Mary Magdalene de' Pazzi

OF ST. MARY MAGD. DE' PAZZI, OF THE ORDER OF ST. MARY OF MOUNT CARMEL,

AT FLORENCE IN ETRURIA.

A.D. 1607.

PRELIMINARY COMMENTARY.

On the Lives of the Saint, written by Vincent Puccini and Virgil Cepari her Confessors, and their editions and the faith of the authors.

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Etruria (St.)

BY THE AUTHOR D. P.

The most flourishing Order of the old Carmelites has two Saints, Canonized with the solemn ceremonies of this age; both born at Florence, both resting there in body and famous for miracles; Two of the same City and Order Canonized in this century. namely St. Andrew Corsini, assumed to the Episcopal See of the Church of Fiesole; and St. Mary Magdalene de' Pazzi, who discharged various offices in the monastery of St. Mary of the Angels. Andrew, who died in the year 1373, Pope Eugenius IV enrolled in the number of the Blessed in 1439, Pope Urban VIII canonized in 1629. Moreover Alexander VII in 1666 decreed an Office under the rite of a Semidouble for the 4th day of February to be celebrated at pleasure by those who use the Roman Breviary. Magdalene, in the year 1607 translated to the heavens, Andrew Corsini Bishop of Fiesole, the same Urban judged should be called Blessed in 1626, but in the year 1669 Pope Clement IX referred her into the Album of the Saints, but Clement X in the year 1670 approved a like proper Office, to be performed by all who are bound to the recitation of the aforesaid Breviary, by precept under a Semidouble rite likewise. The Life of the former, by

Peter Andrew de Castaneis the Carmelite, either first written or interpolated eighty years after his death, our Henschenius attempting to illustrate at the 30th of January, had need to note and correct certain anachronisms, excusing the rudeness of the age, in narrating things little accurate, and the unhappiness of the Order, having its histories not sufficiently explained. and M. Magdalene. Lest the same should happen to the latter, the proper accuracy of the present age provided, and the diligence of two who were the Saint's Confessors. These wove for us a genuine history of her deeds and virtues; of which since the one may be a supplement to the other, I have judged it necessary to make both Latin from the Italian tongue, the more readily because, occasion being given, I will gladly show, that our brevity concerning certain other Blessed of the Order proceeds from no other source, than from the defect of suitable matter worthy of this work. To this double treatise I will subjoin a third, on the miracles after death and on the translations of the body, collected from various authors and monuments, under the title of the Posthumous Glory.

[2] The aforesaid monastery of St. Mary was ruled, and presided over the hearing of the ordinary Confessions of the Nuns, when there entered it in the year 1582 Catherine de' Pazzi, the name being then changed Sister Mary Magdalene, by D. Augustine Campi, a man of the highest probity and prudence; Her ordinary Confessors from the Clergy, under whom when concerning those things which happened to the Virgin beyond the ordinary, many things had been time and again written by her companions deputed to that office; the successor of the same D. Augustine who died in the year 1591, D. Francis Benvenuti, fearing to be deceived in a matter of so great moment, to know with himself the same things and the whole conscience of the Saint, invited the Rector of our College of Florence Father Nicholas Fabrini, divinely promised to her long since for that matter. From that time the Priests of our Society, who already from the year 1551 had begun by the permission of St. Ignatius to take care of the Virgins of that monastery; the extraordinary from the Society of Jesus. both to her and to the other Virgins there, in sacred Confession to be heard extraordinarily were constantly applied; and in that office of charity they persevere even today, with the greatest consolation and fruit of those Virgins: who also undertake the spiritual exercises of our holy Father Ignatius under the direction of the same yearly, after the example of that holy Mother, who first experienced them in herself, under the Reverend Father Virgil Cepari.

[3] The last of the ordinary Confessors for (as he himself professes) two years, was D. Vincent Puccini, D. Francis Benvenuti having died about the year 1605. This man from his own, The last of the ordinary Confessors Vincent Puccini, and from the most certain and eye-witness knowledge of those Nuns whom he ruled, and from those things which he found consigned to writing while she was living, composed the history of her Life and published it in the year 1609 digested into two Parts: of which the first contains the whole course of her life up to her death; the second, certain chief favors, divinely granted her in her raptures. He used a native style and by no means painted, and adhered to the very words of the authentic monuments as far as was allowed so scrupulously, that what the Saint perhaps had expressed in her ecstasies in Latin words, those he gave also in Latin, as conveniently to be understood even by those moderately skilled (such as the Nuns mostly are): from which example that I might not depart, making the first Part entire, the second beyond the half Latin, the same words I too took care to be expressed in different character. This same thing altogether I see also Master Ludovico Brochandus to have done, The most certain Acts the former published in 6 parts, who in the year 1670 rendered that bipartite History of Puccini into very elegant French speech, careful of nothing concerning the other Parts published afterward; I believe because he thought these abundantly sufficient to inform the understanding with that conception of the sanctity of Magdalene, which would conciliate esteem and persuade imitation. Yet there had been added in the second edition of the Life, two years after the first, four other Parts, of the same argument with the second: which now together six Parts again, with some addition of miracles after death, were reprinted, the same Puccini taking care of it about the year 1621. But these last four Parts, equally as the half of the second, although otherwise most beautiful, because they make little for the history, and serve rather for spiritual instruction, I leave to ascetic writers to be rendered Latin.

[4] Then the same Puccini proceeded to rule the monastery, and for obtaining the Beatification of his holy Daughter, which then contracted into continuous Chapters 151. for the consolation of the rest, labored so strenuously, that one year before his death he saw the business brought to an end. Puccini having died on the 3rd of October; Francis Cardinal Barberini, whose two grandnieces from his Uncle Charles, the brother of Urban VIII, Sister Innocentia and Sister Maria-Gratia, adorned by their presence the Monastery of St. Mary of the Angels, retaining for himself the title and office of Governor, appointed as Confessor the very Reverend D. Antonius Maria Raconisius; discharging the same office praiseworthily in another monastery called of St. Mary Queen of Heaven, which is commonly called of Claritus from its Blessed Founder, whose Life also the same collected, such as has on this very day already been given. But the aforepraised Cardinal considering, by Vincent Raconisius, the name of Puccini however being kept, that there was had nothing else than that great work of six Parts, whence the knowledge of that Blessed could be given to the common people, because all the copies of the first edition had been distributed; committed to the same Raconisius a new Life to be composed from the books of Puccini and new information, which the Processes formed for the Canonization could supply, and that in better order than had been done before, and in shorter form. He did what the Cardinal had commanded, yet suppressing his own name, under the name of Puccini alone he wished that new lucubration to come forth, deduced through continuous 151 Chapters, without any distinction of books: and so it was first printed at Florence in the year 1628, and soon the following year at Rome, with a Dedicatory, directed to Pope Urban by the aforenamed grandnieces, by whose prayers without doubt he had been much inclined to declare Magdalene Blessed. This Life I, comparing it with the genuine work of Puccini, will excerpt certain points newly added, and will mix them into the Latin version of the prior Life, brackets [] being added at the beginning and end to be enclosed for distinction. After the Beatification, progress was made more slowly in the business; and so they were reprinted often. and meanwhile public devotion toward her now Blessed was vehemently promoted through foreign regions, and namely in the city of Naples; where most zealous of her cause D. Gaspar de Roomer, an Antwerp Merchant, and the same most opulent, besides huge sums of money conferred on a matter so pious, brought it about that in the year 1640 the same Life was reprinted at his expense, plainly according to the former copies. But from this edition (a copy of which I have seen here at Antwerp with the Reverend Fathers Carmelites) it is permitted to presume, that the other two later ones, likewise taken care of at Naples in the following years 1646 and 1652, do not differ. Certainly nothing differs from them the Spanish version, which in the year 1648 John de Lezana, Historiographer of the Order, and then Consultor of that Congregation which they call of the Index, and Professor in the Roman College of Wisdom, took care to be printed at Rome; for he changed nothing in the matter, only interpolated his version with 31 Annotations, which he judged necessary for persons treating of prayer, on the mystical and obscure things in that book.

[5] Moreover because either from the two or six books of Puccini, first indicated; Either of the two has illumined all the other writings concerning the Saint: or from the Life bearing the name of the same Puccini, but really composed by Raconisius, all the other writers after them, received their either Lives or Summaries of the Life; it would be superfluous, to recount in a long series from almost all nations the names of those, who each in his own tongue honored the Saint. He who wishes has the Carmelite Mirror of Daniel a Virgine Maria, where from the Summary of the Canonization the several are accurately enumerated. Yet I cannot pass over unpraised Laurence Maria Brancaccio, a Carmelite of the stricter observance, who at Naples in the year 1643 published in Italian, and dedicated to the aforementioned Gaspar de Roomer, the Works of Blessed Mary Magdalene de' Pazzi, distributed into five parts: for it pleased him to call them Works, not because she herself wrote books, but because the manifold doctrine, received from the mouth of Magdalene rapt to heavenly things, and the former a book entitled Works. seemed able to take the form of several little works, if those things, which are had scattered in the greater Life published by Puccini, and to it afterward by adjoined Parts, were digested in fitting order, as he himself did. Wherefore I will not be burdened, to exhibit a Synopsis of that lucubration, at least by its Titles, after I shall have given Latin what from the printed works of Puccini I have judged to be converted into our work.

[6] Next after Puccini there comes to be placed by us Virgil Cepari above-named, the same who before had written the Life of our Blessed Aloysius. Another Life in the year 1626 wrote Virgil Cepari, This one was at Rome, when, Urban VIII assenting, Mary Magdalene was duly enrolled in the number of the Blessed; and the Mothers of the Monastery of the most holy Trinity, who heard him narrating many things from his own knowledge, either unknown to Puccini, or passed over, desired from his most elegant style and notable intelligence of spiritual things to see a new Life, which, the bulk of the more prolix work being castigated, should be so much fuller of examples of virtues, the stricter it was in revelations. But since the same thought at the same time had come to the Mothers of Florence, it happened that while this Life was being printed at Rome, another arranged by Raconisius was printed at Florence, I know not whether by sufficiently concordant opinion of the Authors or of the Nuns. Certainly there was in that matter something which displeased Cardinal Barberini, fearing perhaps lest two writers on the same argument should somewhere be found contrary to one another, or one stand in the way of the other's light. However the matter was, the lucubration of Cepari, now printed up to Chapter 58, was suppressed; and this one in the year 1669 Joseph Fotius brings forth, and the work remained imperfect among the hands of those venerable Mothers of Rome, and was almost delivered to oblivion; until on the occasion of the solemn Canonization the labor of Cepari being read and seen by several, it appeared worthy not to be withdrawn longer from the public light. It was therefore committed to the Reverend Father Joseph Fotius, a Priest likewise of our Society, to be completed, the last 15 Chapters being added, and it came forth at Rome in the year 1669 dedicated to Clement IX. This one if thou compare with the Lives published by Puccini and Raconisius, whence excerpts are given. thou wilt altogether judge, that so far is it from standing in their way, that it adds much strength to the same by its testimony, but supplies very many things passed over by them and by no means to be neglected. And to these only being rendered Latin will arise the second Life which we give, about to repeat nothing of those things which they said, except in so far as for the context of the History it will be necessary, to touch on those by one or another word, as already given in the prior Life, and there to be sought.

[7] Another Latin one if anyone desire, he has printed at Frankfurt in the year 1670 the Life of the seraphic Virgin St. Mary Magdalene de' Pazzi, of Florence, Other ones are indicated at Frankfurt, of the Order of Carmelites of the ancient Regular observance, distinguished into three books, extracted and arranged from the life written by her Confessor, and also from the Processes and Relations, formed before the supreme Pontiff, by Father Brother Patrick of St. James, of the Order of Carmelites of the Province of Lower Germany; to which was added a Brief relation of certain miracles, wrought by the merits and intercession of the Saint after her solemn Canonization; and documents or admonitions, which the Saint gave to various Religious while she lived, published before in Italian by D. John Antony Solazzi of Vetralla. Likewise in the Carmelite Mirror of the aforepraised Reverend Father Daniel the reader will find, first the Life, from the Acts of the Canonization and from the Secretariat of the Congregation of Sacred Rites, and one printed at Antwerp, according to the copy printed at Rome: then another more prolix one of 13 Chapters, from the work of the Reverend D. Vincent Puccini on the Life and divine illuminations of the Saint herself, contracted, digested, and given Latinity by the very Reverend Father Leo of St. John, Provincial of Touraine, then Assistant General of the Order, ordinary Preacher of the most Christian King; thirdly a notable Treatise whose title is, The Canonization and the things concerning it antecedently, concomitantly, and subsequently. Finally Miracles from the Information and Summary of the Canonization printed at Rome, and from the abovesaid Brief Relation; with an Exercise of devotion on five Fridays, in memory of five singular favors granted to the Saint, most devoted to the mysteries of the Passion of Christ, performed on Friday. And to this Exercise could have been added Litanies, composed in honor of the same Saint, and printed at the end of the book published by Brother Patrick, certainly very well accommodated for fostering the devotion of the faithful, provided their use be approved by those, whose business it is to revise the formulas of prayers to be proposed to the Catholic people.

[8] Perhaps it would also be worth while to read what our Nicholas Lancicius has, in which it is dissembled what kind of men the Confessors of the Saint were. in the little work on the Excellence of the Institute of the Society book 2 toward the end of chapter 4, except that he had everything from the mouth of Father Virgil, whom it is better to hear speaking in his own book. Concerning this book, since it came so late into the public light, it is not wonderful that the Carmelite Fathers are silent. It is rather wonderful, that by those, to whom it could not be unknown, that the monastery of St. Mary of the Angels, placed under the jurisdiction of the Ordinary of Florence, has no ordinary Confessors other than those assumed from the secular Clergy, this they everywhere dissembled; and since they have read at least the writings of Puccini, it is wonderful also that by the same either no or very meager mention is made of the Fathers of the Society, by whose counsels she was not only directed to embrace the Carmelite institute, but also chiefly aided in spirit; having with other Religious men either no or rare commerce, as neither have the other Nuns of that monastery. For as Cepari writes in chapter 57, to their grates Religious do not ordinarily come, of whatever Order they be, and so not even Carmelites, unless perhaps the brother or near kinsman of some Nun, and that not except with license, previously obtained in writing. But concerning Mary Magdalene we have nowhere found, that even once in her life she spoke with any Religious Carmelite, except with the Saints Angelus the Martyr and Albert the Sicilian, now blessed in heaven.

[9] As concerns Puccini himself, the most Illustrious Antony Magliabechi, asked about him, wove this elogium for a paternal friend with simple candor, by a letter given the 8th of July 1681. He served the Monastery of the Angels more than twenty years gratis; and when, Pope Urban VIII, raised to the Pontificate in the year 1623, having set out for Rome to kiss his feet, because he touched him by some consanguinity; The elogium of Puccini a most excellent man, he is said to have made a vow before the altar of the Apostles, that he would never admit any ecclesiastical goods by title of benefice. Most profuse in alms toward the poor, these same dying he instituted heirs of his whole estate; except that he bequeathed a modest part to the monastery of the Angels, in whose church buried he rests. To him dying the last offices, which can be required from a Priest at such a juncture, exhibited the Reverend Father Cosmus de' Pazzi, repaying the labor which he himself had rendered to the dying Mary Magdalene, besides whose Life he also wrote and published an erudite treatise on the Property and privilege of Regulars. Finally he was a man conspicuous in probity of life, doctrine, and prudence; in whom nothing could have been desired, if he had not given a little too much faith to a certain penitent of his, although concerning the Venerable Hippolytus Galantinus, of great sanctity as he himself thought, who had said to him, that in the pains of purgatory she had seen the soul of the Venerable Hippolytus Galantinus, of him who founded the Congregation of St. Francis of Christian Doctrine at Florence; a man of so noted sanctity, that the cause of him who died in the year 1619 on the 20th of March, in order to Canonization is seriously transacted in the Roman Rota, at the instance, not only of his Congregation, but also of the Grand Dukes and the whole people of Florence. Hence when Vincent had let slip from his hands some writing, by which that common opinion and fame seemed to be weakened; he gave occasion to a certain Ruspolo, a satiric and petulant poet, of most bitterly censuring him in two odes: and alienated from himself the minds of very many excellent men, and among these also of my father Marcus, a man in the common estimation of the Florentines holy, and to whose prayers I am wont almost to ascribe whatever of good unworthy I obtain from God. For Hippolytus living for the sake of virtue had so cultivated him, that for many years he was wont daily in the evening to come together, to treat of spiritual things as with an intimate of friends. Of this friendship between them several memorials remain with me, and among others the little nocturnal lantern, by which through the darkness he came to us his devout ones, to be inflamed by pious discourses. My father therefore felt gravely, as he ought, the injury done to his friend's memory by his friend Puccini also, whom otherwise he esteemed a man everywhere most upright. For indeed upon the best men sometimes there creeps something of human weakness, having suffered something human, while they believe themselves to be acting from good zeal: which here I would not dissemble, lest perhaps with unskilled estimators of things the praise bestowed on Vincent should sometime be a hindrance to the Venerable Hippolytus: whom I would believe either before death to have retracted what he had less prudently written; or to have been able to excuse himself, by alleging the examples of St. Paschasius the Deacon, on the last day of the month of May referred from St. Gregory the Great in the Roman Martyrology, and of St. Vitalina the Virgin, from St. Gregory of Tours the 21st of February; whom we read to have been suspended for some many days from the divine and beatific vision, while meanwhile their sanctity was declared by God by no obscure miracles. And to this can be referred what in the Life of this our Saint book 2 chapter 9 is prolixly narrated concerning Sister Mary Benedicta Vectoris. The Reverend Father Cosmus de' Pazzi, who is said to have assisted Puccini dying, presided over the College of Florence several times as Rector: and left of himself there very many examples of rare virtue, and his memory there remains in benediction, both on account of other excellent merits, and on account of the sacred furniture, augmented by a notable silver statue of his kinswoman the Saint.

[10] Moreover to the honor of the whole Pazzi family, from which St. Magdalene came forth, pertains, of the Pazzi family, what in volume 3 of Sacred Italy column 113 relates Ferdinand Ughello in the Bishop Rainerius, who about the year 1098 kindled the flower of Etruscan nobility, that he should take the Cross and fly with Godfrey of Bouillon to snatch the Holy Land from the hands of the Saracens. They reported, says Ughello, that glory to the Florentines, that of these the most generous of all first assailed and burst into the walls of Jerusalem. He was of the most noble family of the Pazzi a most choice Soldier, adorned by Godfrey with a mural crown which with the sacred fire he carried into his country, and placed in the temple of St. Blasius, as a most beautiful monument, for preserving his glory to eternity, with solemn pomp. But thus far the family of the Pazzi, every year on Holy Saturday, the Priests chanting the triumph of Christ, religiously kindles new fire, that Jerusalem stone being rubbed, which is commonly called the sacred fire; and carries it into the Metropolitan church with solemn dancing and most ancient rite, to commend the memory of the strenuous and unconquered soldier, who introduced that custom into his country. Villanus mentions the deed in his Histories; and Varinus in book 3 praises the Pazzi family and the virtue of the soldier Pactius, and that rite in these verses: "The Pactian progeny, sprung from the Tuscan mountains, the praise from the year 1098, / Ancient and powerful, ruled very many castles / Under its dominion: of whose blood a Soldier, / Under Duke Godfrey, mounted the walls of Sion / First: and hence is the cause that in that crossway a lamp / Sacred is kindled, which preserves the ancient honor."

[11] I know not whether the proper name of that Soldier was Pactius (which now a softer pronunciation has bent into Pazzius), and thence the posterity born took the surname, although the surname be more recent. just as most of the noble families in Italy took a surname from the proper name of some one of their progenitors; since in the 10th and 11th century to the proper name of each there began by some to be added the name of the father. This I know that such a custom first began in Tuscany in that age: and this it is permitted to understand from the Donation of the Countess Matilda, in Ughello consequently set forth, in which the Lawyers, Notaries, and Clerics present are noted by name only; but the Witnesses, laymen with the addition of whose sons they were. Otherwise in all the Notarial instruments which before and after the same Ughello produces up to the 11th century, the names, especially of Ecclesiastics, are plainly expressed bare, with only the title of each one's grade or office. This augments the difficulty of deriving the noble families of this time so high, as they pretend is owed them; and makes us think it is to be congratulated to them, whenever from a sufficiently solid tradition they can prove their antiquity, as the Pazzi seem to prove, from that immemorially possessed right of eliciting the sacred fire, however otherwise the name of the Pazzi be perhaps new. But while I write these things, I delay nothing at the presumption of a certain impudent pamphleteer, convoking all writers from everywhere ecclesiastical and profane, that they may laugh at my infancy in history. A learned and noble man has sufficiently chastised him, and made him ridiculous even to the common people, because in the question concerning the use of surnames, to be subscribed to Notarial acts and other similar instruments, from the 7th century up to the 10th, denied by all skilled in antiquarian matters, he assumes for an argument of asserting it the old surnames of the Roman families, abolished together with the Roman Empire, and other things even less making for the matter. But these things being omitted let us exhibit the promised Acts.

[12] Of St. Mary Magdalene herself, various effigies engraved in brass are circulated: before which another could be desired expressed more nearly to the likeness of the living one than to the genius of the painter: and such the Nuns sent us, marked in red monochrome, by which they think the countenance is best represented, almost in her last age; The genuine effigy of the Saint immediately from her death. when the rigor of penances and the frequency of diseases had attenuated her bodily habitude otherwise robust and supported by firm bones. For this one was taken from the image, which, the Saint now dead and composed in the bier, but beautiful beyond the common manner, and breathing a most sweet devotion upon the beholders, the Knight Cruadus painted. That it represents her lineaments far more certainly, than the others expressing her much more delicately, will appear evidently, a comparison being instituted with that, which Sanctes Titi painted when she entered the monastery, to be set down at number 37 of the Life written by Cepari.

LIFE

From the Italian of the very Reverend D. Vincent Puccini, Governor of the monastery, and Confessor of the Saint herself.

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Etruria (St.)

FROM THE ITALIAN OF VINCENT PUCCINI.

PROEM.

The True Effigy

OF ST. MARY MAGD. DE' PAZZI

who died A.D. 1607 in the 42nd year of age.

