the Life.

[96] Likewise within the Octaves of Epiphany the demons

adjured by the Virgin, why for so many years

innumerable pains they had inflicted on her: answered, The Virgin compels the demon to confess that he could never prevail over her.

For no other reason than to satisfy

your desire of suffering for the sins

of others. Among other things she asked one, for

what he carried such kinds of darts? who

said: These are fiery and deadly darts,

which when into the hearts of men I fix, to every

crime I incline them, and to eternal death

I impel them: never however into you one to fix

could I, nor all the demons who are in hell:

many also I wounded, whom to have

I believed; but unhappy! through you I lost them, nor can I

them on your account draw back. To us to our damage

you were born, our cunnings you detect,

our forces you repress. These things said he departed.

[97] Likewise before the Purification of B. Mary,

three nights by the demons she is deluded, She confounds the same one lying about her brother, when

she went around the village going to the church; they

up in the air, as if in hellish

fire kindled, showed her the image of her brother

Sigwin, saying: Behold now your brother

to eternal torments we carry, for whom

uselessly you have poured forth prayers. Two times thus

deluded she answered nothing, but the third time the demons

she addresses saying: I adjure you why me

thus you have deluded, telling lies? Who answered:

Because we hoped care of him from

your heart to take away. These things saying, a stone

fiery in the manner of a millstone, through which her

under the form of her brother they had deluded, before her feet

they threw, and she is gravely tortured: saying: This stone from the parts

beside the sea we brought, but alas! we are compelled

it to the same place to carry back. Who

at the Virgin's command thundering departed. In

the third week of Lent, by four

demons on each night she was tortured, for two

with most sharp instruments her mouth expanded,

and two a cauldron, full of toads

and other venomous filth, into her body

poured; so that the said monsters, with her intestines

gnawed and burst, her inhumanly

tortured. With them departing she, rolling

herself hither and thither, could neither sit nor

lie. Then the Spouse by the sign of the Cross

healed her.

[98] Likewise on the fourth week of Lent,

in the Virgin's bed had placed itself naked,

and with the Virgin's garments had covered itself: which she

gazing at by the light, was frightened, deliberating whether

she should cry out or from the room go out. At last approaching

to the bed she wished to test whether it was

whom the Virgin adjuring, what it was she inquired.

He said: I am he who your brother Sigwin always

deludes at my pleasure; whom she adjured,

that her for him he would tempt. Likewise on two

nights before the Lord's Supper, the demons

the Virgin of Christ naked with a fiery chain to

which had more than sixteen miles

in width, and more than thirty in

length. She is atrociously tortured in a remote wood, In this wood seven robbers dwelt,

who hearing the tumult and outcry,

with terror were shaken: and at last

running, to the place where by the demons she had been tortured

they came: but then the demons

her to a tree had hanged, and her body

on every side had transfixed, and blaspheming, Where

is your Spouse, to her had objected. But the Virgin,

while she feels the harsh wounds, the Lord praises,

and most humbly his clemency implores:

whence conquered the demons and confounded, backward

fled. The robbers therefore approaching,

and her seeing, asked, saying:

If you are a human, before seven robbers: how can you live? But she

answered, I am a human and of the Catholic faith, and

all things I can in him who comforts me, Jesus

Christ: who said: And we for several years

have been robbers. To whom said Christina:

For your sins be compunct; and do not

despair, but the mercy of God implore,

and he will have mercy on you.

[99] At these words two brothers by blood compunct,

the others to contrition exhorted: whom she animated to penitence

but among other things they inquired whence she was.

Who answered, From a certain village beside Cologne

called Stumbele. Who say; Cologne

more than three hundred miles distant

we reckon. At last by divine pity compunct,

by the counsel of the Virgin of Christ Christina

to the ground falling, pardon they asked:

and crying out with tearful voices they said:

Have mercy on us, Lord, for love of your Spouse

most beloved; and confessing their crimes, since fifteen Priests

we have killed, and fifty Clerics

both Deacons and Subdeacons or

Scholars or Acolytes; besides a hundred girls

or matrons violently corrupted, and women

made pregnant. But of the rest of the merchants,

travelers and pilgrims there is no number,

whom all we killed nor to anyone did we spare,

but in concupiscences by abusing

we consumed. Meanwhile the Virgin comforted them,

promising that for them to make satisfaction she would.