Although whoever departing from this life leaves after him the odor of the greatest and most precious virtues has no need to be celebrated on earth, because by God the rewarder he is heaped with an inestimable and eternal reward in heaven; This Life written for an example, nevertheless it is fitting that the memory of such should flourish also in the world, that we may see the merits of probity honored, and thereby be excited to the zeal of imitating examples. This consideration moved me to commit to the press the life of Sister Mary Magdalene de' Pazzi, a Nun of the monastery of St. Mary of the Angels in the village of St. Frigidian at Florence: which whoever shall read, I estimate that at the sight of so holy acts and so wonderful works, he will henceforth much more generously apply his mind to obtaining the true and eternal life. To the same also impelled me the goads, subjoined to me hesitating by religious persons and men of the chief nobility in this city, who were borne by a singular desire to covet that History, moved by the fame of so eminent sanctity.

[2] But that some knowledge of those things which I undertake to write may be given to the reader at the beginning, and they may be esteemed by a more certain judgment, I note first; that when Sister Mary Magdalene had become a Nun, from most certain documents, and by many experiments it was most certainly established that she beyond the common manner gave of herself signs of eminent sanctity, and rapt into ecstasies often spoke with God of the most sublime notions communicated to her by him; her Superiors, induced by a by no means vain presaging of things to come, committed to certain Nuns, that they should observe all her actions, and minutely note down whatever she should say in her raptures. For God so willing she spoke, rapt in spirit, in the person either of herself, or of the eternal Father, or of the incarnate Word, or of the most holy Virgin and others, so that the several things were distinctly understood. But afterward in virtue of holy obedience it was commanded her, that to two venerable Mothers, designated for this, received from the mouth of the Saint herself, she should render an accurate account of all the secret notions, which the Lord bestowed on her, and of all the exterior movements: by which she so constrained, although with much affliction of her most humble mind, the several things constantly and faithfully related up to her death. In this manner therefore we came into knowledge of her whole life: because whatever she said and did ecstatically uplifted, accurately related by her to the aforesaid Mothers, was very diligently consigned to writing; and so four large volumes were filled, from which the things more worthy to be known were transferred into this History. Her other holy acts, from her birth up to her entrance into the monastery, the Nuns her companions understood from a certain aunt of hers, from her mother, and from other kinswomen; nay from her own mouth some things were industriously elicited and collected.

[3] But those aforesaid four volumes, in which the whole argument of the present writing and other infinite things are contained, and digested into 4 volumes: were recognized by the very Reverend D. Francis Benevenutus, Canon Penitentiary of the Cathedral church of Florence, and for fourteen years Governor and Confessor of that monastery; and by him at various times subjected to the judgment of several Fathers of the Society of Jesus, among whom were Father Nicholas Fabrini and Father Virgil Cepari, then Rectors of the College of Florence, Father Michael Jerome, and others: whose opinions heard, with his own hand D. Francis signed those books, all approving the eminent sanctity of that blessed soul. The same Fathers moreover, who heard her confessing her sins sometimes, as called extraordinarily for that, which recognized by the Fathers of the Society, seemed unable to be sated with calling her a singular servant of God: and Father Octavius Gondi, of the same Society of Jesus, for the great opinion of sanctity which he had conceived of her, did not presume to give ears to her confessing except on his knees; and affirmed that he never withdrew from her, unless illumined by some light in his mind. But I, who governed her two years and ministered the Sacraments to her, plainly and expressly attest, that I found in her so great virtues, that I judged an Angelic rather than a human spirit enclosed in her body. she herself dying confirmed it. Moreover for a surer faith of all the things to be related in this History I can most certainly asseverate, that when the good servant of God, toward the last end of mortal life, was preparing herself most holily to deliver her spirit into the hands of her Jesus; she confessed to me with great sincerity, that all things, which either in rapture or privately she had said and conferred with the aforesaid two Mothers, proceeded purely from the operation of the Holy Spirit, without any mixture of self-regard. Likewise she confessed most humbly, as in its place I will note, that in all her other actions she always followed the counsel and direction of her spiritual Fathers.

[4] As concerns the order of the History, it pleased to divide it in two ways, The Life is divided into two parts so that the first part contains the course of the whole life and the death of Sister Mary Magdalene; but the second exhibits the raptures, notions, graces, special gifts divinely granted to her, as in the Proem of that second Part will be said more conveniently. But if in the course of this narration, that ornament of speech does not appear, which some perhaps would desire; let account be had of the work itself, which seemed to require of me devout simplicity rather, than any other exterior cultivation. For it is enough for me indeed, and for my spiritual consolation abundantly enough, that I have been able to give this public occasion to all, of more zealously and ardently honoring the Divine Majesty by another's example, and of imitating the virtues of his Saints: which if I shall obtain, let thanksgiving be rendered to God, as the bestower of all good.

[5] Moreover that the truth of the History which we have written might be more evidently open to all, the most Reverend D. Peter Nicolini, Nuns sworn attest to the truth of each Chapter. Vicar General of Florence, asked by the Governor of the monastery, personally transferred himself to the place itself, with the Archiepiscopal Chancellor, on the 14th day of April, of the year 1609; and the Nuns all being called into his presence, who with their own eyes had seen the actions of Sister Mary Magdalene noted in the present work, most minutely interrogated them upon the truth of each deed. But all, more than sixty, wont daily in the morning to receive sacred Communion, sworn affirmed, that the mere and pure truth was contained in this book concerning the life of the venerable servant of God: nay even many added by living voice, that far more than is written had been seen by them. And so to the several Chapters singly subscribed those, who were present at the wonders noted in each one of them: and from subscriptions of this kind a well-thick volume was collected: and before the Lord Vicar, the Governor of the monastery, and four Witnesses called for it, an Instrument was written in authentic form, by Master Euphrosynus Milanesius the Archiepiscopal Chancellor: which Instrument, together with the aforesaid volume of subscriptions, for perpetual memory is preserved in the monastery: but the authentic transcript of each, signed by the same Chancellor, is deposited in the archive of the Archbishopric; namely to remove the occasion of however small a doubt, concerning the mighty works of God in his beloved spouse Sister Mary Magdalene.

PART ONE

Containing the series of the whole life from birth up to death.

About to divide this Life into larger Chapters, and more proportioned to the institute of our work, I have judged it congruous to premise the titles of the original division to the several Parts, according to the numbers painted in the margin in Roman letters, as has been often done elsewhere: for some think this also pertains to freeing the faith from everywhere. The Titles therefore of the first Part are these.

Chap. I. Of the birth, family and upbringing of Sr. Mary Magdalen, up to the seventh year of her age.

II. Of her charity toward the poor, and the mental prayer which she practised.

III. Of the great desire with which she was carried toward the most holy Sacrament, and of the penances which she performed.

IV. How she was placed to be kept in the monastery of St. John the Less: and of the inspiration which she had to become a Nun in the monastery of St. Mary of the Angels.

V. In the year of her Novitiate she gives many indications of singular virtue, and notably of an immense desire of making Profession: the permission for which she obtained from the Superiors on the occasion of a certain grave infirmity of hers, from which she was afterwards miraculously freed.

VI. After her health was recovered she returns to the Novitiate, and on account of the continual raptures granted her by God she is constrained by obedience to report to two Mothers the understandings divinely communicated to her.

VII. She sees in Paradise the rich glory of Mother Sr. Mary Bagnesi of Florence.

VIII. The Lord signifies to her a third time that it is His will that she eat only bread and drink water. She is tested in this by the Superiors; and with their leave she begins to fulfil the divine good pleasure.

IX. The eternal Father admonishes her about certain spiritual exercises which He wishes her to take up: and foretells a five years' trial to be made of her, promising first that the Holy Spirit would be infused into her.

X. How she was called three times by God, and received from Him twenty rules to be observed.

XI. Great excesses of her love in the contemplation of Jesus Christ.

XII. Other loving excesses which her heart poured forth toward Him.

XIII. Of a certain examination of conscience which she made before God in rapture: from which the singular purity of her mind is understood.

XIV. She remains in ecstasy eight days and nights, speaking of the highest things: and every morning at the hour of Terce she receives the Holy Spirit under various forms.

XV. She enters the lions' den, that is, into conflict with demons: and understands that she must suffer for the salvation of souls.

XVI. Of the five temptations which wearied her for five years. By a certain sign given her by God she knows that she has not been deluded: and for five hours she is beaten by devils.

XVII. She frees a possessed girl.

XVIII. In rapture she speaks with the Cardinal Archbishop of Florence, who was afterwards Pope Leo XI; by whom she is found very firm in spirit.

XIX. She foretells to the Cardinal Archbishop of Florence that he is to be Pope: and on another occasion foresees that he would enjoy the Pontificate for a few days only.

XX. How resigned she was to God, and how Jesus showed Himself to her a third time troubled, and afterwards kind. Likewise how she offered a certain statue of the child Jesus three times to the eternal Father.

XXI. She understands from God that He wishes her to go discalced and humbly clothed: all of which she carries out, and promises to observe in the lap of a certain statue of Mary; but she is tested by the Superiors.

XXII. In rapture she heals a certain sick Lay sister of the Monastery.

XXIII. The demon afflicts her greatly in the outward part, and afterwards appears to her in the form of a most horrible beast.

XXIV. After a new trial by the Superiors, the will of God being known by evident signs, she is allowed to leave off shoes.

XXV. Of the temptations which she suffered against faith, and many others in dryness of spirit.

XXVI. The demon afflicts her with impure temptations: and of the remedies which she used against them. The Blessed Virgin covers her with a white veil, whence she is no longer assailed by them: but the demon in the form of two Nuns tries to deceive her.

XXVII. She sees Jesus in the form in which Pilate showed Him to the Jewish people. There is granted to her the little bundle of Myrrh of His Passion, and Jesus in her arms as He was born.

XXVIII. Of the vision of her own defects which God gave her, and of the great delight which she received from a certain act of humiliation.

XXIX. God shows her the glory of St. Augustine, who assists her in saying the Office.

XXX. She is tempted to go out of Religion for the profit of souls: then she is provoked to pride and esteem of herself: and of the remedies which she used so as not to be overcome.

XXXI. Because she had conquered the temptation of leaving off the Religious habit, she was inwardly clothed with the same habit, and afterwards receives the Communion of the Lord's body.

XXXII. With the sign of the holy Cross she restores a little vessel of spoiled wine, by drinking of which a certain sick Nun is healed.

XXXIII. She sees the soul of a certain Nun, freed from Purgatory, ascending into heaven.

XXXIV. She is much harassed by the temptation of gluttony.

XXXV. She is provoked to despair: and of the helps sent her by God and the Saints, and the remedies which she used.

XXXVI. Of the various [mortifications and acts of humility which she practised to conquer the temptations.

XXXVII. She resists other temptations of the demons, and quite often puts them to flight from her.

XXXVIII. She frees a certain Nun from a contagious disease, and heals a Lay sister contracted in her whole side.

XXXIX. She sees the soul of a certain Nun going to Paradise, and another tormented in Purgatory in a singular manner.

XL. After the five years of her trial she is led out of the lions' den by her devoted Saints, that is, she is freed from the temptations of the demons, and is rewarded by God with infinite graces.

XLI. In reward for the diabolical spectres endured in the time of trial, Jesus shows Himself to her in three ways, promising that henceforth she would enjoy His presence.

XLII. By her prayers she obtains from God for her Confessor a longer span of life.

XLIII. She sees the soul of her mother ascending into heaven, and a certain good Priest who was enjoying eternal beatitude.

XLIV. Of her manner of life from the beginning of her trial up to the hour of death.

XLV. She heals a certain dying Sister of an incurable wound, and frees another from leprosy.

XLVI. She foretells many future things.

XLVII. She burns with so great a love of suffering that she makes a compact with God that she wants no spiritual relish.

XLVIII. She appears in a vision to a certain Nun, healing her of a fistula. The same afterwards, lying for some time in her bed, is freed from a most grievous disease.

XLIX. She has a vision about a girl who was to become a Nun.

L. Of the zeal with which she was carried toward the salvation of souls.

LI. By prayers she obtains from God the conversion of many souls from the state of sin.

LII. Of the charity which she used toward her neighbours.

LIII. She sees the souls of two sinners condemned to hell at their death.

LIV. She is elected Mistress of the Juniors, and wonderfully exercises them toward progress in the spirit.

LV. Of her zeal for the honour of God and hatred of sin.

LVI. Of her great humility.

LVII. How in rapture she performed manual works, painted, and did many other things, without elemental light.

LVIII. Of the great purity of her mind.

LIX. She always desires to fulfil the divine will; hearing sermons given about it she is often carried out of her senses.

LX. Of her kindled zeal for religious observance.

LXI. How perfectly she observed the vow of obedience.

LXII. How diligently she observed the vow of poverty.

LXIII. How wonderfully she guarded the vow of chastity.

LXIV. She sees the glory which a certain Nun of her monastery was enjoying in heaven.

LXV. Elected Mistress of Novices, she instructs them with the best counsels.

LXVI. Other counsels which she gave to the Novices.

LXVII. By her look alone she rouses contrition in the souls of others.

LXVIII. In many things she shows her Prophetic spirit.

LXIX. She sees in ecstasy, among other Saints of Paradise, Bl. Aloysius Gonzaga of the Society of Jesus.

LXX. She restores to its former goodness a little vessel of spoiled wine. She frees one Nun from the pains of the stone, and two others from grave diseases.

LXXI. Gravely sick, she does not leave off the rigour of the life she had undertaken; she spits much blood, and therefore attends to the care of her health: but afterwards, healed, she returns to her office.

LXXII. The Lord tells her in ecstasy that she must suffer much until death. She is elected Subprioress by the Nuns, and shortly afterwards falls back into sickness.

LXXIII. Labouring under a grave infirmity, she bears it with singular patience.

LXXIV. Of her great endurance amid the torments of the disease: and how she received the Sacrament of extreme Unction.

LXXV. Prepared for death, she holily gives back her Spirit into the hands of her beloved Jesus.

LXXVI. For the sake of seeing the body a great multitude flocks to the obsequies: it is then buried with great devotion.

CHAPTER I.

The Nativity of the Saint and her boyhood, her vocation and entrance to the monastery.

[6] God always showed himself wonderful in his Saints, and time and again still shows it, that in any age there may be found some, whose actions joined with virtue make faith to men of his infinite goodness and providence, and invite them to consider these with admiration and to proclaim them with praise. But in these our times he singularly showed himself wonderful in Sister Mary Magdalene, the true servant of the Lord Jesus; because he not only placed her in the religious state, that she might be the most lucid mirror of all virtues; but also willed in her a certain ray of his divine power and benignity to shine, by revealing to her the most lofty mysteries, and making her a partaker on earth of the ineffable goods which he bestows on the Saints in heaven. Yet because her works, enclosed in the monastery, were conspicuous to few; her life and death will be simply described; that, as she desired, all by looking into that mirror may be inflamed with that celestial fire, which in her most pure breast continually burned.

Chapter II

[7] Sister Mary Magdalene was born at Florence, on the 2nd day of April, Nobly born in the year 1566 in the year 1566, of D. Camillo Gerii de' Pazzi and D. Maria of Lorenzo Buondelmonte, families most illustrious in antiquity and amplitude. But she was called Catherine, not without mystery, so similar was she to St. Catherine of Siena, her special Patroness. The mother affirmed, that bearing her in the womb she felt no pain, nay neither weight nor heaviness: and that in her infancy she suffered nothing of those troubles, which infants are wont to give to their nurses and tenders: but she was always delighted by her promptitude in obeying and the alacrity of her countenance. In boyhood she gives indications of future sanctity, She was not delighted with any games and jests of girls, yet to all she was affable; taking the highest pleasure, whenever she heard discourses instituted concerning spiritual things, but dexterously declining worldly conversations. As often as she came into the company of some ecclesiastical person, she questioned him about things pertaining to the salvation of the soul, and specially about the sublime mystery of the most holy Trinity, to which she was affected beyond measure. Whence, when sometime there came into her hands the Symbol of St. Athanasius; she not only most eagerly read it, but as a most precious thing, with wonderful joy, carried it to her mother. And from these acts of childish age it was given to understand, what kind she would by God's help be in maturer years.

[8] At seven years old she began to give specimens of her most pious disposition: she feeds the poor, inasmuch as part of the food, wont to be given to girls going to school for their morning and afternoon little refection, she distributed to captives and other poor: and was much delighted, occasion being got, to teach other children the Our Father, Hail Mary, she instructs her age-mates, Creed, and other similar little prayers. But to this holy exercise with greater leisure and liberty she was free in the country, with all patience and charity instructing the needy little rustic girls. And this she did so seriously and so earnestly, that when sometime she had to return to the city, she began profusely to weep, because she could not continue the instruction, as she said, of the daughter of a certain husbandman of hers, whom for that cause it was necessary to take and bring to Florence for her consolation. Moreover it is admirable and scarcely credible, how great care at that tender age she took of preserving the purity of her heart; so constraining her thoughts, that they never did not regard the service and honor of God.

[9] Scarcely had her intellect begun through the use of reason first to be able to be elevated to God, she becomes accustomed to mental prayer, than she also began to fix it in prayer, and that mental, to which she will be very much addicted; the use and practice of which she was taught by her Confessor Father Andrew Rossi of the Society of Jesus. To prepare herself for this, she read something from the little book of Father Gaspar Loarte of the same Society: then with great sense of heavenly things prostrate on the earth, she devoutly recited the Antiphon, Come Holy Spirit; and the Confiteor being added she raised her mind to higher thoughts, distracted by no earthly cares, but intent on this one thing; namely how she could find access to the religious state. But she did this so savorily, that the space of half an hour, defined by her Confessor, she often prolonged to a whole hour. If ever she believed herself to be alone at home, she betook herself to the more secret places of the house, and there loosed the reins to amorous affections, which the desire of eternal life kindled. Whence it happened, that when sometime she was sought a long while by the domestics, she was found at length behind a certain bed, wholly immersed in the contemplation of divine things, and as it were transformed into God, so that she neither felt nor heard anything. But often the divine presence goaded her mind, and inwardly instructed her to the zeal of evangelical perfection: she grieves at the sins of men. whereby it came that, illumined divinely with the knowledge of heavenly things, if perchance she heard a Christian man's words not sufficiently decent, nor making for the honor of the divine majesty, she conceived so great grief from them, that sometime she spent one whole night weeping and sighing, yet excusing the defects of others with great charity.

Chapter III

[10] Moreover she was borne with so great desire toward Jesus, veiled in the Sacrament under the appearances of bread, she is affected toward the Venerable Eucharist, that seeing her mother or other devout persons approach his Communion, she joined herself to them as near as she could; and as if perceiving by odor that most sweet food of souls which she desired, she could not withdraw from her mother, whom she knew to be fed with it. Soon therefore as she reached the tenth year of her age, and at ten years admitted to it she began by the license of her Confessor sometimes to communicate also herself; receiving thereupon so great sweetness of devotion, that she was wholly poured forth into tears: but when on some occasion she was prohibited from approaching where she desired, she suffered an altogether inconsolable grief. It happened that once on Holy Thursday, contemplating that highest love, which the blessed Jesus exhibited to us, bestowing himself in the most holy Sacrament; and no less with solicitous mind considering, she vows virginity. by what thing she could at length repay so great a love a return of gratitude; with a certain admirable affection she offered herself to Jesus Christ, under a vow of perpetual virginity, at the very time in which she was completing her tenth year.

[11] At the same time she was delighted with no other conversations, than those which were of heavenly things; nor did she intend anything in mind, than how she might render herself conformed to the divine Spouse. she macerates her little body with penances, Therefore she refused the softness of beds, and lay frequently upon coarse sacks; and hidden in the recesses of the house, she flagellated her tender body. Once also secretly having taken little thorny twigs of the orange tree, she bound them tightly around her head, and spent the whole night with immoderate torment, rejoicing even thus to imitate Jesus, crowned with piercing thorns. But because wherever divine love reigns, the desire of suffering is more and more kindled; therefore this devout girl exercised herself time and again in other and other acts of mortification, namely now in the taking of food, receiving nothing else and that sparingly, than what was necessary; now by the subjection of obedience, to be exhibited to someone of the lowest household servants of her father's house; now by other reasons, plainly contrary to human sense, devising new and new practices of pleasing her supreme Lord.

Chapter IV

[12] In her fourteenth year of age, by her parents, in her 14th year placed in a monastery whom it was necessary by office to go away to Cortona, the Reverend Father Peter Blanca, Rector of the College of the Society of Jesus, persuading it, she was delivered to be kept in the monastery of St. John minor at Florence: but with this condition added, that on every festal day it should be lawful for her to approach the communion of the Body of Christ; the aforesaid Father procuring this, who knew the spirit and singular perfection of the girl, and how much she desired to frequent that most holy Sacrament. This therefore when those Reverend Mothers had gladly promised, she entered the aforesaid monastery: and for some time remained there, with no small satisfaction of the same Mothers, on account of the living example of true probity, which she gave to all. There were not lacking however meanwhile various impediments, objected to the frequenting of the Sacraments as she desired; she conceives the desire of the religious life: but she, more fervent day by day in her holy purpose, on that account no more remissly endeavored to profit in the divine service. Therefore prosecuting with incredible ardor the exercises of mental prayer, she often for four continuous hours enjoyed the sweetness of heavenly thoughts: and on the day of the most holy Ascension of our Lord, while in a secret place of the monastery she devoutly prayed, the Bestower of heavenly goods gave her so vivid a knowledge of his divine goodness, that she could scarcely sustain the excess of gladness and jubilation which she felt. Moreover those Reverend Mothers, moved by her notable virtues, vehemently desired that she should assume the habit of their Religion, and asked her this with great urgency, exaggerating the utility which she would bring to the monastery: wherefore to God the true illuminator of hearts she poured fervid prayers, that he would make her choose the place, which would more please his divine Majesty, and be for his honor.

[13] Meanwhile the parents returned from Cortona, brought back their daughter home; and led by paternal and maternal affection, and of two monasteries proposed to her, as is often wont to happen, in various ways began to disturb her holy purpose, especially because they had no other offspring of the feminine sex besides her. But she, with God's help all the impediments being overcome, and more than ever before affecting to imitate the Word incarnate in the state of Religion, generously and definitely said to them, that she would rather suffer her head to be cut off than not become a Religious. This heard, the parents brought the whole matter to the judgment of her spiritual Father; who wisely persuaded her to choose a monastery, no less devout, than excelling in regular observance; to which also she herself by herself inclined. When therefore the Father had proposed to them the monastery of St. Mary of the Angels in St. Frigidian of the Carmelite Order, and the venerable convent called of the Crucula of the Order of St. Dominic, to which she was the more borne, because the Virgins of this convent at no time gave themselves to be seen; yet at length hearing the almost infinite praises of the former monastery, and especially of the frequency of sacred Communion, daily in the morning there wont to be used; she resolved to enter there for fifteen days: which also, license being obtained thereupon, the Carmelite being chosen, she cheerfully did on the Vigil of the Assumption of Mary, and gave there an excellent specimen of herself. Meanwhile all the order of domestic discipline being considered, since the place pleased beyond measure, nor did she doubt that she was called there by the Lord, she much grieved that she was compelled to go out thence by her parents, who detained her still three months in their house.

[14] Finally, God ever more and more goading her, after some experiment of it, that she should assume the habit of Religion, on the Saturday before the Sunday of Advent in the year 1582 she entered the monastery, eternally to be dedicated to divine worship. But the license of her being received to the habit obtained, she was received there, the 8th of December of the same year, on the feast of the Conception of the Mother of God, with the greatest satisfaction and gladness of all the Sisters. Afterward on the 30th day of January, with ardent desire of heavenly goods and contempt of earthly cares, she took the habit of the Carmelite Religion in the aforesaid monastery, by the hands of her Confessor Father D. Augustine Campi of Pontremoli, a Priest of eminent goodness and most praiseworthy morals. But at the very point of time, in which he gave the Crucifix into her hands, the Nuns chanting those words of Paul, God forbid that I should glory save in the Cross of our Lord Jesus Christ, &c., it cannot be told, in the year 1583 she takes the habit there. how she felt herself inwardly united to the blessed Jesus; so great a sweetness of spirit being poured over her, that, as she herself said, she did not remember to have ever experienced anything similar. And so forgetful of all worldly comfort, and confirmed as much as possible in her holy purpose, she protested to her heavenly Spouse, that, besides that Crucifix itself, she would desire no one else; nor covet anything, except that her soul might be best formed to the service of God. But clothed with the sacred habit, she delivered herself as if dead with the highest humility to the Mistress, praying and beseeching, that she would always deign to humble and mortify her, and to oppose herself to her will, instructing her in every action. For a living example indeed is to be proposed to those, who desire to profit in virtue: since, without resignation of this kind, in the spiritual life one cannot proceed.

CHAPTER II.

The Religious Profession, and the raptures following it, and her abstinence on bread and water.

Chapter V

[15] Mary Magdalene having obtained what for so long a time she had coveted, devoutly and fervently subjected herself to the yoke of holy obedience; The year of novitiate being completed so perfectly and humbly fit to the Instructress of novices, that she seemed to be not a novice but a veteran. Conversing with her companions, she esteemed herself inferior to all in condition and grade; and although by others she was judged to lead a holy life, yet she never satisfied herself, but accused herself as idle and a sinner before all. Moreover with a tender affection of compassion she bore the defects of others, and gracefully accommodated herself to the will of all, always glad and cheerful in countenance, nor ever seen to be disturbed by any chance; which was to be attributed to her prayer, by which she had acquired so close a union with God, that her holy mind enjoyed his continual presence. By the sweetness of her words, of which however she was most sparing, she kindled in others' hearts the desire of serving God. Much zeal she placed in mortifying her own will, and in concealing her virtues; always having her eye intent on following the common order of the Novices, and on doing that in which there was more of humiliation and mortification was. Through the path of these virtues she tended to greater perfection, burning with the greatest desire, that she might be united to her heavenly Spouse by the bond of holy Profession. The Mothers wishing to defer her Profession, Wherefore when the time had come of imposing the sacred veil on seven Novices, by the solemn Profession called; she was constrained with most grave grief, that she too could not make a like oblation of herself to the eternal God. But when the Mothers had promised her, that satisfaction would be made to her vow at the end of the year, she received some consolation.

[16] The year of novitiate being passed, she again asked the Mothers with great affection, that through them it might be lawful for her to bind herself to God by the Profession of the three solemn vows; but she received the answer, that she should wait for so long, until she could do it with the other Novices, who were not so far from the end of their course. To which she most humbly replied; I indeed will not profess with the others, but by urgent necessity you will be compelled, not without great trouble of yours, to permit me to make my Profession before them. And no less than she had foretold happened. For scarcely a month had passed, when there invaded her a most ardent fever, joined with a vehement cough and various pains, by which she was brought into so great peril of life, that the four chief physicians of the city confessed, that the disease was utterly unknown to them: she is seized with a disease unknown to the physicians, and one of them D. James Tronconi, who proceeded to visit her, often pronounced, that with however great care applied he could not investigate its origin, or discern the quality of an infirmity of this kind: therefore it was to be left to God, since human art here was vain. Yet not on that account was it ceased from applying opportune remedies: which all lacked effect, the disease meanwhile by turns taking increase. And when after eight days of the infirmity other and other symptoms had been added, by which twice or thrice in the day returning she was tortured, those despairing of a cure, it was decided that a modest cautery should be applied to the neck; which was some remedy to those symptoms, but not so to the cough and catarrh, only taking increase day by day so that she could only with the greatest difficulty take a very little food. But after this was taken, both morning and evening, the evil grew worse with so great impetus, that since on this side she was provoked to vomit, on that she could vomit nothing on account of the straits of her breast, it seemed to be burst; whence by the magnitude of the pains she was compelled to emit lamentable bellowings, to be heard even far off not without compassion.

[17] The aforenamed physician, who often revisited her meanwhile, after three months passed in the greatest torments, said that he could not sufficiently comprehend, that her pectoral vein was not broken, on account of the frequency of the cough, returning four or five times in each hour. So for many days tortured with continual pains of the kidneys and breast, she could not lie down; for as soon as she lay down she seemed to be burst. Therefore day and night she persevered sitting upon the bed clothed: for neither could she stand on her feet, and erect the cough weighed upon her more. For forty whole continuous days the evil so proceeded up to the 20th of May, when a new symptom came to her, that, however little food or even drink she took, she almost fainted in mind. She could therefore take scarcely any food, and so wholly failed; and when nonetheless she dragged on life, the physicians ordered that there should be given her the water, which they call of Tettuccio. Wishing to obey she, with the greatest trouble to herself, began to take it: but only twice in the morning a small quantity of it being tasted, it was judged that it should rather be abstained from, and the infirmity committed to God, which so lasted up to the beginning of the following July. But while the flesh was infirm, the spirit excellently convalesced: whence sometime asked by the Sisters, what she thought amid torments so bitter; she stretching her fingers toward the Crucifix near the bed, immediately answered, I behold how much for my sake suffered the visceral and incomprehensible love, who knows my weakness; and by such a sight I comfort myself, because all the pains and torments, which the elect of God endured, passed through that most holy Humanity, where they were made sweet that they may profit us. And so the spouse of Jesus, although afflicted in body, yet in mind seemed to be so glad and joyful, as if she tasted heavenly delights in this life.

[18] Since therefore the physicians despaired of her longer life, the faculty of professing in bed is granted her: the Mothers decreed, that she should make the Profession so greatly desired by her; and her Confessor was introduced to her. Who although he forbade her to rise from the bed, seeing her so greatly afflicted; she yet, having confidence placed in God, asked the Sisters, the faculty for it being obtained, that they should carry her into the choir to a certain altar of the Virgin Mother of God, where a little bed was fitted for a ceremony of this kind. Which done, on the 27th day of May of the year 1584, on the feast of the most holy Trinity, early in the morning, the Sacraments of Confession and Eucharist being received, from the hands of the Father Confessor, between his hands before all the Nuns, she pronounced the solemn Profession, with devotion and fervor of mind as great as no one can by imagining define. Carried then between the arms of the Sisters to the infirmary, she asked her tenders, that for a while they should withdraw; and the curtains being drawn around the bed, they should go out of the room, since she wished to rest a little. They obeyed: but when now a whole hour had passed, and no motion was perceived outside the room, not even the cough wont so greatly to weigh upon her; suspended by uncertain expectation, they returned to the room; and the curtains being opened they found her placidly resting in God, namely rapt from her senses to contemplate divine things. This done the 27th of May 1584 she is rapt into ecstasy, Her face appeared beautiful and comely, her cheeks ruddy and inflamed, her eyes firmly fixed on the Crucifix; nor now did she seem to be Sister Mary Magdalene, that emaciated and pale one, but an Angel sent down from Paradise. Meanwhile all things are signified to the Mother Prioress: wherefore, with the other Mothers and Sisters, she immediately betook herself to her; and one by one entering the chamber, they were witnesses of the admirable work, which God did in his servant. And these were the first occasions, in which she was seen to be rapt out of her senses, which lasted to her for two continuous hours. Nor was it of less admiration, what was done in the forty following days: for at every morning time, after the food of Angels received, she remained absorbed in God.

[19] Moreover the longer the infirmity was protracted and the more grievously it grew strong, and the more certainly the treasure hidden in Magdalene was known, and after 40 days extremely weak, the more grew the fear of the Nuns lest they should lose her; they decreed therefore by common counsel to ask her health from God by deprecating. There was among them a certain lay Sister, by name Dorothea, who knowing how often Magdalene was wont to visit the body of the Venerable Mother Sister Mary of Bagnesi of Florence, in the place of the Chapter within a stone chest devoutly kept; on a certain Friday in the evening made a vow for Sister Mary Magdalene, namely that as soon as it should be lawful she would three times visit the said body, saying each time three Our Fathers and Hail Marys: but the same Sister Dorothea added that on three Tuesdays (for on such a feria Sister Mary had died) she would fast, and procure three Masses to be said in honor of the most holy Trinity. That vow she had disclosed to no one, not even to the Blessed one herself; nonetheless their Father Confessor, D. Augustine, [a vow being made for herself of visiting the sepulcher of Venerable Mary of Bagnesi,] on the following Saturday entering the monastery, to minister the Sacraments to the Blessed sick one, said to her; that he desired, that as soon as she could, together with Sister Dorothea and Sister Veronica, another Novice of that monastery, she should visit the body of the Venerable Mother Sister Mary of Bagnesi. At these words of the Confessor, the sick one felt (as afterward she related to the Infirmary keeper) suddenly the catarrh cease, the cough taken away, all pain of the breast and sides wiped away, and all the other evil; and with great alacrity answered; Indeed, Father, by the grace of God I shall be able to go: yet she did not tell him that she was healed; but he having departed, she said to the Infirmary keeper: Know that I am whole, nor shall I any more suffer cough or other inconvenience, but without loathing I shall take dinner. The Infirmary keeper wondered, the more because in fact she heard her no more coughing; yet she did not give faith to her words, until she saw her dining savorily and without loathing. Meanwhile the Confessor came, and commanded Sister Dorothea, that together with Sister Veronica she should lead Sister Mary Magdalene to the sepulcher of Sister Mary of Bagnesi. Then indeed Sister Dorothea stupefied, because the Father Confessor had thought the very same thing, she suddenly convalesces and fulfills the vow. which she secretly revolved in her mind, indicated to him the vow made by herself the day before in the evening, and renewed that very morning; knowing nothing however of the grace obtained, with great confidence of obtaining it, taken from so happy a concurrence, together with the aforesaid Novice she approached Sister Mary Magdalene, and found her whole. Therefore rising from the bed, together with them, on foot she went whither she wished; and for three whole hours, from the eighteenth up to the twenty-first, before the sepulcher she persevered in prayer; thence returned to the place of the infirmary, she slept most placidly the whole night, with great admiration of the Nuns, who up to the dawn of that day had seen her placed in peril of life.

Chapter VI

[20] The beloved daughter of Jesus thus wonderfully restored to health, brought the greatest joy to the novitiate and to the whole monastery. To be led out of the novitiate But the Superiors seeing, that she was led by a certain particular reason by God, and from day to day more profited to the acquisition of eminent virtue; deliberated about leading her out of the novitiate, although more recently professed, and placing her separately in a place where she could more conveniently serve the Lord. When she heard this, as she was alien from all singularity, she vehemently grieved; and immediately approached the Superiors, most urgently supplicating, that they would not have her separated from the other novices, who before all most imperfect of all needed instruction. The deprecation full of holy humility pleased the Elders; wherefore they gave their assent to her. But having obtained what she had asked, she asks and obtains to be left there, and confirmed under the direction of the Mistress, it cannot be told with how great fervor of spirit she delivered herself to sacred contemplations. But if in the first year of her novitiate she shone forth with an example of eminent sanctity, much more she did this at this time, expending all her strength on no other thing, than to acquire those goods, by which the soul is rendered acceptable to God. She always meditated, how she could inflame others in the love of God, exhorting her companions to perform the service of God with humility and purity of mind. From her mouth no words ever proceeded but holy ones; she sweetly excused the defects of others, and turned all things to a good end. She never spoke unless asked beyond necessity, and the little which she brought forth was seasoned with grace and charity. While therefore she more and more grew fervent toward holy works, she was frequently rapt into ecstasy; and had come to so sublime a degree of perfection, she suffers frequent ecstasies, that no thing at all could disturb her inmost union with God. But when it pleased the divine Majesty to restore her to her senses, she soon returned to her novices; and with them so humbly and placidly conversed, that she did not seem to be the same, whom a little before they had seen so sublimely enjoy the participation of heavenly things.

[21] Moreover the Superiors, considering the mighty works of God in this true servant of his, whom she is bidden to communicate with two Nuns, since daily in the morning after the most holy Communion they saw her in excess of mind elevated to sublime notions; commanded her in virtue of obedience, that she should not suffer treasures of this kind to perish; but whatever God manifested to her, she should communicate with the Reverend Mother Sister Evangelista Jucundi her Mistress, and Sister Mary Magdalene Mori. Of these two the first even now lives, a Nun of much prudence and no less virtue and of no common sanctity: who by the subscription of her own hand sworn affirmed, that she herself with her own eyes had seen those things, which concerning Sister Mary Magdalene are related in this history, besides several other Nuns, who asserted and today assert the very same. Sister Mary Magdalene therefore narrated to the aforesaid Mothers the graces and intelligences, which were communicated to her by God in her raptures; and although she most greatly desired to remain abject and vile in the eyes of others, yet to all her affection she always preferred obedience: she rejoiced also even thus to be made more certain, whether no diabolical deception lay hidden here, the Confessor being consulted thereupon, who bade her be secure. But for a more evident testimony of the truth the very Reverend D. Francis Benvenuti, Governor and Confessor of the monastery, whose writings the Fathers of the Society approved, and Penitentiary of the Cathedral church of Florence, with his own hand subscribed the four volumes, written by the Nuns, in which are contained most devout and most subtle cognitions. And these by the same were given to be recognized by the Fathers of the Society of Jesus: by whose judgment it was ascertained, that nothing was contained in them in any way contrary to the Catholic faith; but precepts of rare perfection, worthy to be brought to the notice of all, for goading all the more in the zeal of heavenly things.

[22] Moreover that some specimen of those things may here be given, she herself once it pleases to set forth only two phases of these mental abstractions, in those very words by which she dictated them. I knew not, says she, whether I were alive or dead, out of or within the body; but only I saw God, glorious in himself, loving himself, intimately knowing himself, and himself alone infinitely comprehending; but loving creatures with a most pure and infinite love; and in the union of one individual Trinity, one God to subsist of infinite love, of the highest, incomprehensible, and inscrutable goodness. And so placed in God, I felt nothing of myself, and only saw myself in him; not me, but God himself beholding, as much namely as a creature can behold him, still surrounded with mortal flesh, when it is well disposed and inflamed with divine love. But I remained in that consideration about one hour, as afterward I perceived, returned to my former senses. What in that abstraction I tasted, I could express by no words; because on account of my weakness I could not comprehend, that which was then given me to see and understand. I knew afterward, that on the defined day of the last judgment God had decreed to exalt our bodies to so great sublimity, that I could never narrate it or even fully comprehend it: and therefore inwardly I felt these words of St. Paul said to me, That eye hath not seen, nor ear heard, nor have they ascended into the heart of man, the things which the Lord hath prepared for them that love him. and again declaring it. In this consideration I remained for some space of time, in which I reconsidered the great love, with which God is borne toward creatures: all of whom I commended to Jesus, and returned to my senses. On another occasion, after similar raptures, what she understood, she related in these words: I saw that unitive love had joined and united me to Jesus, giving me to understand the greatness and purity of such love, as much as I was capable of it; although it then made me see a thing so great, that I could by no means comprehend it whole; Jesus saying to me, that in such manner he wished to give himself to be known by me, that I might always be able to love him and loving never be sated. I understood also that he wished that love to be so impressed on my heart, that always by remembering it I should love him; and that abstractions of this kind he bestowed on me, that my soul might more perfectly be united to his divine Majesty. He subjoined moreover, that he wished, that I like a turtle-dove should continually groan, and condole with him, that he was so little loved and known by creatures. I knew moreover that all those souls, which are partakers of the blood of Jesus, that is, which suffer something in this world, are light and beautiful in the sight of his divine Majesty: and that if a soul could know, in how great greatness it consists while it loves God, it would melt all away for sweetness; on the contrary it would be crushed into dust, if it knew its deformity, while it remains deprived of divine love. And so after my custom I afterward commended all creatures to Jesus.

Chapter VII

[23] Sister Mary Magdalene was wont, as is said above, She sees the glory of Sister Mary of Bagnesi: frequently to visit the body of the Venerable Mother Sister Mary of Bagnesi of Florence; and there to that holy soul, to which she was most devout, to direct her ardent prayers. Hence she merited often to see the same in Paradise: and namely on the 11th day of July of the year 1584, she saw her in a most beautiful manner, which constrained by the command of obedience she set forth in these words. I saw in Paradise a most beautiful throne of incomprehensible light, on which sat the blessed Mother Sister Mary of Bagnesi, all resplendent and full of singular majesty: and I understood that throne to be her virginity and purity, which was her chief ornament. I saw also, that the aforesaid throne was all adorned with precious necklaces: and these were all those souls, which she had led to serving God, which round about in the manner of a choir surrounding her, conciliated for her the greatest beauty. This is the relation, which Sister Mary Magdalene made of that matter: but of how great sanctity the aforesaid Mother Sister Mary of Bagnesi was, each one will be able to see from the life which Father Brother Alexander Capoccius the Dominican wrote, a Religious of great sanctity, which also relate the Father Abbot D. Silvanus Razzi the Camaldolese in part 2, on the Saints of Tuscany, and Father Brother Seraphinus Razzi the Dominican, his brother, both conspicuous in doctrine and virtue.

Chapter VIII

[24] On the 21st day of May of the year 1585, when this blessed Virgin was occupied in the exercises of the monastery, and felt her heart moved by God, she withdrew to the dormitory of the novitiate: and there soon violently cast down on the earth, she remained for no small space of time as if dead; then she brought forth the following words, Lord, what dost thou wish of me? Perhaps exterior things for interior? But she understood (as she related from obedience to the aforesaid Mothers) that God desired her to keep in food a singular manner, she is called to a singular abstinence in food, once, using only bread and water except on feast days, on which she would use Lenten food, in satisfaction for the great offenses, which against God are committed by his creatures. She saw afterward the reward, to be given to those, who for the love of God deprive themselves of earthly consolations, and therefore said; O how pleasant and delightful is the place! but great also are the works, which those desiring to enter it must render. But if this would suffice, for the salvation of thy creatures; I would live a thousand years in this manner in which I now am, and would believe myself glorious by it. Thy word bids me seek some torment for thy creatures. Dost thou wish this to be content? Be it this very thing. Truly thou art powerful, my God, for unless thou hadst called me and cast me down on the earth I would not have answered thee. Nevertheless thy will be ever done, because I prefer to die rather than to offend thy highest purity in anything. Indeed I wish to permit myself wholly to thee, for I know that to me united with thee no one can be troublesome. This grace therefore make for me, my Jesus, that I may continually remain abandoned to thy good pleasure. On the following Thursday, during the Office, to be recited with one of the Sisters, she was again dashed to the earth: and suddenly rapt into ecstasy, with eyes fixed on heaven, she exclaimed, I am here, I am here, I am here: again, and in the person of the eternal Father subjoined, I call thee, that thou mayst answer my call and petition, as I have already shown thee. But she at the same instant answered: Truly thou art great and powerful: she remained then immersed in that contemplation for half an hour and more; and it appeared that she suffered much, and so the rapture was ended.

[25] On the following day, while after the wonted manner she was dealing with the novices, with great impetus again she was prostrated on the ground; where for some while she remained without speech; a third time. then she said in the person of the eternal Father: Tomorrow thou shalt taste nothing but bread and water; and if thou dost not this I will withdraw my eyes from thee, but if thou dost that which I have shown thee, fulfilling my will and that of my Word, who with so great love gave and gives himself to thee, it will please me in thee, as it has hitherto pleased me well: but if thou wishest that thy work be acceptable to me, take care that it be voluntary. This exterior work, which I require of thee, will be to thy mind for a mirror. Nor fear what thy adversary will do against thee: for I will not permit that he prevail against thee. I will give to thy spirit Angels who may guard it. The Mother of my Only-begotten will be thy keeper, that thou lose not the impression of the passion of my Word, which I have sculpted in thy heart. Be secure, that the demon thy enemy will not know thy desires, and I will fulfill whatever thou shalt desire. Afterward she was silent for a while: then in her own person, all resigned to God, she said: I will not die, but I will fulfill thy works: and these things said she returned from the rapture. She considered afterward within herself, what the eternal Father had commanded her. But seeing that otherwise she could not keep the singular manner of life, Her after some probation prescribed to her by God, she resolved without delay to indicate the whole matter to her Superiors. And when she had done this most humbly, she received from them the answer (because they vehemently feared lest there lay hidden here some fraud of the demon) that she should commit herself to obedience; but as concerns food, she should feed on what was ordained in the common life; that they would not that she hold any particular manner of living. Nor indeed without mature counsel did they so answer; for they decreed to await the progress of the matter; well understanding, that if it were God's will, he would declare this by some manifest indication declare it. And truly as they had thought, so it happened. For when on the following day the hour of dining was at hand, and to this servant of God were set the common foods with the other Sisters; she constrained by obedience, which above all other virtues she had in price, wished to eat of them: but it was never possible for her even to swallow one little morsel; for whatever she had chewed and tried to take in, she was compelled to cast forth by vomiting. The matter was tried again and again by the Superiors, The Superiors permit it. nor ever could it succeed for them according to their wish: wherefore the Father Confessor, counsel being taken with the Mother Prioress, gave her power to keep that life, which the supreme Lord of all required of her, affirming that he now most certainly knew, that it was the will of God, not an illusion of the devil. Therefore on the feast of St. Zenobius the Bishop of Florence, on the 25th day of May in the year 1585, she began in the name of the Lord to eat bread and drink water, except on Sundays, when she ate Lenten foods, as the Lord had bidden. And although she took it ill, that she was compelled to live singularly against the common use; yet with glad mind she did it, knowing such to be the will of God.