After these things her body with the splendor of marvelous light

is illuminated, and by the Angels is healed, and

from their eyes is removed, and into her chamber

is recalled. Then they that brightness

not bearing, to the ground fell, she obtains final contrition for them: then

when they made their way to seek Priests, that

they might be taught by them, they were captured by enemies: and

while bars through their bellies they wished to drive,

they asked to confess: who were mocked by

those saying, Now they wish to become monks. And so

they killed, into the place of Purgatory departed,

because true contrition by the prayers of Christina

they obtained.

[100] Likewise the following day, the night passed,

to the same place dragged she is brought by the demons:

who there to the bodies of the robbers her

beating, soon there for them she is again tortured; and with bars from the bodies of the guilty

drawn out, all of them through her body striking,

into the earth most deeply drove. Which

done, since always the Virgin of Christ in her Spouse's

love persisted, the demons confounded themselves

conquered to be confessed. But she by the Angels

entirely was healed, and in a moment to her

chamber was led back. The aforesaid robbers for several

thousands of years to be punished in Purgatory

would have had: but on the next Nativity of the Lord,

by the merits and prayers of the same Virgin they were

freed: because she herself Christina for them

most grave and intolerable torments sustained.

After these things on the following day, namely on the Lord's Supper,

she enclosed herself in her room, and at each hour

with the Spouse compassioned. On the holy day of Easter

communicating, to her most beloved Spouse she is heartily

united.

[101] After the Octave of Easter up to Pentecost,

pains for the robbers in the manner

of Purgatory she endured, namely fire, then she sustains the pains of Purgatory, frost and

the like; which naturally she could not have suffered,

if the power of Christ in her had not worked,

but at each moment she would have perished. On the day of Pentecost

the Spouse the Spouse with the gift of the sevenfold Spirit

ineffably consoles: where for

the torments which she sustained, the greatest alleviation

to the robbers had been made. Now the names

of them were: Symon, Rembold, Hermann,

Constantine, Volmar, Vorclen, and Egbert: and she shortens it for them to within 9 months.

who from the Lord's Supper up to the feast

of the Nativity of Christ, as has been said, were in

Purgatory, but according to their fault more than

if the Virgin of Christ for them God's mercy

had not obtained, and for them corporally of body

the pains had not sustained.

[102] Likewise before the Chains of S. Peter, on a certain

night this Virgin had a vision about a certain

noble, About a noble killed in battle, who a few days before beside Aachen

in conflict was killed. This one for several

years in sins lived: yet this only

good he had, that always at Mass

seriously God he prayed, that contrition before

death he might obtain; this also help

he had, that the good he loved. And behold true

contrition he obtained for his sins, but into the pains

of Purgatory he is sent: he merits a quick purgation. whom in torments

she heard God's mercy invoking.

Whence she compassioning, the Spouse that for

him she might suffer prayed: and so it was done.

For the demons among other things her upon an anvil

placed, and with hammers beating limb by limb

her from one another divided. But on other

nights a cauldron full of toads into her mouth

they poured; whose number was twelve

thousand: which by the Spouse she was healed. Likewise

on the Sunday before the Chains of Peter communicating,

to the Spouse she is joined; where for a new

gift she received, that eleven thousand years

to this one had been remitted; because as many demons

with so great pains had tortured her.