* Chapter 16 * Chapter 21 * Chapter 18

CHAPTER III.

The Rule of living given to the Saint by Christ, and the vehemence of her love.

Chapter IX

[26] At this time also, after the wonted manner she was rapt, on the 26th day of the same month and year, to the contemplation of heavenly things; A form of life received divinely, and in it she persisted two hours without speech. But returned to her senses, and constrained by obedience as wont, to narrate what meanwhile she had understood from God; with profound humility and great grief of mind she said; that the eternal Father had given her a form of life to keep, which she should use, confirming the precept of sustaining the body only with bread and water: and that he wished that she should not sleep beyond five hours, and that she should do this ordinarily upon a straw sack; permitting however, that sometimes she might use a woolen mattress. He wished moreover that her words be mild, true, just: that she have her intellect as it were dead, never investigating anything of those things which pertained to herself or others: her memory, forgetful of all things, except the benefits received from him; her will, desiring nothing earthly, but only the good pleasure of the divine majesty; all her powers, finally, fixed in the providence of God, and herself between his arms as if dead. she understands that she will be tried for five years, The Lord also said to her, that he wished her like Daniel to enter the den of lions, that is, into a multitude of most horrible temptations, which would last her through a continuous five years: and that by the infernal enemies she would be afflicted and fatigued beyond measure; finally that like gold she ought to be put into the furnace of pains and torments of body and mind, whence she would return more purged to the sight of God. She understood afterward, that into this tribulation, as into a den, she would be put at the next solemnity of the Holy Spirit: and by the Lord himself she was certified, that of all she would report victory: because the Word wished to guard her in the den, but the most holy Virgin, St. Augustine, St. Angelus the Carmelite, St. Catherine of Siena, her special Patrons, would carry to her the refection of spiritual food, receiving it from the humanity of the Word, by whose virtue she would be refreshed, nor ever overcome by the temptations. The eternal Father also promised her, that before her probation he would infuse into her the Holy Spirit, that fortified inwardly with this shield, she might generously enter the battle against the demons. as into a den of lions: Finally he showed her the den of lions, that is, of temptations and tribulations, which she would suffer after the Holy Spirit received. But at that sight she suddenly grew pale, showing the greatest terror conceived from the most filthy forms of demons, in the likeness of horrible beasts which she saw: yet with glad mind she offered herself to the eternal Father, for whatever torment and penalty to be endured.

Chapter X

[27] Not much time flowed thence, that again after sacred Communion she felt herself called by her Jesus by these words: by Jesus, calling her a third time, Come, my spouse: for I am he who led thee out of my mind, and placed thee in the maternal womb; and there it pleased me in thee. At this call she suddenly moved herself: and began through the monastery to seek with inflamed countenance her Jesus. Meanwhile again she heard him calling her in this manner. Come: I am he who drew thee from the maternal womb, and united thee to myself, in thee pleasing myself. Again therefore with greater zeal she began to seek Jesus. But before she stopped, the heavenly voice a third time called her, saying; Come my elect: for I wish to give thee a Rule, and to set a manner to thy passions, for all the time of thy life, until I lead thee to me to enjoy in the land of the living. These things heard she suddenly became immovable, and absorbed in ecstasy: in which were given her by the eternal Word twenty rules, which she ought all her life to keep, for more profiting in perfect virtue: which rules in the person of the Word himself she thus expressed. I the spouse of thy soul, the Word of my eternal Father, give thee a rule in that very act of love, which I granted thee, making thee a partaker of the mighty works of my purity. Beloved to me thy Beloved, note my and thy rule: mine, because I give it thee; thine, because thou oughtest to keep it.

I. I require of thee, that in every action of thine, internal and external, thou always look upon that purity, she hears twenty Rules to be kept by her. which I have made thee understand: but think, that all thy works and words ought to be the last.

II. Thou shalt take care, according to thy power and the grace which I shall give thee, that thou have as many eyes, as the souls I shall grant thee.

III. Thou shalt never give any counsel or command, although it be lawful for thee, unless first thou hast made it known to me hanging on the Cross.

IV. Thou shalt not note any defect of any mortal creature, unless first thou hast known it at least to be of that creature.

V. Let thy words be sincere, true, grave, and far from all flattery: but always thou shalt bring me as an example of the works, which creatures ought to do.

VI. Do not commit that to thee, conversing with thy equals, affability surpass gravity, or gravity exceed mildness and humility.

VII. Let all thy works be done with so great mildness and humility, that they may seem to be magnets to draw souls toward me; and with so great prudence, that they be a rule for my members, that is, for religious souls and thy neighbors.

VIII. Night and day be thou thirsty, like a hart for water, that is, to exercise always charity toward my members; esteeming the weakness and weariness of thy body, like the earth from which thou wast formed.

IX. Thou shalt strive, as much as I shall grant thee, to be food to the hungry, drink to the thirsty, clothing to the naked, a garden to the imprisoned, and refreshment to the afflicted.

X. With those whom I leave in the sea of this world, be thou prudent like a serpent; and with my elect, simple like a dove; fearing those, as the face of a dragon; but loving these, as the temple of the Holy Spirit.

XI. Be mistress of thy passions, asking that grace from me, who am the Lord of all creatures.

XII. Thou shalt condescend to my creatures, just as I conversing in the world used the highest charity; having always in thy ears this saying of my Apostle, Who is weak, and I am not weak?

XIII. Thou shalt not deprive anyone of any thing, which thou canst give when required: nor shalt thou deprive any creature of any thing granted to it, unless first he have in his mind, that I am the searcher of hearts, and that I must judge thee with power and Majesty.

XIV. Thou shalt esteem thy Rule and its Constitutions together with the vows, as much as I wish thee to esteem myself; endeavoring moreover that in the hearts of all thou sculpt the love of the vocation, to which I called them, and of Religion.

XV. Thou shalt vehemently desire to be subject to all, and shalt shudder to be preferred to anyone.

XVI. Thou shalt not believe refreshment, quiet, and solace to be placed elsewhere, than in contempt and humility.

XVII. On that day thou shalt cease to make creatures know thy desires and my wishes, except in so far as I shall have given thee and my Christ.

XVIII. Thou shalt persevere in continual oblation of all thy desire and work, together with my members, within me.

XIX. From that hour in which I departed from my most pure mother, that is from the twenty-second hour, up to that in which thou art to receive me, thou shalt remain in continual oblation of my Passion, of thyself, and of my creatures to be made to my eternal Father: and let this serve thee for a preparation for the sacramental reception of me: and within day and night thou shalt visit my Body and Blood thirty-three times.

XX. Let the last rule be, that in every action both external and internal, which I permit thee, thou be transformed into me.

After these things she was silent for some time: afterward in the person of the Word proceeding she added; This is the Rule, which the Beloved of thy soul gave thee in the act of love. So thou shalt accept it, and what is contained therein thou shalt preserve in thy heart, that thou mayst put it to effect, except when charity or obedience should impede the visitation of the body and blood of the Lord. And these things being done she awoke from the rapture, in which how accurately she observed the rules received, will be able to be understood from the progress of her life, she herself most certainly proving it.

CHAPTER XI

[28] Not so great is the vapor of a burning furnace, that sometime there was not a greater flame, which the most ardent fire of divine love made to burst forth from her heart. In a rapture she declares the vehemence of her love, And so when in her raptures she had sometime fixed her most pure intellect on the contemplation of that infinite love, which moved God, that for man, a most vile creature, he should do so much; she could not contain herself from exclaiming, O love! O love! O God, who lovest creatures with pure love! O God of love! O God of love! O Lord, love no more, love no more. Too great is, O my Jesus, the love, which thou hast toward a creature so vile and humble. But on a certain occasion, when in like manner she was rapt, the Crucifix being taken in her hand, she began to run through the convent; and bursting forth into amorous colloquies with the divine Word and intense affections, to exclaim, O love! O love! O love! But this she did sweetly smiling, and with a countenance so full of gladness, that on all beholding her she poured a wonderful consolation. She fixed now her eyes on heaven, now cast them down on the Crucifix, now the same to her breast pressed, and clasped with arms with excessive fervor; but meanwhile she repeated time and again, O love! O love! Never will I cease, my God, to call thee love, the jubilation of my heart, the hope and comfort of my soul. Then turned to the Sisters, who followed her, she said: Do you not know, O dear Sisters, that my Jesus is nothing else than love? nay that he is foolish for love? Foolish for love I call thee, my Jesus, and always will I call thee. Thou art wholly amiable and pleasant, wholly recreative and comforting, wholly nutritive and unitive. Thou art pain and refreshment, weariness and rest, death and life at once: finally what is not in thee? Thou art wise and pleasant, high and immense, admirable and unutterable, unthinkable and incomprehensible. She held her eyes continually fixed on the side of the Crucifix, in which she seemed to behold wonderful things; whence very prolixly she spoke of the highest love, with which God is borne toward the human race, and of the most lofty mysteries, which for our redemption the incarnate Word willed to work. Other times she exclaimed. O love! O love! and she desires it to become known to all; And turned to heaven she said, Give me, my Lord, a voice so robust, that saying thee to be love, I may be heard from the East to the West, and through all the parts of the world even unto hell, that thou mayst be known and honored as true love. O love, thou alone penetrate and pass through, break and bind, rule and govern all things. Thou art heaven and earth, fire and air, blood and water, God and man. But who could either by thinking comprehend or by speaking explain thy greatness, since thou art eternal and infinite? In excesses of love of this kind she sometime passed whole days, so that she seemed to approach nearly to a certain Angelic life, and to be fed with heavenly delights. In these same acts her speech was so devout and inflamed, so full of compassion toward her Jesus hanging on the cross, that not only by name, but by the very deed she seemed to represent that Magdalene, who stood sorrowful upon the mount of Calvary, when the incarnate Word rendered his spirit to the eternal Father.

CHAPTER XII

[29] Sometime goaded by heavenly ardor, she ran swiftly toward the choir, she wipes the sweat of the Crucifix, where upon a mural crown stood a Crucifix; and ascending to it with incredible agility, she unfastened it from the Cross, and granting it a seat held it in her bosom; and the veils being lifted from her head she wiped the sweat and blood, which her beloved Spouse seemed to scatter upon her: and this she did with so great fervor of spirit, that the Nuns present feared, lest her breast, unequal to sustaining the fire of so great love, should burst. Moreover it is exceedingly wonderful to tell, that when afterward the Sisters took those veils and the linen cloths, which she had used to render these devout obsequies to the Crucifix; they found them so full of sweat and so wet, that it seemed she had truly had the dead Jesus in her arms, in that very form in which he was, when amid the most dire pains of the cross he suffered death for human salvation. The heavenly ardor of the beloved Spouse of Jesus overflowed daily more and more; and the internal heat sometimes so exceeded measure, she has need of external refreshment, that often in mid-winter she could not bear the woolen pectorals: nay even she had need to loosen her tunic, that these amorous fires might more freely burst forth. Many times also she was compelled to drink most cold water in great quantity, and to immerse her arms in it; nay even to besprinkle her face with the same, and to put it into her bosom, saying, that she seemed to herself to burn and be consumed: and looking up to heaven she repeated often, I can no longer sustain so great a flame. And indeed, unless she had been refreshed by superhuman help, it could not be that she should be preserved among the living. But among those amorous affections, singularly to be admired can be called that, which she showed on the day of the Finding of the holy Cross. For when on such a day she had communicated in the morning, she stood for a whole hour immovable as a tower, prolixly discoursing of the excellence and nobility of the Cross of her Jesus, with the most ardent fervor of mind. Then fixed on the contemplation of the incarnate Word, fastened upon it, she began to exclaim; O love! O love! how little thou art known and loved! If thou findest not, where thou mayst rest; come, she perceives concerning sublime love. O love, wholly into me, for I will well receive thee. O souls created by love, why do you not love love? And what is love, but God? God is charity. O love! thou destroyest and consumest me; thou makest me die, and yet I live. I feel grief while thou makest me understand how little thou art loved and known. Meanwhile she made gestures so pious, that she excited unutterable devotion in all the bystanders, now extending her arms, now clapping her hands; nor could she be sated saying, Come, souls, to love my love: come to love your God.

[30] But how ardent was that amorous flame, which burned her most pure heart, could be known from her countenance, and to it she invites her companion Nuns. which seemed most like to the very fire: whence she was compelled sometimes, a fan made from the cloths of her head, to make herself a little wind to mitigate so great a conflagration. Nay even in the midst of an affection of this kind she often ran through the convent and garden, saying that she sought souls which would know and love love. But if then perchance she met any of the Sisters, she took her by the hand; and strongly grasping her, said to her, O soul, dost thou love love? How canst thou live? Dost thou not feel thyself consumed and dying for love? But when for a good space of time she had thus walked, she seized the ropes of the bells, and ringing them, cried with a loud voice: Come, souls, to love; come to love love, by whom so greatly you are loved. But it is incredible to tell, how greatly by effects of this kind of Spirit, the souls of the Nuns present were kindled to devotion, and at the same time were rapt into admiration. But above all her amorous excesses, the number of which was almost infinite, wonderful was that, which in a certain rapture once she thus showed. She had passed a whole day in the contemplation of heavenly things, she sucks solace from the side of the Crucifix. and with so great fervor had spoken of divine love, that she seemed to be an Angelic spirit, sent down from heaven to express its mighty works. Whence exceedingly fatigued and extremely weak, when she wished to restore her vital spirits, she took the Crucifix in her hands; and applying her mouth to its sacred wounds, she was seen by the Nuns to swallow something, in that very manner in which we are wont when we taste some delectable food. Afterward she brought forth words of this kind, from which it was clearly given to understand, that she was sweetly fed on the wounds of Jesus: and she returned from the rapture with so great fullness of spirit and so heaped with joy, that it appeared she had been refreshed with heavenly manna.

* i.e. the Confessor.

CHAPTER IV.

The examination of conscience made in ecstasy: the five-year probation, after the preparatory raptures for it.

CHAPTER XIII

[31] How diligent she was in examining her conscience, and how intent she kept the eye of her mind on any even the least spot, Before God examining her conscience in a rapture, by which her heart could be defiled; can be understood from a certain examination, which sometime she was heard to make before God. She began therefore prostrate on her knees to recite the Psalms, Lord, why are they multiplied? &c. He who dwelleth in the aid &c.: which finished she said: O my Jesus! what was the first thought I had today? I grieve that it was not of thee; but I feared lest the hour were too late for calling thy spouses to praise thee; nor was it of offering myself to thee, and honoring thee. Afterward, O my Jesus, I went into the choir, that I might offer myself to thee: but I did not resign myself wholly and through all things to thy will. O most benign God, what mercy shall I be able to expect from thee, who did not dismiss myself wholly into thee? Have mercy on me, my Lord, although I deserve it not, but rather a thousand hells. Afterward, when I came to thy praises, I received more trouble from those which I saw fail in some part of the ceremonies and the prescribed inclinations, than care that I might honor thee, and offer thee my praises, in union of those, which the blessed Spirits offer thee. It is just indeed that I ask mercy of thee, through all the actions of the whole day, O great God, because in that which pertains to thee and to thy praises I committed so many defects. But when I approached to communicate with thy Body and Blood, to which I ought to bring every possible affection, I grieve that I had not the intention of doing this in memory of thy Passion, as thou didst bid; nor did I think of uniting my soul with thee, but I thought what I could do, to procure quiet for my heart. I heard indeed first thy word, but I thought rather whether it were true that we are (as thou hast made us say through thy Christ) unprofitable servants; nor did I think of the love with which thou pursuest me. Nevertheless, my Lord, nothing else remains to me, than to implore mercy.

[32] When I went to receive thy Blood in the sacrament of Penance, she notes even the least defects, I considered more what I ought to say to thy Christ to appease my heart, than what benefit thou makest me there, washing my soul in thy blood; nor did I have enough confidence in thee, that thou wouldst give me help and grace to compose my heart. O my God, what were the first words I brought forth today? They were words of reproof (this she said, because, when she was pedagogue, she had corrected a certain novice) and my manner of speaking, little mild and sweet, was the cause that her heart was disquieted: but worse was, that charity also failed there; because, when I saw her heart disquieted, I did not endeavor to render it quiet, that through this it might be united with thee. Behold, my Lord, what fruit I bring from so great a union with thee and from the light which thou givest me; and which if thou didst give to any other creature, it would be more pleasing to thee thence: but I miserable and unhappy take no fruit thence, since I lack charity toward thy Spouses. Forgive me by thy Passion I beseech. Moreover when I approached to speak with that creature (she said this, because she had gone to the grate, to speak to a certain aunt of hers, and had been rapt into ecstasy) I grieve that I committed great hypocrisy, making myself reputed that which I am not; for although I made a sign to thy creatures, yet I did not deserve that they should understand me. I showed that I had a soul united with thee, and yet thou knowest how often it has wandered from thee; I showed that I was a true religious, but thou knowest what kind I am. I ask mercy, my God, for that great hypocrisy, and I offer thy blood, poured out for me with so great love.

[33] Thence I went to give my body the necessary food, but what intention did I have of honoring thee? since I did not remember to offer thee so many and so many poor, and gravely rebukes herself, who perhaps a long time stood knocking at the doors, to seek a little morsel of bread which no one gave them. But to me miserable and miserable, without any labor of mine, and what is worse without any merit of mine, was provided by the religious life that which is needful for sustaining the body. Nor only in this did I offend thee, but also in that I was the cause of so many words to this thy Spouse, although I knew that in that place it was not lawful to speak. Behold, my Lord, I find in all my actions that I have offended thee: how therefore shall I be able to appear before thy face, to ask of thee thy gifts and graces, and to commend to thee other creatures, who have myself so offended thee, that I am unworthy to whom thou shouldst show mercy? But thy love, which moved thee to come into the lands, and to shed thy blood, may it also move thee to have mercy on my soul. Afterward when I did not go to praise thee together with thy other Spouses, only through my fault was it done: because when that soul said to me not to go, immediately I consented not to go. O my Jesus, if she had asked me to do some charity, I would not so quickly have assented to her. O my Lord, how can I hope that I shall come thither, where I shall always praise thee with the blessed Spirits, since I neglected to praise thee with thy Spouses? I offer thee thy blood, that by its intervention thou mayst do me mercy. But in that work, which I did, what intention did I have of honoring thee, my Lord? since I grieved more for the lost time, which by giving thyself to me thou tookest from me (she indicates namely the time in which she had been alienated from her senses) than I grieved that I did not offer my soul to thee. I made indeed a sign to thy little maidens that they should keep silence, but I did not consider how much more I was obliged to keep my soul joined to thee.

[34] and humbly asks mercy, But when the Holy Spirit was to be invoked, my mind wandered so far from thee, that there did not come into my memory the manner, which was to be kept by me in it, so that those who have been a shorter time than I in Religion, are more prudent than I. Behold, O my Jesus, how in all my works I have failed? by what reason shall I be able to appear before thy goodness, who have so greatly offended thee? Again I offer thee thy blood, because by its mediation alone I expect indulgence. How greatly moreover did I fail doing that other work, that I would not sustain a little labor in forming a step? I failed, I say, omitting what I was obliged to do: and I asked others to do charity for me, and meanwhile I did it not for my own soul. I was more solicitous, lest I should weary myself, than that I should not remove thee from me. In all my operations I find a defect, O my God! But thou dissembling so great offenses, by thy goodness alone again hast drawn me to thee, where thou givest me so much light, that if thou gavest it to any other soul, it would thence make more fruit than I, miserable and miserable. I approached afterward to restore my body with food, and I did not remember so many little poor who have not what to eat, as if having done nothing well. and thou, my Lord, hast so largely provided for me. Again I offer thee thy blood for so many offenses which I have committed. Alas for me, my Lord! Now darkness rushes on, and I have done no work without offending thee. What shall I do? O my God! If I have today so greatly offended thee, I will not add to the former offenses the last, which would be not to confide in thee and in thy mercy. I know, Lord, that I deserve not pardon: but the blood, which thou shedst for me, makes me hope in thee, that thou wilt forgive me. This examination being made and the same rapture nevertheless lasting, she betook herself to a secret place in the monastery, where with atrocious scourges she macerated her flesh: and so she returned to herself, after she had commended all creatures to the blessed God, and for them had offered the blood of Jesus Christ.

CHAPTER XIV

[35] Among all the ecstasies of this beloved Spouse of Jesus Christ the more admirable was that, in which she was rapt Rapt on the Vigil of Pentecost, on the Vigil of Pentecost, in the year 1585: for in this she persisted for eight continuous days, namely from the aforesaid Vigil up to the feast of the most holy Trinity; only for two hours a day returning to herself, to satisfy the sacred Offices, and the necessity of life, to be sustained with a little bread and water and a very little sleep. Meanwhile, at any morning time, she received the Holy Spirit under various forms, namely of fire, of a river, of a dove, of a column, of a cloud, of wind, and of burning tongues: and then she became so glad and resplendent, and so sublimely spoke of the more recondite mysteries, that the thing seemed like a miracle. Nay even speaking in the person of the eternal Father, or of his Christ, or of herself, she so changed her voice, that even if the words were not understood, it could be known through her tongue that various persons spoke. So many also were the cognitions, which in that rapture the Lord communicated to her, that noted by the Nuns, as they were brought forth by her, they fill a whole volume, whence was formed the addition of the third Part to this her Life.

[36] Nevertheless that we may give some specimen of the abovesaid ecstasy, I say that on the Vigil of the Holy Spirit, which that year fell on the 8th of June, up to the Sunday of the Trinity, she was called by the eternal Father, by these voices: Come, my spouse, the rest and the goad of my spirit. At which words immediately rapt out of herself she answered: Behold I come: I come quickly: quickly I come: and after a certain delay without speech, she began to speak in the person of the Word having put on man. Know that up to the day, whose feast you celebrate here in the world, on which also thou didst so intrinsically bind thyself with me, and I so copiously gave myself to thee (she understood the day of her Profession, which the past year she had made on the feast of the most holy Trinity) thou shalt remain united with me so closely, that thou shalt be a partaker of heavenly riches. Know also that thence for five years, as I told thee elsewhere, I will deprive thee of the sense of my grace, yet not of the grace itself, which will always remain with thee. A privation of this kind will happen to thee by the good pleasure of my Father, to exhilarate the Angels and those blessed Spirits, who stand before the throne of the most holy Trinity, for an example of mortal creatures, and to increase the punishment of the damned and the confusion of the demons, the refreshment also of the souls in Purgatory, and thy own consolation.

[37] I wish moreover to deal with thee like a generous leader, who before he exalts any soldier of his, proves him in many ways: so also I, she understands that she will be tried for five years, before I exalt thee in the sight of my Father, desire to prove thee. Thou shalt take care therefore, that thou have in thyself the knowledge of thy own nothingness, and always obey the internal inspiration which I shall give thee, putting the same to effect as thou hast done until now. But although thou hast done this zealously, henceforth thou shalt have to do this much more solicitously. Take care that thou keep meanwhile all the documents, which I have given thee, and that with all sincerity: thou shalt also reprehend the defects of others, always saying all the truth. I tell thee moreover, that if thou shalt be attentive, every Friday, at that hour in which I expired, thou shalt receive the spirit, which I commended to the eternal Father: which although thou shalt not perceive by sense, yet it shall always be done to thee. For as a creature cannot live without a heart, the subtraction of all sensible grace, so I shall not be able to be without thee, as often as thou shalt come into the knowledge of thy nothingness. But as long as a knowledge of this kind shall be in thee, be certain that thou shalt always be united with me, and my peace shall remain with thee, although thou shalt seem to thyself to be in continual agony: because during that privation, with which I wish to exercise thee, there will go forth from hell many lions, and they will come to assail thee, and afflict thee with great trouble: and not only exteriorly, but with much greater impetus interiorly they will attempt to assail thee. Nevertheless I will not permit them to be able to prostrate thee: thou shalt always be instructed with my grace, as thou art now: nay the more vehemently they shall assail thee, the more shall my gracious help abound in thee, although without any sense or taste of it.

[38] To which she with prompt will answered, Thy grace sufficeth me. Afterward when she had been silent a little, to which prepared Christ promises his help, with great affection and abundance of words she prosecuted the speech of the incarnate Word, saying, Those will not omit, whom I have given thee for help (namely the special Patron Saints) to carry to thee spiritual food, and under the shadow of my purity thou shalt run swiftly, making no motion outside it, no work: although this too shall be done by thee without any even the least sense of grace. Against five grave temptations, by which thou shalt be more troublesomely assailed, I will arm thee with the gifts already communicated to thee. At the first assault thou shalt take purity; at the second, my and thy heart; at the third, my stigmata impressed on thee; at the fourth, the crown of thorns received from me; at the fifth, the great desire of the salvation of my creatures which thou hast. Though all the demons come against thee, to terrify thee, yet fear nothing: for as their envy never ceases, so I will never cease to preserve my grace in thee. But thou never omit to relate those things which I shall communicate with thee, namely those sublime notions which he wished to grant her. After words of this kind, showing that she had perceived the divine admonitions, she subjoined in her own person: O only-begotten Word, O Word incarnate and made man, who shall be able to perform thy great works? To thee they are small, but to me very great.

[39] Having tarried for a while silently on this thought, when she saw herself moreover filled with the divine spirit, whereby she may conquer all temptations. she prosecuted saying. Who shall ever be able to resist so great assaults, except one who shall be wholly transformed into thee, my God, blind in seeing himself, truthful in speaking of thee and of thy creatures? Who with these will so converse, that he set no scandal or impediment to thy love? Surely the mild, the peaceful, and the patient. After these and many other heavenly colloquies, which as I said above, are noted in a separate book, in the person of the only-begotten Word she added; Fear not, dearest daughter, for I will always be with thee: and that privation, which it has pleased me to make, will be a clear indication and most certain testimony of the great gifts and graces granted to thee by me, and also a means by which thou mayst be led to greater perfection. If thou shalt see thyself surrounded with most grave contests, so that thou knowest not to which part to turn thyself, thinking that I am not with thee; know in truth that I will never desert thee. But she answered, Thy grace sufficeth me, and in the excess of my mind I shall not be moved forever. And so humbling herself in the sight of God, after many other and long discourses, she delivered herself to the will of God, saying: I can do all things in thee.

CHAPTER XV

[40] In the same rapture and on the same feast of the Holy Spirit, in sublimity of spirit she was led to behold the den of lions, The demons are shown her, into which shortly she was to be put: which was manifestly known from her words, and from this that growing pale she moved in a manner which stirred commiseration in all. For she saw as it were an infinite multitude of demons, threatening the most dire temptations; she heard as it were the horrible roarings of the most ferocious lions: and therefore from anxiety prostrate on her knees, she brought forth sorrowful words, and ones which shook out tears from all the bystanders. But because she spoke with extraordinary vehemence, it could only very little at the beginning be noted what this was. But the beginning was of this kind. I invite heaven and earth and its inhabitants to my aid. Then turning herself to God; Where is, said she, O my God, the sun of thy grace? To me indeed it seems darkened, and thy goodness utterly subtracted. Now I am abandoned, like a body which can move none of its members, and like a sterile trunk: because hearing that thy grace is subtracted from me, I cannot help myself. Afterward it was said to her by God, that because she could not otherwise help her neighbors, he wished that she should help them by enduring those labors and pains: and therefore she subjoined; The most bitter pain will the cursed heretics bring me: for I cannot in such an act otherwise name those, who although once they received thy spirit, yet have not walked in it. To these so many proud Spouses and rebels to thee will incite against me those most ferocious lions, that they may increase my pain and torment. But if at least, O Word, those unhappy souls would return to thee, I would believe myself blessed, and a thousand times would consent that the demons should come to torment me.

[41] Therefore I see myself surrounded with these cruel specters, by whom she is to be tempted, nor can I contain myself hearing their horrible roarings, but even with raised voice I exclaim: that if I be prohibited from doing this with exterior sound, I cannot be restrained, but at least interiorly I shall so cry until I be heard. These diabolical spirits would, O my Jesus, prostrate faith, destroy humility, trample purity; and instead of a will resigned in thee, put into my heart another perverse one: nor do I wonder, that not availing to accomplish this, they return against me with so great violence and rage, that they endeavor to excite so huge an uproar, that I may not perceive the sense infused into me from above by God. It happens to me plainly as to one who awaits death, to whom there is no less grief to see the sword by which his head is to be taken from him, than to experience the very thing by cruelly dying. Very well I see, my Lord, that if thou shouldst relax the power of thy hand, they would deprive me of life: for truly they would wish to tear out my bowels, and therefore with so great impetus they rush upon me. But my Spouse placed his spirit and heart in me, with all the other gifts; then exposed me to this probation and temptation, willing that I should suffer for creatures, that they may convert themselves to him. I remember indeed, O Word, a certain shadow given me by thee, to which I ought to flee for a little while, that I may not feel so horrible roarings and terrible voices, nor see the so terrific aspects of the demons. O eternal Word, thou hast led me into a den so spacious, that I know not to which part I can turn myself, where I may not see and hear so many most ferocious beasts, which with open mouth come to swallow me. What therefore shall I do? It will be best if I raise myself above myself, and making of necessity a virtue, esteem myself honored by those very things, and glory in my torments. Redeem me from those calumniating me. My generation is taken away and rolled up from me. she invokes God. I must glory in various temptations. Fear and trembling are come upon me, and darkness hath covered me: I am esteemed as one dead from the heart. Spread over me, Lord, thy right hand, and strengthen me. And in this manner she said many other things successively, which are written where above. She understood also in that rapture, that up to the day of the most holy Trinity the sense of divine grace was not to be subtracted from her, but on the contrary she was to be more comforted by the Holy Spirit, for the spiritual battle which was imminent.

CHAPTER XVI

[42] After the supreme Lord of all had so efficaciously fortified this true servant of his with such notions, and enriched her with so great graces, Having entered this probation the 16th of June 1585, emerging from that rapture, which had lasted her eight continuous days and nights; on the day of the most holy Trinity, the 16th of June 1585, the sense and taste of interior grace was subtracted from her: and from then began the horrible specters of demons and cruel temptations so to agitate her, that to whatever and however holy a creature they ought to have struck terror and dread. And just as she had received from God five singular gifts, namely the stigmata in the soul and the crown of thorns, the espousal with Jesus and his heart, and the participation of divine purity; so also on the contrary she had understood that she was to be assailed by five most grave temptations. And first concerning faith she was to suffer many contests, second in the temptation of pride, third in the motions of her senses: besides which she was to be involved in so great an obfuscation of mind, that she could several times have fallen into desperation, had she not applied most vigilant solicitude: finally an inordinate appetite of gluttony beyond measure was to assail her, with infinite other temptations. Therefore she said often, that there did not seem to remain any temptation in hell, which she had not experienced; and by whose cause, on account of its excessive ferocity, she did not suffer pains almost intolerable. Among these however the most atrocious and beyond what can be esteemed dire was the pain, which she sustained from the formidable aspect of the demons, who continually offered themselves to her under divers figures, showing her the unspeakable multitude of human crimes. Moreover at every hour there resounded in her ears horrible howlings and nefarious blasphemies, and so occupied her hearing sometimes, that she could scarcely attend to the discourses of the Nuns. Nor did this fury stop here, for now the demons threw her down the stairs; now bitten by the same, as by venomous serpents, she suffered enormous torments. But when she wished to grant her body rest by night, it cannot be told in how many ways they exercised her, for four or five continuous hours.

[43] In this manner many months passed, until she came to the fourteenth; in the year 1586 she receives a respite from the 20th of July to October. when on the day of St. Margaret in the year 1586, assisting at the celebration of the divine Offices in the choir, rapt in spirit, she understood that the blessed Jesus willed, up to the next month of October, to relieve her temptations a little. So in the meantime, her intellect being occupied with sublime thoughts, she was often alienated from her senses, and enriched with heavenly gifts: and especially in the month of August, when she persevered in one ecstasy four days and four continuous nights, and enjoys a four-day ecstasy, and only for two hours daily returned to her senses, to perform the divine Office, and to take a little bread with water. That ecstasy began to her from the 11th day of the aforenamed month up to the 15th: but enjoying the most lofty notions of divine things, she spoke very little; and only exteriorly seemed wholly absorbed in the contemplation of the most lofty mysteries. She was afflicted nonetheless with great fear, lest this were some new fraud of the demon. Wherefore that God might render her secure, that it happened to her from his will, without any illusion; while on a certain occasion through excess of mind she was transformed in it, he clearly demonstrated to her the truth of the deed; and gave her for a sign, that he wished that for fifteen continuous days without any material food she should be miraculously sustained, except on Sundays and two Fridays, occurring within the aforesaid space of time; on which he permitted, that she should be refreshed with a little bread and small water, but on Sundays with Lenten food. Which she, the license of her Superiors however being first had, accurately completed: but all her delights were in the sacred food of Angels, which daily in the morning she took with ineffable devotion. Nevertheless besides the troubles, which naturally accompany fasting, she was at the same time beaten with the most dire temptations. Nay even on a certain occasion lying upon her sack, she was for five continuous hours in a cruel manner dragged about and cudgeled by the demons. There was moreover the time when it seemed to her she was cut limb by limb, or so gravely struck that she was compelled to bring forth those sorrowful words, which we read St. Antony used, when he was likewise beaten by the devils; My Lord, where art thou? But afterward freed from troubles, by God with heavenly gifts she was largely remunerated.

* Chapter 48

CHAPTER V.

The miracles wrought through the Saint in the time of probation, and some favors then granted her.

CHAPTER XVII

[44] So greatly did it please the Lord, showing his admirable power in this beloved servant of his, that he not only made her enriched with his divine gifts appear on earth, like an Angelic spirit; but willed also to demonstrate in her his greatness, working through her those things, which exceed the powers of human nature. This appeared in many miracles, which she still living wrought, and which as specimens of rare sanctity will be found noted in this history, according to the order of the times in which they happened. The first of them was of this kind. The daughter of a certain Noble of Florence, by name Catherine, was much afflicted by a malign spirit, possessing her body. She frees a possessed woman. Her on a certain day of the year 1586 her mother led to the servant of God. And while they converse, the demon began after the wonted manner to afflict her, and to increase his rage so far, that for pain the wretched girl emitted much foam through her mouth, and now seemed about to be suffocated. But as soon as Mary Magdalene commanded the evil spirit, in the power of God, that it should immediately depart; the girl was freed, nor afterward suffered anything of this kind.

CHAPTER XVIII

[45] This beloved soul had understood from her Jesus, that when the Cardinal Archbishop of Florence should come to the monastery, for electing a new Superior, She gives the Archbishop of Florence secret admonitions in her ecstasy, she ought to speak with him of things of the greatest moment. When this had come to the knowledge of the Confessor and the Prioress, fearing lest the Cardinal should take it ill, they thought to dexterously forestall it that she could not speak to him. But there is no counsel, however wise, against the Lord: and the matter happened plainly otherwise than they thought. For when Sister Mary Magdalene, on the 29th day of September of the year 1586, on which the Cardinal was to come, went to receive Communion; she was rapt in that very place, where the election of the Prioress was to be made; and there by the Spirit of God so immovably fixed, that it was impossible to transfer her elsewhere. Her therefore after eleven hours, in which she had remained there, the Cardinal found in that very place: to whom suddenly she began, the ecstasy still lasting, to say all that, which had been committed to her by the Lord: but he, after his manner, most kindly and with the greatest satisfaction of him answered. Then the Hymn, Come Creator Spirit, being chanted, returned to her senses from the ecstasy, together with the others, to give a vote for the election of the new Prioress, she approached. The ceremony finished the Lord Archbishop wished to speak again with her: which also he did very familiarly and prolixly, treating of those things, which a little before he had heard from her while she was in rapture. But she dealing with him, as with her true Superior, most humbly and most reverently answered all his interrogations, and with great confidence conferred many other things with him: so that the Archbishop departed exceedingly well content, after he had, before the Mother Prioress and several other Nuns, greatly praised the disposition and virtue of that Religious.

CHAPTER XIX

[46] Among other things, of which with the Lord Cardinal Archbishop, as we have already narrated, she spoke; she also said to him incidentally, that he would come to the highest grade in the Church. Which was fulfilled in the year 1605, by the death of Clement VIII, when he was elected Pontiff. Nor did she foresee this only, but also in a certain rapture said, that for a very short time he would preside over the Church of God. For when he passed through Florence, with the title of Apostolic Legate to the King of France, she brought forth these words: This Christ here, has at present great honor, yet he will come to the highest: but he will not long stand in it: for as soon as he wishes to embrace it, his glory will disappear from him. But how clearly this was to be verified, the very event made plain: for he governed the Christian commonwealth only twenty-six days, called Leo XI.

CHAPTER XX

[47] On a certain day conversing with one of the Nuns, she humbly said to her, that she desired nothing else from the Lord, except that he should take from her her own will: because she knew, that on account of the vivacity of her genius, she did not profit as much as she desired in those virtues, which most make the soul pleasing to God. Scarcely had she said these few things, when with eyes turned to heaven she was rapt into ecstasy, She understands that the despoiling of all her own will is exacted of her, and it was shown her by Jesus, how much it harms the soul to follow the judgment of its own will, especially in religious, who by the vow of obedience have consecrated it to God. Therefore she understood, that Jesus would not that she should ever suffer herself to be supplanted by her own will. This heard, she suddenly seized the hand of the Prioress, there present with many Nuns, and led her with herself into the oratory; where she poured fervent prayers to the blessed Virgin, supplicating that she would deign to illumine her to fulfill the will of God. Afterward turned to the Prioress, whose hand she still held, with great affection and many tears she prayed her, that she would diligently labor, that she might be despoiled of all her own will. Finally a third time prostrate on the earth, as if asking pardon, she returned from the rapture.

[48] On the following day, when with all the other Sisters intent on certain holy exercises, in which even moderately failing she sees Christ once, again she was rapt into ecstasy, and with great violence cast down on the earth: where she was seen immediately for terror to grow pale, so that it clearly appeared, that this had happened to her not without mystery. And truly Jesus then appeared to her, with countenance disturbed beyond the wonted manner, because she had somewhat resisted a certain will of his. From the same she understood, that her actions ought to be singular, because he wished to raise her to a greater grade of religious perfection. But she, moved by great desire not to appear such, admitted some little repugnance in her mind; preferring rather to sustain any labor however hard, than to have among others the note of a singular life. again, Therefore again Christ showed himself disturbed to her, adding that he wished, that both exteriorly and interiorly she should please him, nor resist him in any thing. After dinner again rapt into ecstasy, she understood many things from the incarnate Word; and namely, that in the time of her life she ought to sustain great labors, that she might become more acceptable to the eternal Father. She was also illumined concerning many other things, pertaining to the order of the monastery, of which she conferred minutely with the Mother Prioress. Not many days after, dismissing the Sisters with whom she then was, a third time with angry countenance, she betook herself to the Choir; and there alienated from her senses fell on the earth, with arms crossed in a cross before her breast, because she saw Jesus Christ, with disturbed countenance now a third time appearing to her: wherefore after the example of St. Paul she said, Lord, what wilt thou have me do? Say what pleases thee, and all shall be done: only let thy eyes be clear upon me, nor look upon me any more with angry countenance. She subjoined then also other words, full of the greatest humility.

[49] And when she had been silent for some while, she turned herself to a certain image of the most blessed Virgin, with cheerful countenance saying, O Mary! I see at length the most pure and most splendid eyes of my Spouse which no longer look upon me darkly. But tell me I pray, O my Jesus! what could I do in so short a time, then it being serene through her subjection: whereby I have merited so sweet and pleasant an aspect? But scarcely had she said this, when she heard by a certain heavenly voice named to her Conformity of will: whence she learned, that because she had so humbly resigned herself to the divine will, she had merited to see the countenance of her Jesus serene. In this fervor of spirit she went to the Choir into the chapel of the blessed Virgin, and the grates of the altar being opened, she lifted the candlesticks with wonderful agility: then mounting upon the altar, she offered fervid prayers to the Mother of God, that she would grant her her Son, who together with her was there sculpted of marble. and the image of the little Jesus being received, And a sign being received of her prayer heard, she took within her arms that devout image: and despoiling it of some of its ornaments, said, Naked, I wish thee, my Jesus, because I could not sustain thee with thy infinite virtues and perfections: I wish thy humanity naked, naked.

[50] She went afterward with the said image to those three places, in which Jesus had shown himself disturbed to her: and in the same manner, in which a Priest is wont to offer the Host, she lifted up little by little and with wonderful reverence the sacred image, offering it to the eternal Father, and in the first place saying: I offer thee, holy Father, she offers it three times to the eternal Father, thy Son, whom from eternity thou hast begotten, and sent down to me on earth. Proceeding thence toward the second place, she said: I live, now not I, but Christ liveth in me: my beloved white and ruddy. But when she had come whither she intended, she made the same act which in the first place, saying: I offer thee, eternal Father, thy Son, whom from eternity thou hast held in thy bosom, and begotten in thy wisdom, and on account of my misery and mercy sent down to earth. Finally in the third place, using again the same ceremonies, she said: I offer thee thy Son, eternal Father, whom after his resurrection thou hast drawn to thee, and placed at thy right hand. These oblations being made, she returned into the Choir; and the altar of the blessed Virgin being mounted, and offers it to the Sisters to be kissed. she gave the child Jesus to be kissed by all the Sisters, who had run together to so devout a spectacle; offering to one the head of the sacred image, to another the hands, to another the feet, as she was ruled by the Holy Spirit. And by this so devout action she so kindled the minds of the Sisters, to devotion and admiration, that not one was not poured forth into tears, for the tenderness of heart. And so at length she was restored to herself from the rapture, in which she had remained three continuous hours.

CHAPTER XXI

[51] On the 5th day of July in the year 1587, after she had ministered to the Sisters at table, when she betook herself to the dormitory of the Novices, still placed under the power of their Mistress, she was suddenly rapt into God; and a few words being brought forth, equally suddenly she raised herself onto her feet, with so great gravity and clarity of countenance, that she seemed more like an Angel than a man. Then drawing off her stockings and shoes, and transferring herself into a cell, she removed all things from the little altar, however small, except the Crucifix: but in the bed she left nothing else, than the mattress, the sack, and a board instead of a feather-bed. Thence going to the cupboard, in which the tunics of the Sisters are kept, In a rapture unshoeing herself, she took an exceedingly vile and ragged one: and hiding herself in a neighboring chamber, she put it on. Then seeing herself so clothed, she prostrated herself quickly on the earth; and with eyes fixed on heaven with incredible devotion she recited, Te Deum. Moreover her former garments being rolled into a bundle, she carried them all to the Prioress, the same rapture still persisting; and going to the Choir and leaping upon the altar of the Blessed Virgin she wrote in her bosom, an inkstand and a little leaf of paper being brought for that end, these words. I, Sister Mary Magdalene, make Profession, and promise to God and his most pure mother the Virgin Mary, St. Catherine of Siena, she vows a special poverty, and the Seraphic Francis, together with the whole heavenly Court, Obedience, Chastity, and Poverty, in that manner which God now makes me understand and know; with the firm purpose of never dismissing poverty of this kind, unless having first true light I shall know this to please him, as now I comprehend that he is the one who wishes that I should so observe it. So, confident of his help and mercy, I make this profession, in the hand of the purity of Mary. But it was wonderful, that making this profession, she always held her left hand within the hands of the image of the most holy

Virgin. And then she said: If it shall be said to me, that I am inventing a new Rule; I will answer, that this is not to innovate anything, but to perfect the Rule, and that all ought so to do. Moreover with so great spirit she spoke of poverty, that she kindled all into the love of it.

[52] Afterward again turned to the Blessed Virgin, with words more affectionate than can be believed, she prayed her, that she would receive her to be continually protected, and aided to perform as much as the Lord had then indicated to her his will. These things said she returned to the place, whence in the rapture she had been called, and said; we give thee, O God, thanks &c. Then approaching the Mother Prioress, but obedience compelling, in fervor of spirit she prostrated herself at her feet, and prayed that she would not impede her from keeping that life, which the Lord had dictated to her. To whom the Prioress wisely answered, that it behooved all things to be manifested to the Confessor; and that according to his counsel she would act in this. But he as soon as he understood the matter, calling to him the Spouse of Christ, and wishing to experience her obedience, commanded that she should resume her shoes and wonted garments. She received most promptly the command, and burst forth into bitter lament, fearing lest perhaps she had been deceived by a diabolical illusion, because she had not found the Confessor's will conformed to her desire: yet she acquiesced, and withdrawing into a secret chamber, she resumes the common dress. she did what was commanded her. But on the following morning the Lord fully consoled her in holy Communion, because he indicated to her, that the spiritual Father had wished only to prove her, and that that prompt obedience had been pleasing to her. So goaded by a new fervor of spirit, again she went to the wardrobe, and the most vile tunic taken thence she put on: then looking up to heaven still ecstatic she said, Now my Jesus, now when I am with thee, I will obey thee; but when I shall be below, I will obey them. The Mother Prioress saw her taking those garments, who with much difficulty could say to her these words: Sister Mary Magdalene, give me by obedience those garments, nor put them on: but she released from her rapture, promptly and obediently returned them.