[103] Likewise after the Nativity of B. Mary there came

clothed in old and torn garments; around whom

hung many vessels in the manner of flasks, Again with the demon conquered,

full of most stinking liquor. To whom she

said: What have you in the vessels? I, he said, especially

lie in wait for the Religious, and to them from these I give to drink various

evils: but also your brother Sigwin

so much I have given to drink, that the greatest weariness

he has of Religion. These things hearing she with an impetus

of spirit rushed upon him, and with her feet

trampled him, until tearfully he said:

Let me go, Spouse of Christ Christina, because

never henceforth troublesome will I be to your brother:

whom she adjured, saying to him: Do not hinder

my brother, but on me inflict whatever

to him are to be inflicted, she asks that his temptations be transferred from her brother to herself, moreover the quality

of the cups by pouring out demonstrate. Who

one vessel pouring out, an abomination of such great

stench exhaled, that she almost had been suffocated.

Likewise before the feast of All Saints

on the last night, the demons venom into her poured;

afterward with iron hooks lacerating

her body, limb by limb they divided: with them

departing by the Spouse she is recured. On the day

of All Saints after Communion rapt

and into the Spouse's chamber she is introduced: where

she deserved to know the absolution of the aforesaid robbers

in the Nativity of the Lord to come.

[104] Likewise before the Nativity of the Lord, the demons

her naked from the chamber through brambles and thorns

dragging, and again tortured, horribly pierced her: then

with each finger and toe pierced with most sharp

instruments, her body upward into the air they lifted,

and again to the ground let it down.

Then with legs, knees, and neck fixed,

to a lofty tree in Goyrburch they hanged her;

which had two branches so joined,

that her body without the greatest injury

them could not pass. Through the same therefore miserably

her they dragged, so that as if each

of her members by grinding they broke; and

blaspheming said; Where now is your God?

and soon confounded departed. And behold two

Angels the healed body into the chamber led back. she sees the robbers in glory, with 20 others freed.

The number of them thirty-one. On

the holy day of the Nativity of Christ communicating, and

into the embraces of Christ rapt, soon in the mirror

of eternity the souls of the seven robbers she found

crowned; with whom 20 souls on the same day

were received, of whom two of Cologne were,

but the rest of various parts, of whom,

each twenty years or thereabouts would have had to be punished.

[105] She is terrified by a lying report about her brother, Likewise after the Octave of Epiphany, a certain

demon came into her chamber, she

unaware and praying, who cackling a noise

made. Questioned therefore why thus he did;

he answered: Because now the whole world

obeys me: for the religious Habit too for

I rejoice, that your brother Sigwin when

the waters of the sea he had to cross, with the ship broken I submerged

in the deep, in vain solicited with promises, and his soul to the lower regions

then conveyed. These things said, adjured by her,

whether true were the things he had brought forth; he answered;

Indeed, but about your brother I have lied:

and after these things with lightning with a whirlwind

he departed. Likewise before the Lord's Supper, naked

to a certain distant wood she is dragged: where

the demons lifting her to the tops of the trees,

the glory and all the regions of the world showed

her, saying: All these we wish to you

to give, and with great honors you to exalt, and is tortured with pains, if

to us henceforth no damages you decree to inflict.

She refusing, the demons her whole body

with most sharp nails piercing, to a tree fixed her;

and blaspheming departed. On two

nights before the Lord's Supper she is loosed by

the Angels, and is healed, and into her chamber

is recalled. On the third night with nails to the heart

she is struck: but her soul expelled to the Spouse

hastened. The number of the demons seven thousand,

who through the whole of Lent her

afflicted.

[106] Likewise three nights before Pentecost,

among other things the demons, carrying a little infant

wailing, nor is she conquered by the casting of a base calumny; threatening said

to her: Unless you, most wretched seductress, from the wretched

familiarity of Priests abstain, you I will defame;

and that this little infant of the Pastor

you have begotten, to all I will publish. And when

these and many other things he said, and the Virgin immobile

he saw; her horribly with the said

little infant he beat; and her beating,

as if the same he were killing he went on; and confounded

soon departed. On the holy day she communicated,

and with the gifts of the holy Spirit abounded, where

about the absolution of two hundred souls she was consoled, and with new tortures

of whom each three hundred years still

would have had to be punished. Six nights before the feast

of All Saints, continuously the demons

with sharp instruments, the head, cheeks, ears, eyes,

nostrils, shoulder-blades, breast, knees, and feet,

each one each member of the Virgin

transfixing, to the ground shaking her and to the walls

dashing her, unspeakably punished her; and

blaspheming the belly by lacerating tore apart.