CHAPTER XXII

[53] In the same year there was in the monastery a Religious Lay-sister, called Sister Fides Dominici de Lignaria, wholly contracted and swollen from head to feet, She heals a contracted Sister at the point of death, so that her left side was more than a palm shorter than the right; nor could she move any of her members, not even her head or hands, meanwhile suffering most bitter torments in her whole body. When therefore for several months she had so lain fastened to the bed, and given up by the physicians was believed to die quickly; she began in the month of July to be divinely inspired, that in the merits of Sister Magdalene she should place great confidence of recovering health, and sent for her. Yet the good Mother would not then go, but presaging the grace to be obtained, answered: Tell Sister Fides, that today is not the time: but let her have patience, because tomorrow about the hour of Vespers I will come to her. It was the 13th day of July, when Magdalene being in the oratory of the Novices, on her knees before the image of the Virgin, raised herself onto her feet; and taking that image between her arms, with the same she proceeded where the sick one lay; and placed the image upon the bed, and gave herself to prayer. But scarcely had she placed the image upon the bed, when the sick one, who before had not been able to move her hands, seized it. Then Sister Mary Magdalene formed over her the sign of the Cross, with that image of the most holy Virgin, which she had brought with her: and a brief prayer being made, she turned her eyes to heaven and said, Thy will be done, my God. These words being brought forth the pains of the sick Sister ceased; who entirely freed from that disease, after food taken rose from the bed, and promptly returned to her exercises, as she herself still living attests with an oath.

[54] Meanwhile the demon sought most subtle temptations, by which to disturb the peace of her mind: and by all artifice did this, that he might persuade, that the graces made to her by God were only illusions and diabolical frauds. And not content interiorly to assail her thus, the demon, wishing to oppress her, he also began exteriorly to afflict her, on the 19th of July of the year 1587; and that so cruelly, that whoever saw her, was moved to compassion. For when sometime toward night she had betaken herself to bed, there came to her so great a straitness of breast and throat, that her countenance being notably deformed, at that very instant she was thought to be suffocated. Wherefore compelled by words to attest her oppression, she brought forth languid and scarcely intelligible voices, saying, I die, I die: I am suffocated. And although the Mothers consoled her, yet the pain grew in her, and from her afflicted body burst forth very great pustules. But when for three hours she had so labored, she took some quiet wearied. after a struggle of 3 hours she drives off, Yet the demon did not altogether desist, but a little after appeared to her under the form of a horrible beast, as if now about to devour her. But she threw stones at it, saying, Withdraw, beast, nor approach me. Withdraw, I say, in the name of Jesus; thus, if I can, I command thee. Meanwhile she appeared from so horrible a sight utterly terrified: and unless she had animated herself, knowing that this happened to her for the greater glory of God, she could have feared, and again after two. lest even this terror alone should take away her life. For two hours this infernal monster so vexed her: then it pleased the Lord to free her, and to grant many graces, by which she might come more prompt and instructed to new contests.

CHAPTER XXIV

[55] Moreover the Lord willing that his beloved Spouse, as has already been said above, Again urging for the faculty of dismissing her shoes, should live unshod and abjectly clothed; inspired her on the 7th day of August in the year 1587, that with the greatest affection she should say to her Confessor: O Father, given to me for the custody of my soul by my Jesus, I beg thee, goaded by the same Jesus, permit, that for my use I have only one tunic, after the likeness of my Spouse and his Apostles: for I tell thee, most benign Father, that Jesus so wills it, not I. Nonetheless the Confessor, that he might more certainly know that it was the will of God, commanded that she should still keep the common manner of clothing with the rest. To whom she promptly obeying, felt come to her the greatest pain in the soles of her feet, so that she could not stand on them. But the Prioress comforting her, that she should force herself and walk; it came to that point that supported on hands and knees she was compelled to crawl, and to receive Communion was to be carried in the arms of the Nuns: when otherwise she could not walk, she obtains the same. nor yet even so did the Confessor judge, that it was time to give her the petitioned faculty. At length the torment taking greater and greater increase, the Prioress with the other Nuns came to her, and a prayer being made said: Sister Mary Magdalene, if thou judgest this to be from God and his will, I tell thee on the part of the spiritual Father, that thou unshoe thyself, and walk as we. A wonderful thing! As soon as she drew off her shoes and stockings, as fetters impeding her step, she felt herself freed from all pain, and began to walk: but going to the Choir to give thanks to the Blessed Virgin, from that hour and henceforth she began to perform expeditiously the wonted functions of the monastery.

* Chapter 53

CHAPTER VI.

Other grave temptations, interpolated with various divine favors.

CHAPTER XXV

[56] But the more victories she reported from the aforesaid conflicts, the more the demon pressed, She is beaten by new assaults of the demons, and oppressed her with new temptations; whence she said often, Indeed I know not what at last I am, whether a rational or insensate creature? because I find nothing else of good in me, except a little of good will not to offend God. I am made a receptacle of iniquity, the occasion of all evil and of all the sins by which God is offended: so that sometimes I am stupefied, how Jesus and his creatures sustain me. By this aridity of spirit it came, that all the exercises of Religion were a tedium to her; so that sometimes she could compel herself neither to go to the refectory, nor to the choir: but when the temptation was relieved, so copious were her tears, especially against faith concerning God, so deep her sighs and so profound the grief thence proceeding, that anyone could judge that she had committed some grave sin. Moreover beyond measure she was tempted against faith: because the demon strove to persuade her, that there was no God, nor was the most holy Eucharist to be adored. Nay even sometimes she had to labor most vehemently to take it; because approaching the little window for the cause of communicating, she remained as if deprived of senses, and seemed to herself to see the demon, as if about to kill her. Moreover it was thrust into her mind, that there was no other life, and so in vain she labored and fatigued herself so much. And thereupon spiritual languor grew, so that it was grievous to her even only to see the sacred images and pictures. The demon also often impelled her to blaspheme God and the Saints; and that chiefly when she was with the Sisters in the Choir, intent on chanting the divine Offices: for at such a time at every hour she felt blasphemous voices inspired into her ear, and heard enormous howlings, much exceeding the singing of the Sisters, so that it was most difficult for her to satisfy an obligation of this kind. Whence for grief suffused with copious tears, she turned sometime to the Nuns themselves, saying, Pray for me to Jesus, that for his praises I bring not forth blasphemies.

[57] And certainly all the Sisters were moved to compassion, seeing a soul so holy so greatly afflicted in spirit in the exercise of devotion. and the Eucharist: Therefore often the Confessor was compelled to minister sacred Communion to her alone separately, that she might more easily overcome the temptations by the virtue of the present Sacrament. But she had scarcely been comforted by the heavenly food, when again she felt herself more cruelly assailed, the demon directing his efforts so that she should believe she had lost the divine grace, and so Communion was superfluous to her: whence afflicted incredibly, she could think nothing else, than how by sustaining such hard contests she might overcome. Among these things there came into her mind to use a remedy, which the Blessed Virgin had taught her against temptations; namely, that approaching the Mother Prioress she should pray her as fervently as she could, but by a precept of obedience applied she conquers all. that in virtue of obedience she should command, never to deliberate about dismissing Communion or the exercises of the monastery; and that she should observe most accurately the manner of living prescribed by God. In which that the Mother Prioress might satisfy her, she imposed all that on her under a precept of obedience. But it cannot be told, with how great devotion and humility she answered to each particular of the obedience imposed on her. Blessed be God, and she added, As much as with the help of my Jesus I shall be able, I will strive to do whatever thou hast commanded. And so pleasing to God was that solemn sacrifice of subjected will, that afterward he raised her to various raptures, by which amid the temptations her heart was exhilarated and serene.

CHAPTER XXVI

[58] On the 8th of September of the same year 1587 she was assailed by continual apparitions of demons, and most dire tempted in the matter of chastity by the allurements of the senses. The temptations of the flesh being overcome, Mindful therefore what in a similar occasion St. Benedict did, she went into the wood-storehouse, and thorns and sharp splinters being gathered there, she rolled herself naked upon them so long, until the diabolical fire was extinguished. Sometimes she flagellated herself with an iron discipline, and girt her body with a horrible girdle, which she herself had woven for herself of rough hemp, with sharp nails, lacerating her flesh. But when her Mistress had found it, she forbade that she should use it, or any other mortification of this kind without express license: which command of her Mistress she afterward most accurately kept; in their place applying ardent prayers for obtaining the help of God, and placing special confidence in the most blessed Virgin: to whom on the 17th of September deprecating with abundance of tears, that she would make her overcome the temptations of the flesh, without any stain of her virginity, the Queen of heaven appeared surrounded with glory, and rendered her certain, she is given a white veil by the Blessed Virgin. that in a conflict so troublesome she had never offended the divine Majesty; nay because she had spiritedly contended, she had always reported an ample victory. Wherefore with a most white veil she covered her: who immediately felt herself inwardly constrained and bound, in a sign that she should never henceforth be assailed by temptations of the flesh: as also it happened: because thereafter through all the time of her life she was never fatigued in this part, but neither felt any impure imagination.

[59] On the same day there came upon her an ardent fever, with pain of the head and kidneys, Laboring with a continual fever she is variously vexed by the demon, and this lasted her for twenty days: but on that account she never dismissed the exercises of the monastery, but rather was more kindled to the zeal of prayer, to be frequented beyond the wonted manner. Whence sometimes rapt into excess of mind, she learned from the blessed Jesus, that her disease did not proceed from any natural cause, but from the divine will, for his greater glory and her probation. The demon envying her so great a good, and indignant that he could not conquer the virgin, now threw her down headlong from the stairs, now made her fall in the Choir or other places: but the servant of God, suffering all things for the love of Jesus, was thence injured in no part of her body, nay rose always more spirited to further battles. Moreover in her devout prayers, which she poured to God, she often felt herself bitten as it were by venomous serpents: sometimes she seemed to herself to be cut limb by limb: and then by the vehemence of the torment she fell on the earth, nor could move herself thence except after some space of time. But during that continual fever, since she fed only on bread and water, she was so weakened, that daily she was believed to be about to fail: wherefore by the command of the elders she was bidden for three weeks to take foods more apt for restoring the strength of the body, flesh excepted: but afterward, now somewhat more robust, without delay she returned to the former manner of her prescribed food.

[60] That the demons might lead her away from this austerity of life, and is tempted to relax the austerity of life. they ceased not to afflict her with new temptations; and cast into her mind a perplexed ambiguity concerning that she went unshod, and used only one tunic in winter equally as in summer, whether this were according to the will of God. But that they might more easily persuade her it was not, they appeared under the form of strict Nuns, one of whom was clothed in black, the other in white, and said to her; that her manner of living was by no means acceptable to God, nay that he was so offended by it, that if she persisted further in her purpose, she would lose his grace; whence she remained much confused. But the matter being communicated with the Mother Prioress, and a fervent prayer being made, she was rendered secure that this was a diabolical illusion, to draw her back from the life begun. But more and more certainly she learned this from God himself on the Vigil of Saints Simon and Jude, rapt into ecstasy, in which also she received many other divine consolations: by which animated she not only remitted nothing of her fast on bread and water, and of the other austerities; but even intensified the same more, notwithstanding the ardent fever which came upon her at the time of this temptation with most grave pain of the head; passing whole twenty days thus. But she would have persevered even unto the hour of death in the same rigor of penance, had it not been by obedience committed to her by the Father Confessor and the Mother Prioress, that she should somewhat restore her strength with better food, which food however was exceedingly modest and only Lenten: but after a few days she returned to her wonted austerity.

[61] The demon therefore seeing himself to have accomplished nothing by the prior fraud, turned himself to another, whereby he might detract something from the fame of her sanctity among the Nuns. [wherefore the demon his form being assumed attempts to lessen the fame of her abstinence.] For at that time in which she fed only on bread and water, she being in the Chapter to take the Eucharist, he assumed her very effigy; and a certain Religious looking on, who by chance then passed through the kitchen of the monastery, in the same form he approached a cauldron set on the fire, and feigned to eat flesh snatched thence. Hence that Religious much scandalized, could not keep hidden what she had seen, thinking she had seen Magdalene; and the fame soon spread through the monastery, filled her with great confusion: but the demon was frustrated of his intent, by those who had seen Magdalene communicating with the others in the Chapter. Using a similar cunning on another occasion, by night he went into a certain chamber, and thence took away some food: which when it was imputed to the Saint, she bore it placidly, nor by a word excused herself. Nonetheless the diabolical cunning was detected, a certain Novice attesting, that the Blessed one had been the whole night in the oratory of the Novices together with her; which she herself confirmed, asked thereupon by the Confessor.

CHAPTER XXVII, XXVIII

[62] A certain singular favor is not to be passed over in silence, which God did to that blessed soul, on the Thursday preceding Carnival, which the common people call Berlingaccio, and which in the year 1588 fell on the 5th of February. She receives a bundle of Myrrh, that is the Lord's Passion, There was then made in the monastery a devout supplication, to appease the divine justice, lest for so many offenses, by which on such a day it is irritated, it should take due vengeance; when she rapt into ecstasy, saw her heavenly Spouse, in that very manner in which he was shown by Pilate to the Jews, with these words, Behold the man. By which vision suddenly kindled with the desire of suffering something, she said: O my Jesus, why can I not be exposed to all those troubles, mockeries, and indignities, with which I see thee afflicted by these traitors, who show thee to the people? Why can I not take from thy head that piercing crown, which afflicts thee, and put it on my own head, since for me thou bearest it, and sufferest so great pains and torments? After which words she saw, that Jesus, about to satisfy her desire, offered her, as formerly to St. Bernard, a bundle of myrrh, that is of his Passion: wherefore she prayed affectionately the aforesaid Saint, that he would prepare her to receive it worthily, and purify her mind with the blood of Christ. Then one by one she named all the instruments of the Lord's Passion, and stretching her arms showed that she accepted that gift; and her hands joined before her breast in the form of a cross, she said, A bundle of myrrh is my Beloved to me, he shall abide between my breasts. Then she fell on the earth trembling in her whole body, and showed that she was tormented beyond measure: with the sense of his very pains. because (as she afterward related obedience urging it) at that very instant not only interiorly, but also exteriorly she endured the most bitter torments. But she understood at the same time, that her beloved Jesus had done her the grace, that she should have efficacious arms to resist the common enemies, who then more cruelly assailed her. Nor did the heavenly favors stop here: because when God had given her a bundle of myrrh, that is the gift of grief and pain, he willed to refresh her from the pains which she had endured in receiving it, by remunerating her with incomparable joy. she embraces the infant Jesus: For when she had long desired to see Jesus such, as he came forth from the most pure womb of Mary, not only was satisfaction made to her desire, but it was also granted that she should hold the little infant Jesus for some time between her arms. But it is impossible to tell, how great gladness she then bore in her countenance; and how with words most full of affection, and acts of profoundest humility she caressed the heavenly little one, most reverently received: wherefore we leave it to the pious contemplation of devout spirits, who shall read these things. It suffices to say, that strengthened with those great graces, she could henceforth better resist the diabolical temptations. These however grew day by day, since the demon endeavored, she sees and bewails the faults of her whole life. now to kindle in her the desire of worldly honors and dignities, now to precipitate her into desperation, and at the same time to persuade her not to wish to fatigue herself in vain, and to exercise herself without profit in the religious life. Whence it came that in every action of hers she believed God to be offended by her: before whose image when she sometime passed, pressed by extraordinary devotion, she fell on the earth, for the tenderness of moved affection; and in a rapture of two hours the Lord showed her, all the faults and defects, which in all her life she had ever committed. Which vision made her profusely weep, and say: I would gladly go into hell, my God, if only by this it could be brought about that I had never offended thee. But not on that account did the temptations cease: and she on the contrary ceased not to devise new ways for vanquishing the common adversary. So sometime she asked the Mother Prioress, that for her greater mortification her hands should be bound behind her back; and so greatly did this act of humility please God, that immediately he raised her into ecstasy, and for a whole week comforted her with the divine spirit.

[63] Tempted against poverty But the devil envying so great goods, often appeared to her under divers forms, now showing her worldly pleasures, now making the religious state, which is so sublime and noble, seem humble and abject; but chiefly he tormented her concerning poverty. For since, as has been said, she wore only one tunic, she could not endure so great a perfection. But the Mothers, fearing lest so thinly and lightly clothed she could hardly sustain the wintry colds, yet not wishing by commanding a change to disturb her, deliberated in what manner the Mother Prioress might dexterously meet this inconvenience. So on the night of St. John the Evangelist after Matins, the Prioress made her come to the middle of the Choir, and said, that wishing to perfect her more in poverty, she ordered that she should strip herself of her own garment, and put on another to be given her for the love of God, by obedience she is freed. if the other Mothers and Sisters should consent to it. These consenting and weeping at the sight of so holy an example, the Mother Prioress ordered her to be stripped, and clothed with the tunic of another Sister; saying that this she gave her for the love of Jesus, willing that she should use it, until she should ask it back. This done the diabolical temptation concerning the matter of poverty was vehemently broken, and she likewise felt so great spiritual joy, that rapt into ecstasy she seemed to herself to participate in the delights of the souls blessed in heaven, and adorned with the garment of eternal glory. Moreover she received vivid cognitions, by which she understood, how greatly to be esteemed and how greatly to be loved are the virtues of humility and poverty, by which souls become happy in heaven, and honorable to men upon earth.

CHAPTER XXIX

[64] In the same year 1588 on the Vigil of St. Augustine, when she was occupied in the business of the monastery, She sees St. Augustine in glory and in honor of that Saint together with some Sisters had recited as many Psalms, as there are letters of his name; rapt into ecstasy, she began with great affection to pray God, that he would show her the glory of that Saint, and through his intercession would grant the Sisters of the monastery some grace. Nor were the prayers vain, because immediately she saw (as from her words it was afterward understood) that the Lord through the merits of that Saint communicated to them many spiritual gifts. But in the evening, placed in the Choir after Compline, while Salve Regina was sung, she saw St. Augustine, surrounded with eternal glory: wherefore with eyes fixed on heaven, and full of divine light, she began to address the aforesaid Saint, with admirable fervor of spirit and so great energy of words, that it was impossible for the Nuns to note them. But on the following night, reciting the Matins Psalms with the others, when it had come to their middle, withdrawing to one side, again she was alienated from her senses: and reciting the Office with him she hears Angelic songs. and in a like manner again St. Augustine appeared to her, who finished with her the begun Office; as was sufficiently understood, from this that she said one verse, and was silent at another, while namely she heard it pronounced by the Saint. At the same time she heard also an Angelic melody, and therefore said, How different are these songs from those which we are wont to hear here on earth! The Office finished she began to pray Jesus with most devout words, that he would deign to come and unite himself to her in the most holy Sacrament: and persevering in the rapture, she went to receive Communion in the wonted place together with the others; and on bended knees remained until the Confessor should come, about to give the Sacred Eucharist to the Nuns: and so she communicated not yet released from the rapture: in which she was so inflamed with divine love, that she seemed to melt for tenderness of mind, bringing forth words so ardent and affectionate, that they could have softened a heart however hardened. And so that night was passed in devout contemplations.

CHAPTER XXX

[65] Although the enemy of the human race saw himself laboring in vain, She overcomes the temptation of laying aside the habit, to lead the Spouse of Christ away from her holy life; yet he ceased not by battles time and again renewed to provoke and exercise her. For under the pretext of a greater good he began to persuade her, that she would serve God with a far quieter mind, if the religious garment being laid aside, for the help of the souls perishing in the world, she should return to it. But finding her day by day firmer in her holy purpose, he attempted again to terrify her under a variety of horrible forms, threatening that he would inflict many injuries on her, if she did not consent to his malign suggestion. But she, caring nothing for either threats or injuries, and always more fervent in the service of God, that she might free herself from the temptation of dismissing the habit, on a certain day took the keys of the monastery, and placed them within the hands of the Crucifix, to show, that she wished to obey him alone in keeping the enclosure. Afterward on the night of St. Andrew, chanting Matins with the other Sisters, impelled by a grave temptation that she should injure herself, and of killing herself, she went into the Refectory, and took a knife: which during the ecstasy carrying to the Choir, she ascended the altar of the Blessed Virgin, and gave her the knife into her hands, to obtain victory over a temptation of this kind; then she trod it underfoot in contempt of the temptation. At another time for the same effect she ordered herself to be bound in her cell by the Mother Prioress: and as a reward of so great humility, God called her to divine intellections, and not a little strengthened her for new battles. Yet since the diabolical impulses did not on that account cease, now to pride, now to casting away the habit; she ran suddenly to the Prioress, and before the other Sisters, with her neck constrained by a rope and her hands bound, asked by humble prayer that the religious garment be left her: by which acts of mortification and humiliation she remained victrix. But scarcely had she overcome one temptation, when others graver succeeded. Solicited sometime not to obey the Superiors she was bidden by the Mother Prioress before the others to vow perpetual obedience. or of violating obedience,

[66] Sometime hearing the sacrifice of Mass she was atrociously tortured by the demons, throwing and dragging her hither and thither with great impetus, under the eyes of the Nuns themselves, to whom she was of great compassion. But that she might more profit in the exercise of virtue, she applied herself to the viler and more abject ministries of the kitchen; and showed herself subject and obedient not only to the Nuns, but also to the Lay-sisters, for their help bringing wood, coals, water, nowhere sparing herself, by various acts of humility. as if she had been the most contemptible person of the monastery. It is added moreover that at that time she went unshod and vilely clothed, as the Lord had commanded her: so that it cannot be told how by exercises of this kind she was mortified. She had sometime served the Sisters at table, and had kissed the feet of each one; when alienated from her senses, as a reward of that act, she received from her Jesus a kiss, and merited to see Saints John the Evangelist and Catherine of Siena, who with most tight chains bound the demons. And so a whole three years she persevered, continually fighting, and conquering pride by humility.

* Chapter 47

CHAPTER VII.

The prosecution of similar temptations, and the favors mixed with them.

CHAPTER XXXI

[67] The temptation of dismissing the habit being also overcome with God's help, she was kindled with the desire of putting it on interiorly: and pouring out warm prayers to God on that matter, when on the 5th day of August in the year 1588 she read the Life of St. Didacus, to whom she was exceedingly devout, she was alienated from her senses: and it was known from her words, that the aforesaid Saint showed her a white and beautiful habit, The interior habit being received from the wounds of Christ, received from the side of the Son of God. So she began to double her prayers to her heavenly Spouse, that he would grant it to her; and one by one she named her holy Patrons, again supplicating the Saviour, that since that was the day of St. Albert her Advocate, he would clothe her wholly interiorly, that with greater fervor she might be able to imitate that Saint. So inflamed prayers had their effect: for while she turns her eyes to Jesus Christ Crucified, she saw from his side proceed a most precious tunic, from his right hand a scapular, a girdle from the left, from his head crowned with thorns a white veil, and from the wound inflicted on his neck while he bore the cross a luminous and resplendent mantle. Then impelled by the divine spirit, she leaped upon the little altar, on which the Crucifix stood; and while it looks upon her with fixed eyes, as the exterior is wont to be received by Religious, from her gestures the Nuns present knew, that she was being clothed interiorly with that sacred tunic. Afterward with great affection of love she kissed the wound of the side, from which the garment had proceeded: and from each of the wounds of the Crucifix she received each of the aforesaid things. Moreover the crown, the taper and the crucifix, which are wont to be offered by a Priest to those receiving the religious habit, the Queen of heaven exhibited to her: for this most clearly indicated the words which she then brought forth; and because she kissed a certain image of the most holy Virgin, in the very same manner in which before she had kissed the image of the Crucifix. It was also notable, that she omitted not even the least ceremony, prescribed in the reception of a habit of this kind; only she was silent of the Verses, which are then wont to be sung; as much however as could by conjecture be perceived, she heard them sung by the Angels in paradise; for she said: O how truly you say this: other indeed are these songs than those which are made on earth.

[68] Afterward she received the Communion of the Lord's body from the hand of Jesus himself, She takes Communion from the hand of the Lord. because she had not been able that morning on account of continual raptures to communicate with the other Sisters: but she said, I confess. Lord I am not worthy, &c. and the Nuns present saw that she opened her mouth, and did all things which those communicating do. Then heaped with incredible joy, with affection of devotion, she said; My beloved white and ruddy, Beautiful in form above the sons of men, chosen out of thousands. Grace is poured out on thy lips. He has placed himself in my soul. Dilate my heart, that it may lead every creature to the communion of thy Body and Blood. How good is the God of Israel! And the Crucifix being taken she gave it to the Nuns to be kissed: then the salvation of creatures being commended to the Saviour, and thanks given for so singular a gift, she returned to her senses from the rapture, in which she had spent three continuous hours.

CHAPTER XXXII

[69] In the same year, when about the end of the aforesaid month a little vessel of wine was spoiled in the monastery, She restores spoiled wine to its integrity, then by no means abounding in that place, and by defect of money not easily to be procured, whence various inconveniences arose to the Nuns; it was enjoined under obedience to Sister Mary Magdalene called for it by the Mother Prioress, Sister Evangelista Jucundi, that a fervent prayer being made she should ask of God the restoration of that wine, lest the monastery be affected with loss. Then the servant of God immediately gave herself to prayers: then rapt into ecstasy, she proceeded swiftly toward the place where the wine vessels are wont to be put. But scarcely had she expressed the sign of the Cross over the wine, by the drinking of which a woman with dysentery is healed. when it returned to its former savor, and so the necessity of the monastery was provided for, for some time. At the same instant one of the Nuns was sick, called Sister Mary Angela Santucci, laboring with a vehement dysentery, so that the physicians doubted not a little of her health. But understanding the above-written miracle, she asked some of that wine; and it being drunk with great faith, immediately she felt the evil alleviated: and a little after she found herself wholly whole, with great stupor of the other Sisters. But she even now living attests with an oath the miracle done in her.

CHAPTER XXXIII

[70] On the 3rd day of February in the year 1589, rapt into ecstasy it was granted by God, She sees a soul freed from purgatory, to see the soul of one of the Sisters of the monastery, who after she had been sixteen days in Purgatory, was carried into heaven surrounded with eternal glory: and she understood that she had for three causes been so long excluded from Paradise. First, because being exceedingly skillful in the work of hands, on three festal days she had made certain little things without necessity. Second, because being senior in the Religion being, she had sometimes from certain human respects omitted to communicate with the Superiors the inspirations, sent to her by God, for the good state of the monastery. Third, because she had been too much loving of her kinsmen. There were also indicated to her three of her virtues, to be carried to heaven. on account of which her pains had been abbreviated. Namely the solicitous care, which she had always had to preserve the purity and simplicity of her Religion; the second charity, bestowed promiscuously on all the Sisters; the third, that she turned any matter to a good end. She saw therefore that that happy soul, rich in merits, was carried to the fruition of the highest good between her Guardian Angel and St. Minias the Martyr, whom that year she had chosen for her Patron: but Mary Magdalene wonderfully exhilarated by the vision of so noble an object, seemed unable to contain herself from following her, desiring to enjoy her beloved Spouse Jesus Christ.

CHAPTER XXXIV

[71] Meanwhile the demon, remitting nothing of his will to assail her, stirred up against her a horrible temptation of gluttony. She is tempted with the vice of gluttony, But although so vile a sin was utterly contrary to her natural inclination, and much more to the purpose which she had of using only bread and water; yet she could not avoid being most gravely instigated, now to take food idly, now to desire such dishes, which although shut up in cupboards, were visibly offered before her eyes. For when she passed through places, where bodily foods were stored, suddenly she saw the storehouses opened before her; and so power being made of taking what she wished, she felt herself tempted beyond measure. But the more she believed that sin to be more foul and unbecoming, the more she was humbled by such a temptation; wont to say to one of the Sisters, that God could not deliver her to the demons to be exercised in a matter more troublesome to her, than was to her the temptation of gluttony. And yet, she said, I am compelled to swallow those morsels, and she conquers. bitter and sweet at once: sweet, because they are mixed with God's permission; bitter, on account of the confusion and pain which they bring. Eating sometime some apple, on the day on which it was lawful for her to feed on Lenten foods, she was so tenderly affected contemplating in its comeliness the divine providence and liberality of the Creator, that she did not perceive its savor by tasting. But by such exercises, and especially by the knowledge of her own infirmity, because so vile a thing as is the appetite of foods moved this battle, by humbling herself more before God, she conquered the diabolical suggestions.

CHAPTER XXXV

[72] Yet these were by no means remitted. For the infernal enemy, seeing her eminent constancy, impelled to desperation, began most vehemently to assail that citadel by desperation; suggesting to her that she was damned, and that on account of her grave sins God had deserted her. Sometime subjoining, that before God she would never find mercy, he urged the begun battle so far, that he incited her to take her own life with her own hands, either by a knife thrust into her throat, or by a noose cast around her neck. But she in acts of this kind, as afterward she related to the Prioress, with copious tears vowed to God, that she would never offend him: nor did the Lord omit in a conflict of this kind to corroborate her with heavenly favors. Therefore on the day of St. Thomas Aquinas rapt out of her senses, she saw his glory, girt with eternal light in Paradise: she sees the glory of St. Thomas Aquinas. and by him (as she narrated obedience compelling) with a certain most sweet and wonderfully odorous liquor were anointed for her the organs of her senses, and her very heart, that comforted thereby she might not be conquered by the enemies. In the same rapture from that glorious Saint she learned, that the aridity of her spirit was still to be much increased; which she could with difficulty believe, because it seemed to be the greatest.

[73] But a little after the temptations began again to beat her, and to press her with so great violence, Solicited against obedience, that when the Prioress commanded her anything, she was often compelled by words to refuse obedience, although her mind was most prompt to perform it; but as soon as she had pronounced it, she protested to God with tears, that she would rather die than not obey her Superiors. So between the hands of the Mother Prioress she promptly renewed her Profession: and the Lord for her swifter progress in virtue, inspired the Superiors, to double her penances and mortifications: which she received and performed with a most joyful countenance, not without an example of illustrious sanctity. Then indeed she was rapt into ecstasy, and anointed for the spiritual contest: which then often at other times, but chiefly on the feast of the Annunciation of that very year happened; when alienated from her senses, for almost six continuous hours she spoke of the incarnate Word, in so sublime a manner, she is confirmed by St. Didacus. that whoever had heard her, would have been rapt into admiration. Moreover she sometimes saw the glory of several Saints in Paradise, and namely of St. Didacus her special Patron, by whom she was often confirmed and instructed to report victory over the diabolical instigations. Yet not on that account was the aridity of spirit less increased in her, nor in the midst of her temptations did she fail for a remedy to recur to the Mother Prioress, and to communicate all things to her: but the demon disturbing her made her often err from the way, and believing herself to go to the Prioress, she found herself in another place. Moreover when she betook herself to the Chapter, there publicly to accuse her defects, she was sometimes so agitated by the horrible blasphemies of the demons, that with them resounding in her ears she could most hardly come thither. But by acts of humility and reverence she overcame the diabolical frauds, and received more spiritual light from God.

CHAPTER XXXVI

[74] Often she kissed the feet of all the Sisters, and sometimes with hands bound behind her back asked of each one by one pardon for her defects. and exercised with various mortifications, At other times before the Mother Prioress or some other Sister discipline was given her; and often being in the refectory she was called by the Superior with raised voice, and was bidden to go round with a little basket, and to beg from the Sisters a morsel of bread for the love of God: then indeed it was commanded her that she should sit on the ground, and so eat the bread received. At other times she was prostrated on the earth, and over her passed all the Nuns: nay even once being in the Choir, she was bidden to be bound to a certain piece of wood with hands turned back. But she with so cheerful a mind received all those mortifications, that when there then came into her mind, how Jesus was scourged at the column; she was immediately rapt in spirit, and spoke things so sublime in that ecstasy, that those hearing wondered exceedingly.

[75] by notable humility she comes off victrix. On another occasion led back into the Choir, she took a very thick rope, with which she bound her hands behind; then she had her eyes veiled, and bound herself to the grates of the altar, that the Nuns passing there might be moved to laughter, and esteem her vile. But it happened far otherwise: for they when they had seen so lamentable a spectacle, there was none who did not feel herself kindled to devotion: and when she was asked by the Prioress, why she had done it; she answered, that she might become more humble and more prompt to obey. Afterward she prayed her with tears poured out, that she would deign to command the Nuns, that, when she was about to approach that altar on account of a certain devotion, they to humble her more should say these words: Sister Mary Magdalene, this happens to thee on account of thy defects; and because thou wishest too much to act after thy own way. The Mother Prioress did what was asked: and Sister Mary Magdalene with so great humility asked pardon of each one, that she softened the minds of all. But after an hour which she had spent in these things, she was released by the Prioress with the fruit of the best example. Meanwhile she had fixed her eyes on a certain image of the most holy Virgin, and was alienated from her senses, and understood from the Lord, that that act of humility had been exceedingly pleasing to him. Therefore a multitude of demons confused surrounded her with a roaring and howling so horrible, that they brought her no small trouble by that deed.

CHAPTER XXXVII

[76] But to the greater heap of affliction, not long after the devil appeared with a terrible aspect, while she was free for prayer. Whence stupefied and terrified beyond measure she grew pale, and calling the holy Archangel Michael from heaven to her aid, Assailed by the demons with a horrible form she said; O Word! O Word: In thee, Lord, I have hoped, let me not be confounded forever. After which words she sighed deeply; and turned to the demon said to him, What dost thou wish of me, O horrible beast? O good Jesus, at the sight of my sins which I behold and of my adversaries, I seem to myself to experience hell. But you, O demons, if you swallow me, you will be compelled also to vomit me up. But while she was afflicted by a vision so horrific, her face became all livid, and for anguish sweat burst forth distilling copiously. Then with impetus she was dashed to the earth, and cruelly dragged: for now she was afflicted on the head against the ground, now her whole body was thrown headlong; whence her face was swollen, so that for several days it had to be tended. Yet she conforming herself to the divine will, subjoined: and direly dragged, When according to thy judgment thou shalt have tortured me, O dread beast, what at last hast thou won? I will bless the Lord at all times, his praise always in my mouth. Then raising herself on her feet, and leaning against a certain altar, again she was most violently prostrated: but she recurring to heavenly help, said, Let God arise, and let his enemies be scattered. But turning herself to the demons, she added: Now you can do no more, than my Spouse permits you. I do not deny that thou art strong, O horrible beast, and that I by myself am infirm and weak: but my Lord is with me, infinitely stronger and more powerful than thou. Do you not reconsider, foolish and ignorant, that I am with my Jesus? Nor can you harm me, do you not understand that by battles so often repeated you make me triumph more gloriously?

[77] the discipline being taken she drives them away, Thence, the discipline being taken in her hands, little by little she drove away the demons from herself twice. For first, seeing herself surrounded by them, she placed herself on the ground, striking on the right and left side with the discipline, and that with wonderful agility and speed: then walking through the whole oratory, in which she then was, she struck the walls and benches, that in this she seemed like the Son of God, when he expelled the sellers from the temple. She saw afterward many of those demons withdraw into various parts of the monastery, to tempt also the other Sisters; but they could not enter the Chapter, on account of the humble and reverent acts which are exercised there. She saw therefore some in the place where the Sisters communicate, and sees them dispersed through the convent to tempt the others. and hear the word of God: who labored much, to disquiet their hearts with earthly thoughts, by which they should be impeded from knowing that wonderful union, by which in the taking of this heavenly food

God joined himself to them. Some she beheld in the workhouse, who impelled the Sisters to work slothfully, and without zeal of relieving the domestic poverty. Others in the refectory tempted the Nuns, that they should take food little devout nor attentive to the reading. It happened also that she on another day rapt into ecstasy, while the divine praises were sung in the Choir, a multitude of demons stood before the door, ready to enter. And now one of them had penetrated within to tempt the spouses of Christ; when the good Mother, kindled with fervor of spirit, as it were flying entered the Choir; and seizing the Cross with her hand, with it expelled all the malign spirits. But although almost every hour she saw many through the convent, intent on leading the Nuns away from the path of Paradise; yet many more Angels were shown her by the Lord, who comforted them to resist generously the temptations.

CHAPTER XXXVIII

[78] Sister Barbara Bassi, a professed Nun, for several years had labored in her whole body, She heals a leper with a certain contagious disease; whence in taking food she suffered much inconvenience, for even the very medicines fell out grievous: so that the physicians promised her very little of life, because her evil consumed her flesh little by little. Several times she had commended herself to the prayers of Sister Mary Magdalene, who in the year 1589 on a certain day approaching to visit her, began to be kindled with so great charity, that she licked her tongue, hands and arms ill affected: then when she had said to the sick one, that she should confide in God and the Blessed Virgin, since she was quickly to be healed, she departed from her. A wonderful thing! Within a few days she was cleansed from her disease, so perfectly, that not even a trace appeared in her flesh. At the same time there was in the monastery a Lay-sister, by name Sister Pace Columbini. To this one one whole side was so deadened by excessive pains, that without any further feeling her flesh could have been cut by thongs. Wherefore despairing of human help, and another's deadened side. she asked Sister Mary Magdalene, that for the love of God she would deign to sign her. The good Mother resisted her a little for humility; and at length goaded by a stronger ardor of charity, three times signed her with the sign of the holy Cross. But it cannot be told how quickly after such a sign that Sister felt herself free from the disease, immediately girding herself to perform the ministries of the monastery: and she even today surviving gives clear testimony to this miracle.

CHAPTER XXXIX

[79] In the same year on the 5th day of June there passed to a better life a certain professed of the same monastery, She sees the soul of a dead Sister carried to heaven, to whom sick Sister Mary Magdalene had bestowed many obsequies of eminent charity, and the body still stood in the church: when she with the other Sisters intent on the common exercises, divinely moved went to the grates of the Chapter, whence the funeral of the dead Sister could be seen. Scarcely had she come there, when she was rapt into ecstasy, and saw her happy soul raised to the joys of Paradise: wherefore she burst into these voices: Farewell, Sister; farewell, blessed soul. Thou goest into Paradise like a most pure dove, but us thou leavest here. O how glorious and beautiful thou art! Who shall be able to explain thy beauty? How short a time wast thou in those flames! Not yet is thy body delivered to burial, and now already thy soul flies up to glory. Now clearly thou knowest, that which when we were still together in the world I told thee, that thou wouldst seem to thyself to have suffered nothing, in respect of that glory, which Jesus had laid up for thee in Paradise. Meanwhile the Lord manifested to her, that that soul, because in this life she had much suffered, and had greatly esteemed the sacred Indulgences, as the merits of Jesus Christ, had remained only fifteen hours in purgatory. But now the body was buried, when Mary Magdalene restored to herself from the rapture, said, that at the same moment in which that was being done, the soul also had been received into the heavens.

[80] About the same time, while she prayed before the most holy Sacrament, and likewise another in Purgatory. there gave herself to be seen by her the soul of another Sister of the same monastery, who for her defects was detained in purgatory. But she saw her (as she related) clothed with a flame-colored mantle, but underneath dressed in a white garment, adoring with great reverence the food of Angels: afterward she understood, that that flame, which surrounded her on every side, and in which she ought to stand one hour daily in the temple adoring the most holy Sacrament, had been given her for a penalty, because she had often neglected sacred Communion. But that the white garment, bringing her much consolation, had been granted her as a reward of her virginity and purity always preserved. Afterward she saw her purified fly up into heaven, in the same year 1589.

CHAPTER VIII.

The favors received from heaven after the five years of Probation completed: the form of life through the rest of her age.

CHAPTER XL

[81] Now almost five years had passed, in which Sister Mary Magdalene was so direly assailed by the temptations of the infernal enemies; when on the day of the Lord's Resurrection, the 22nd of April of the year 1590, in the oratory of the Novices, Toward the end of the five-year temptation, of whom she was then pedagogue, bent on prayers, she was alienated from her senses; and understood that God exacted of her, that she should begin a fast of fifty days up to Pentecost, about to complete the aforesaid five years, in supplement of the defects, all that time among the temptations and afflictions to be borne committed, computing ten days for each year. The license therefore of the Superiors being first had, she instituted a daily fast on bread and water: and although her ordinary bed was nothing else than a hard sack stuffed with straw, yet she by no means took rest upon it, except once a week through the night of the Lord's day; on the other nights she lay on the bare pavement within the aforesaid oratory for a few hours, having near her the skull of a dead person, a cross and an hourglass. the defects being expiated by a fifty-day penance, Then to her wonted exercises of mortification and penance, almost every day she added a rigid discipline, by long flagellation, for which she used a heavy iron chain, macerating her flesh. So she performed to a nicety the divine will, not on account of sins committed from noxious delight or malice, but on account of the least defects, of a love somewhat remitted from time to time among the torments toward God and the salvation of souls; to the confusion of those, who loaded with great crimes, esteem all penance, however small, intolerable.

[82] These things being performed, it pleased her Spouse Jesus to put an end to her so great labors, and even in this life to remunerate her victrix with an incomparable reward. So on the very night of the admirable solemnity of the Holy Spirit, on the 10th day of June in the year 1590, in the Choir with the other Religious celebrating the divine Offices, the hymn, Te Deum laudamus, being begun, she stood alienated from her senses, without speech, until all Matins was finished. Afterward her countenance began wonderfully to grow clear: on the night of Pentecost, and from the words which she brought forth it manifestly appeared, that at that hour she conceived in mind the heavenly ardors of the Holy Spirit: by whose virtue the faculties of her soul were utterly purified; and she pronounced many sentences from the sacred Scriptures with singular devotion, the Saints being present to whom she was singularly devout. Who soon led her out of the den of lions, that is, freed her from the afflictions, by which she had been immersed as in a den whole five years, for her probation; and took away from the demons all faculty hereafter of assailing her. Wherefore full of divine sweetness she said, He has rescued me from the hands of my enemies, and they are confounded. she is freed from the same. I have passed through fire and water, and thou hast brought me out into refreshment. Those most ferocious beasts (she understood the demons) have certain rhapsodies rashly collected, with which they hoped to return to their Prince, and from them to narrate the great gains reported against me; but my Patrons take them from them and tear them, because all things are now purged to me in the blood of my God; and from that very thing, in which they believed themselves to have gained something, they are more tortured: for they return without any victory. But who shall comprehend, O my Lord, how that which seemed to me to be sin, is not sin, but the jubilation and glory of the soul?

[83] Scarcely had she said these things, when still persevering in ecstasy, she turned herself to the Prioress and the Mistress, who were near; and grasping their hands, with inestimable jubilation she said; It has come and passed (namely the time of probation) now therefore help me to give thanks and to glorify God. Afterward she returned to her senses; but scarcely had she restored her body with a little bread and water, when again she was rapt into ecstasy. Then she beheld a great light, and in the midst of it the band of her devout Saints so ordered, that divided into seven pairs they formed a most beautiful procession. These were (for she named all one by one) St. Thomas Aquinas, St. Agnes, St. John the Evangelist, Visited by her 14 Patrons, St. Mary Magdalene, St. John the Baptist, St. Catherine Virgin Martyr, St. Stephen, St. Catherine of Siena, St. Francis, St. Clare, St. Augustine, St. Angelus the Carmelite Martyr, St. Michael the Archangel, and her Guardian Angel: whom then she saw all together approach the eternal Father, and from his bosom receive certain wonderful gifts to adorn her: and they signified, that they were sent to her by her heavenly Spouse, as a reward of the afflictions endured in the five years of the now past probation. Whence heaped with joy she said; It seems to me, my Lord, that thou wishest to remunerate me for my (so to speak) sins: for I seem to myself to have done nothing else than to offend thee. But all things are known to thee.

[84] Then she clearly signified, that her devout Saints came to her, when she said: O my Advocates, she is adorned with heavenly gifts, how greatly you favor me! And so two by two, as was gathered from her speech, they enriched her with various gifts brought from Paradise. For one placed on her head a most beautiful crown, girt with eternal light; another, adorned her breast with a golden chain; a third clothed her wholly with a most white garment; some put on her hands most precious bracelets; some put on her fingers rings of incomparable price: there were finally those who with most excellent gems and heavenly treasures rendered her wholly most shining. She meanwhile with the greatest admiration contemplated the inexplicable beauty of those Saints, and is delighted with their appearance, and finding herself surrounded by them on every side, turned herself now to this, now to that part; nor yet could she be sated beholding the countenances of each, radiant with divine light. Whence sometime addressing them she said: I would wish to see you all at once with one cast of the eye, but I cannot: for if I turn to the right, I do not see those who stand by me on the left; if to the left, I am deprived of the sight of those who stand on the right: and meanwhile I would desire so to behold the beauty of each one, that I should remove my eyes from no one. She showed afterward by her words, that the same Saints began to jubilate to the Lord, in hymns and canticles and dancings, on account of the victories granted to his Spouse in the time of probation. It was therefore wonderful to see, how she too, applauding her victory. with great comeliness and majesty, by dancing and leaping gave signs of her gladness. Then she began to speak one by one with each of the Saints who were present, and naming them by name to name also the instruments of heavenly music, which they bore in their hands: and her countenance was pleasant and splendid.