Among all these the Virgin, to the wounds

of Christ attending, said: Whatever

I suffer gladly I bear for the love of my Spouse

Jesus Christ.

[107] It is to be noted that once on each year

in Advent, and once in Lent, after

Communion she was not rapt; which are repeated to her through Advent. but bloody

drops she emitted. Likewise in the first week

of Advent there came two demons,

horrible in aspect each, into the chamber of the praying

Virgin: and first with various speeches and

perverse flatteries assailing her,

that she in all things had been deceived they asserted;

and unless immediately from her erroneous life she depart, and

to their counsels acquiesce; her, with many

torments before her displayed, to exterminate

utterly they threatened. And these things said, they no

corporal injury through that week

inflicted. Likewise after the second Sunday

of Advent, there came demons into

her chamber: and after many threats

rushing upon her, with various poundings and afflictions

and blows they punished her; and with the potsherds

of jugs her body on every side lacerating

they pierced, and this done departed.

But morning come she was not rapt after Communion;

but the whole day in groans and

prayers and most bitter tears she continued.

But around evening, by the will of her Beloved

consoled, somewhat she breathed again:

and so up to the third day without the demons'

persecution she remained.

[108] Likewise for a year and a half she did not eat

anything but ginger, which was at the time

of the conflict between Lord Siffrid

Bishop of Cologne, and John Duke

of Brabant at Worenc, For those slain or imperiled in the battle of Worringen in the year 1288 where the Lord of Bergs

by the Virgin's intercession escaped death; and,

what was rare there, also was not captured.

Moreover she interceded for some Lords

of Luxembourg, and many others,

who by her prayers and intercession the infernal

pains by the mercy of God escaped.

But these aforewritten kinds of torments

innumerable and incomprehensible, for these and

for others to suffer she had obtained from the Lord: for

the demons then her in the manner of a fish which must

be roasted, she undergoes grave pains, salted for one year and a half:

afterward with blood she flowed, and grieved,

so that two linens at least in

they had been dipped. All her drink as many

times into blood was changed: which through those

dire wounds feigned in her body all around

penally flowed together. after which to her rest is granted; This was the last pain

which the demons to the Spouse of Christ Christina

inflicted. And so after the conflict at Worenc

At that time the Spouse, by the Spouse's grace, Lucifer,

with all the demons who are

in hell and outside, strongly fighting and

manfully conquering she overcame divinely; so that

over all, namely the flesh, the world, and the devil,

gloriously she triumphed.

[109] and finally in the year 1313 holily died, At last in the year from the Nativity of Christ

1313; on the night of saint Leonard the Confessor,

beloved, white and ruddy, chosen

out of thousands, the Spouse of Christ Christina, a septuagenarian

migrated from this militant Church;

and came more happily to the triumphant Church.

buried in the church of the Canons in

Nydeche in the land of Jülich: she rests among the Canons in Nidek. for not yet

is it raised from the ground, nor is the blessed Virgin herself by

the church canonized; although there was made to the Lord

Pope, that this might be done, supplication.

NOTES OF D.P.

a It appears

that the Author of this Life had something more, than the more diffuse Acts,

since nowhere there is the extent of the wood expressed. The same and many other things

show.

more than three leagues below Cologne, where a battle was joined in the year 1288,

on June 5, most stubborn altogether and for more than five hours doubtful;

the Duke imperiled of life, the Bishop captured, killed on the one side Henry Duke

of Luxembourg, on the other Bertold the Mechlin Dynast.

c Here

was inserted, in a place plainly not its own, brought from elsewhere from the margin into the text,

the miracle of the Count healed from paralysis, and following it the Elevation of the bones;

just as that, taken from here, we have reported rhythmically.

June IV: 23. June