[85] Going round the places in which she had been more vexed, Afterward, addressing all that divine band together, she said: I wish to go to all those places, where my adversary attempted to harm me, that I may confound him and all his cunnings there. So first she went to that part of the monastery, in which she had been more assailed; and coming there, by singing and dancing she insulted Satan: and at the beginning addressing him, she began to say, In your contempt, I will keep festival on the Lord's day, but you before him I will mock and prostrate myself at his feet. And immediately she let herself down on her knees, and soon raising herself she said: Of that which has happened to me here, before God, to increase your punishment, I will glory, and thence I will make a crown for my head, and before him I will humble myself. But you infernal monsters, howl and cry as much as you please, she insults the demons, because my soul esteems you no more than butterflies, nor cares now for anything else than to give thanks to God for so great a gift. Then she betook herself to other places of the monastery, and there with a sweet voice she sang, Who shall separate us from the charity of Christ? Tribulation, or distress, or famine? At other times she subjoined, I have counted all things as dung, that I may gain Christ. The Lord is my light and my salvation, whom shall I fear? Finally she went swiftly to the altar of the Blessed Virgin, and to her with great devotion said: O most pure Mary, and commends herself to the Blessed Virgin, I offer thee, not only that purity and innocence which I received when I consecrated myself to thee; but moreover the increase of a greater and purer adornment, which I have now acquired. Receive me therefore, Mary, and preserve me in thyself. Then indeed she returned from the ecstasy: and although she knew herself enriched with gifts so singular, yet with the profoundest humility she bowed herself to the Sisters, who in a very great number had run thither; and so she betook herself to the common occupations of the monastery.

CHAPTER XLI

[86] Nor here was the end of the divine graces: for on the following Monday, the second of Pentecost, For the demons' specters endured, after the most holy Communion rapt into ecstasy, she understood that Jesus wished to reward her with a certain great gift. That is, that henceforth she should have before her eyes the presence of God very sublime, in return for that she had been tortured by the horrible aspect of the demons. And she began thenceforth to see her beloved Spouse: whence at that very instant she was filled with ineffable gladness, and fixing her eyes on him she said: O my Spouse (for henceforth so thou shalt be called by me) the sight of the demons is not so horrible, she is granted the visible sight of her Jesus, but that thine is much more delightful: for thou art, as the Prophet says, Beautiful in form above the sons of men. Just as in no place did the terrific specters of those malign spirits not occur to me; so now always walking or standing, speaking or doing any other thing whatever, I shall see thee, my Beloved. And as they, not only to my mental sight, but often also to the bodily, thrust themselves under divers forms; so thou too, not only to my mind shalt offer thyself present, but also to these fleshly eyes shalt make thyself conspicuous, to recreate and exhilarate me. Then the Lord asked her, in what form she desired to behold him; and she answered: Just as thou art one God in three Persons, so I shall be content to see thee in three manners: namely such as thou wast when thou didst tarry in Egypt, that is in the time of thy infancy: then such as thy mother lost thee in the temple; first as a boy, finally when thou didst suffer. Scarcely had she said these things, when her ardent desire was fulfilled. For soon Christ exhibited himself to her to be seen as an infant, whence superabounding with gladness she said: Behold my little one, precisely such as he was at the age of three or four years. O how wonderful that thing is! so small and yet God. But thy very smallness makes me know thy greatness. O greatness! O smallness of my God! Never shall I be sated with the sight of thee. O little one, O great God! how beautiful thou art and how amiable!

[87] Afterward she saw Jesus in his adolescence; whence filled with greater joy, she subjoined: Behold my Spouse, then as a youth, who just now showed himself to me so very small, now appears as a twelve-year-old, with countenance so comely and so wonderful, that a mild gravity shines in it. O my God, how greatly art thou to be loved by me! how sweet to him who tastes thee! Afterward she passed to the oratory, where prostrate on the earth before the altar of the most holy Virgin, with intense affection she prayed her, that she would diffuse the living flames of divine love in the hearts of each of the Nuns of that place. Nor did prayers so fervent fall vain: for soon she understood, that God on account of them had granted to the monastery many singular graces: whence all glad she returned from her rapture. But scarcely had she refreshed her body with a slight food, when again she was alienated from her senses, finally as a man, as he was when he died. and kindled with the desire of seeing the Son of God, also in the third manner which she had asked. Jesus therefore appearing to her in that form, she beholding him with attentive eyes said, My Jesus, in this flourishing age I shall behold thee, now laboring, now fatigued for me: I shall see thee, I say, in this so beautiful, so gracious age, in which thou didst abandon thyself and endure the most sacred passion: but it will please me well, when I behold thee, such as now thou showest, sitting at the fountain, where thou wast questioning and illuminating. Many other discourses she had with her beloved Lord, when she saw him in the threefold aforesaid form. Moreover in those three days of Pentecost, which for the greater part she spent rapt in ecstasy, there were communicated to her many heavenly secrets, and of the mighty works of God she spoke so sublimely, that it transcended all human intellect. But such things for the sake of brevity are passed over.

CHAPTER XLII

[88] In the year 1590, when D. Augustine, the Confessor of the monastery gravely sick, was believed about to die, inasmuch as already anointed with the holy Oil; She obtains a longer life for the Confessor. this servant of God gave herself to so fervent prayer, that for the good of her Religion the Lord would prolong his life; that the aforesaid D. Augustine, seventy-seven years old, in a short time recovered as great strength, as was needful that the bed being left, on the next solemnity of the Body of the Lord, the Confessions of all the Nuns being heard, he should refresh the same with sacred Communion, with great joy of theirs. But such a prolongation of life much increased in him humility, and promptitude to take care of the spiritual good of the monastery: and to that miracle full faith is made by all those Nuns, who were present at the aforesaid case.

CHAPTER XLIII

[89] In the same year 1590 in the month of September, the blessed Jesus willed to affect his beloved Spouse with a certain very great consolation, She sees the blessed souls of her mother, on account of the wearinesses which in her probation she had endured. For to her rapt into ecstasy he showed the soul of her mother, who fifteen days before had departed from life: who surrounded with heavenly splendor was ascending into Paradise, accompanied by her devout Saints: and by her were given to her three admonitions, namely that she should endeavor to profit in holy humility as much as she could, that she should be a true observer of obedience, and in every business apply prudence. and of a certain pious Priest. But after admonitions so holy left to her daughter, her happy mother raised herself from sight, going to the fruition of the highest good in heaven. Not long after in a like manner she saw the soul of a certain venerable Priest, who for the love of God had spent himself in spiritual exercises, and now enjoyed the heavenly country rich in glory. But she, by these means more and more profiting in virtues, was the more kindled with the desire of acquiring true goods.

CHAPTER XLIV

[90] Since this generous combatant of the Lord had to contend with various temptations; she chose for herself a life, God so directing her, full of mortification and penance: for in all five years of her probation, After a life most severely spent on bread and water, she allowed herself no other nourishment than bread and water. Then for three continuous years, by heavenly admonition, she walked unshod and with bare feet, although for the tenderness of her delicate flesh she could not do this, without extreme pain in the wintertime: and yet, as has been said, for her greater mortification, she was occupied with vile and humble exercises, in which it behooved her to use water, and to do many things under rain and snow, caring nothing for it; and so walking now through the garden, now through other places of the monastery. Whence by the rigid cold sometimes her flesh was split, so that it poured copious blood, and in it were seen atrocious bruises. and with the highest tolerance of cold, Therefore the Sisters compassionating her time and again bound her legs with bandages; but she with a glad countenance, by no means seeking obsequies of this kind, said: Let me suffer for my sins, for so my Jesus desires. She wore a vile and patched tunic, equally in the harshest season of the year as in others: whence she sometime so trembled for cold, that she could scarcely form her voice to speak. Moreover, when the body is wont to be refreshed with sleep, she for the most part was occupied with prayer and excesses of mind: but if she wished to take any part of rest, she did it almost always clothed, lying upon a hard sack or the bare earth. and by the hardness of her bed, Her sleep moreover was very short: for that mind wont in nocturnal hours often to be transformed into God through divine contemplations, could hardly be induced to grant a longer rest to the body however fatigued; and that she might exercise herself more to watching, not only in the time of her probation, but in the whole course of her life, as long as she was well, she wished it to be of her office to wake the Sisters for the morning Office. Often also in the nocturnal silence she was heard to sigh and lament bitterly, or to afflict her flesh with harsh scourges: yet by these penances, the grace of God aiding, she experienced herself made more robust.

[91] The five years of the already-said probation being completed, she was specially illumined by the Lord, that she should know it to be his will, she is bidden to resume her shoes, that she should reduce herself to the common use of the monastery, her little shoes and shoes being resumed: which she promptly performed: yet she abstained always from stockings, except in the two years of her convalescence from a certain grave disease. After the same probation she also began, by divine admonition, instead of Lenten foods, to use the foods common to the monastery; and on Thursdays to drink wine: but on other days for twenty continuous months she continued to feed on bread and water. For the Superiors, seeing her by austerities of this kind to fail day by day, and fearing lest they should quickly lose so singular a mirror of virtue; had commanded her by holy obedience, that she should fervently entreat from God the grace of living according to the common use: which when she had done, she merited to know the divine will upon that matter, which was, that she should utterly resign herself to the obedience of her Superiors. So it was commanded her that she should use the common foods, and to feed on the common foods, in which she after her manner most promptly obeyed. But she was in this of singular edification to the whole monastery, because she ate most sparingly, and chose for herself the more vile dishes, as if these savored better to her. Yet not on that account did she cease, for clothing, to use the most abject tunic of the whole monastery, except in the two years of the aforesaid convalescence: nor did she cease to lie on a sack stuffed with straw the rest of the time of her life. But when she began to be sick with that disease of which she died, by obedience she was constrained to put under her sick body a mattress. But the disease growing strong, when she could no longer rise from her bed, of her own accord she asked a feather bed to be made for her with linen coverlets; not for the solace of her body, as she secretly explained to some Sisters, but lest she should seem singular, and that she might be esteemed like the others. And in this clearly appeared the divine providence: because her body was so little by little attenuated, that upon a straw sack or a mattress stuffed with wool she could not long have preserved life. In so praiseworthy an institute of life that good Mother persevered up to death, by which (as it is permitted piously to believe) she passed to eternal life, heaped with merits and holy works.

* Chapter 56

CHAPTER IX.

Miraculous cures, things foretold, immense zeal for souls.

CHAPTER XLV

[92] In the year 1591, on the 31st of December, while praying she was alienated from her senses, when there was need to go to Communion, the others communicating the time passed, without her noticing that she had been absent, which before had never happened to her. But the Lord, She heals a Sister at the point of death, who by his divine providence disposes the way of his servants, brought it about that restored to her senses she could receive Communion, together with Sister Cherubina de Rabatta, a Nun gravely sick from an incurable wound. Hence the sick one felt faith excited in her, that, by the intervention of her sanctity, she could obtain health; as also it happened. For scarcely had Sister Mary Magdalene taken the Body of the Lord, when she was alienated from her senses; and approaching the bed of the one lying there, with eyes fixed on her she said, Remember Sister to ask health with me. Which heard, she, who already prepared herself for her last passage, resigned herself to the will of God, and placed in it all her confidence. Meanwhile the good servant of God, signing the wound of the sick one thrice, after a brief prayer departed. A wonderful thing! Suddenly that enormous pain by which the sick one was tortured ceased, and the fever was very much diminished; and little by little she so convalesced who had been given up, that the Physician and Surgeon coming, astonished at a change so unhoped for, unanimously affirmed, that that health was the work of divine virtue, proceeding through the merits of his beloved Spouse. In the same year Sister Mary Benigna Orlandini, and another a leper, a professed Nun, who was gravely in danger from a certain contagious disease, judged by the physicians to be leprosy, and occupying her ears and head and other parts of the body with incredible trouble, seeing herself reduced to that state, several times commended herself to the prayers of that blessed soul. When therefore on a certain morning after Communion Sister Mary Magdalene was rapt into ecstasy, she approached her; and the veils being lifted from her head, she began to lick with her own tongue her head and ears, in which part the evil was graver, with so great charity, that it pleased God to restore in a short time health to the sick one: who even now lives, and makes clear faith of the miracle.

[93] With like charity she ministered to any other sick Sisters in the monastery; She ministers to the sick with special charity, heard sometime to say, that although in her state she lived most content, yet she would believe she had received a special favor, if God had made her the servant of some infirmary; and she added, I would wish to render every possible obsequy to those sick: for I see that I am inept, nor merit to lead souls to the love of their Creator, or to do anything of more excellent work, and therefore I shall hold it pleasing even to minister to bodies. So besides the offices of charity, which she commonly bestowed on all the sick, she took some specially and as it were by obligation to be tended; among whom were two Lay-sisters, one called Sister Caritas, the other Sister Matthaea. Sister Caritas, blind and consumptive, for many years lay in bed; especially to two Lay-sisters. to whom this blessed Mother making herself a servant, made her bed, washed her cloths, and rendered any other ministry however vile: but asked by the Superior, why she served her with so great diligence; she answered, that the Lord Jesus had appeared to her in the form of a poor man, and had said, that, if she wished to do anything pleasing to him, she should minister to him in this his spouse. Sister Matthaea had a wound in her leg, swarming with worms, so putrid and fetid, that it was necessary to keep her in a chamber separate from the others. To her the blessed Mother, besides many other obsequies of charity, served in tending and cleansing this wound from worms and pus; and through excess of charity and humility, and also for the greater mortification of herself, she often applied her mouth to the same wound; and this same Matthaea, not without tears of tenderness and confusion, narrated to the Mother Prioress, Sister Evangelista de Jucundo.

CHAPTER XLVI

[94] In that same year, in which the Lord Cardinal Archbishop of Florence set over the monastery as Governor D. Francis Benvenuti, She foretells a new Confessor who will live 14 years, Penitentiary and Canon of Florence; this servant of God understood, that he would discharge that office precisely half the time, in which the prior Confessor had held it, namely of twenty-eight years. So indeed it happened: for when he had administered his office with great prudence for fourteen years, he passed to a better life in the year 1605, the best example of his virtue left to all, on account of his devotion toward the monastery buried there, that he might more participate in the prayers of those holy Mothers. and the penalty of a neglected vocation. A little afterward Sister Mary Magdalene foretold, that the Lord would call a certain girl, that she should become a Religious in that monastery; who if she did not obey her vocation, would suffer many troubles in the world: and if her mother dissuaded it, she too would be gravely chastised by God. Moreover it happened that the girl neglected to put such a vocation into execution, and therefore lives pressed with many tribulations; but the mother, who had made her pusillanimous, was punished with a horrible cancer, which gnawing the whole body little by little, miserably concluded her life amid the gravest pains.

CHAPTER XLVII

[95] After the five years of the often-said probation, in which she had sustained contests so grave and so troublesome, she remained like a generous combatant, who forgetting things past, that he may please his Lord, boldly offers himself to new expeditions. For she too felt herself so strengthened and animated by the exercise of suffering, that all that she had endured being placed behind her, Kindled with an incredible love of suffering, she dealt with God, that he should not henceforth give her any spiritual delight: and this she asked so ardently, that at length she obtained it. And since the same Lord had promised her, that, in return for the troubles brought her by the diabolical specters, she should enjoy the vision of his divine presence; yet this same thing happened to her without internal taste, but only (as she said) for the refreshment of her past labors. And this clearly appeared, when not long after rapt into ecstasy, the Lord giving her some vivid sense of his presence, she said, Ah! why, my God, dost thou violate the pact, which thou enteredst with me? she renounces all spiritual solace. since for thy love I have renounced all solace, which hereafter I could have. Nay rather she was held by so great a desire of suffering, that she wished not to die so soon, because in heaven nothing would occur to be suffered. And when sometime in the more secret places of the monastery she prayed secretly, having in her hand a very thick taper, from which fell inflamed drops; she let them fall on her bare flesh, upon her arms and legs, so that for pain she could scarcely walk; and this she had in use a long time, for the love of God always wishing to suffer something. Likewise in the harshest winter, when by chance it snowed, she betook herself to the garden barefoot, and bending her knees there persevered in prayer; nay even once it happened that for a whole day she so remained there. She thought nothing else, exercised nothing else, than acts of mortification and humility, always devising new ways of suffering: and therefore, to walk with bare feet, to feed on bread and water, to wear hair-shirts, to use iron disciplines, was only in her vows and price.

CHAPTER XLIX

[96] In the year 1592, when Sister Cherubina de Rabatta, of whom mention has been made above, was anew sick, suffering a fistula in her eye, She heals a sick nun by praying for her, which brought her great torment; and had commended herself to the Blessed Virgin, that from her she might obtain the virtue of patience; on a certain night she felt her face constrained in a moment, and saw Sister Mary Magdalene in royal habit, supplicating the most holy Virgin and her devout Saints, that from the eternal Father by praying they would obtain health for the sick one. After this apparition she felt opened to her the eye, in which she labored, and which now for six continuous days had been closed: and at the same instant she felt so great torment, that she fainted in mind: but a little after restored to herself, she found herself entirely and miraculously healed. But morning being made, when she narrated the whole matter to the holy Mother, and asked whether on the preceding night she had been with her; she answered, that bodily indeed she had not been with her, but that by night between the fifth and sixth hour, she had earnestly commended her health to God. and again placed in her bed. Whence it was known, that that success was to be attributed to a prayer of this kind, since it happened at that very time. Not much time flowed thence, when the aforesaid Nun, again sick, received extreme Unction, awaiting every hour the end of life. Meanwhile she seemed to hear within a voice of this kind: If thou wishest to be whole, enter the bed of Sister Mary Magdalene. The matter therefore being conferred with the Confessor, who then was the Reverend D. Francis Benvenuti, by his consent she was carried in the arms of the Sisters into the bed of the good Mother. A wonderful thing! Scarcely had she been there half a quarter of an hour, when feeling herself wholly free from the disease, she rose by herself; and gave thanks to God, who deigned to do her that grace through the merits of his beloved Spouse. And this success many of the Nuns, still living, sworn affirm.

CHAPTER XLIX

[97] In the same year 1592, in a rapture she saw on a certain day a most white dove, like that which sent out from Noah's ark, Understanding that a certain one was destined for the monastery, sought where her foot might rest. She understood in it to be represented to her some girl, desirous of taking the religious state, but undetermined as to the place. When she, God directing, had come to the monastery of the Angels, to see whether the order of that house pleased her; at the very moment in which she entered, Mary Magdalene understood, that she was the dove shown her. She saw also the Guardian Angel of that soul, who carried in his hand a ladder, nowhere applying it, on account of the undefined will of the girl. A little after she heard the Lord saying to the Angel, Here fix that ladder, because here I have chosen her. Wherefore Mary Magdalene turned to the girl, who had come up to her, said to her: Your ladder is fixed here, that by it you may be led into Paradise. What I have said, understand, nor omit to choose this monastery, that you may become a Religious; since you desire to fulfill the will of God. The girl then having gone out of the monastery, was so gravely assailed by her parents and kinsmen, she indicates this to her, that one evening being alone in her chamber, she resolved to go to her father, and to permit herself to his will. But in the very attempt of going out of the chamber, she felt herself wonderfully drawn back, so that she could not move forward even one step: but however much she labored, she could prevail nothing. At length recognizing it to be a temptation, she changed her purpose, and from that battle remained victrix of the demons, by the intervention of the prayers of Sister Mary Magdalene: who at that very time rapt in spirit, and confirms her wavering. saw that that girl like a dove was about to fly away from her hands, and therefore sought her salvation with sighs and tears. But when the Nuns desired to be made more certain of this deed, on the following morning they called the girl, and asked what had happened to her the preceding evening: who narrated the matter, in that very manner, in which it had been revealed to Sister Mary Magdalene.

CHAPTER L

[98] This singular spirit burned with so ardent a charity toward the salvation of others, that it can by no reason be expressed. Wherefore when sometime the Lord had shown her a soul placed in his grace, Kindled with immense zeal for souls, she was so recreated by that spectacle, that she was almost consumed with the desire of leading souls to God. Therefore she desired that God would give her many of them, and in fervor of spirit she said: O if it were permitted me to go into the Indies or among the Turks, I would take their little ones; and with so great affection I would teach them the mysteries of the Christian law, that whatever labor, to be placed in that matter, would be the greatest solace to me. But because she could not put this into execution, she takes care for the salvation of the Indians and execrates the heretics, as often as in the morning she gathered the Sisters committed to her care, for manual work or other monastic ministry, wholly intent on the conversion of the Indians, she said to them; Let us offer to God for this end whatever we are about to do today; or, Let us ask of God as many souls, as we shall make steps through the monastery; or, Let us seek as many, as the words we are to recite in the divine Office. But if there was sewing to be done, Let us ask as many as the points we shall fix with the needle. If washing, she bade as many to be asked, as the times the hands should be dipped in water: and finally from any exercise she took occasion of suggesting petitions of this kind. The greatest grief was to her heart to hear heresies so multiplied; and the heretics she called cursed and incarnate demons; likewise venomous tongues, which with venomous words and worse actions endeavored to tear the garment of Christ and the holy Church. But considering their depraved opinions, and the slaughter which they bring upon their own and others' souls; It would behoove, said she, that our souls should be like turtle-doves, always groaning, on account of their blindness. Nor did she feel less the charity grown cold among Catholics, which deploring in a certain rapture she said: What does faith profit him, in whom it works nothing for the good of others? Scatter, scatter it O Word; let it live and burn in the hearts of the faithful, kindled in the furnace of thy heart; that faith may be conformed to works. Alas for me! how many suffer shipwreck of faith! O Christianity! in so many places failing on account of heresies. But why? Because charity is extinguished. Thy faith is likened to the sun, here setting and there rising: but what is the sign of this setting sun? namely the shadows of sins.

[99] she prays fervently for sinners, But that she might obtain from God the bringing back of sinning souls to him, now in the very horror of midnight she made harsh disciplines, girding her flesh with a piercing hair-shirt; now in the more secret corners of the monastery she prayed solitary; now with the most humble acts she supplicated his divine Majesty, that with the sweet thunderbolt of his love he would penetrate the hardened hearts of sinners, and convert them to penance. But especially on the days before Lent, when God's goodness is more offended, she doubled like exercises, spending sometime whole nights in tears and continual lament: and often she was heard to say; I pray, O my Jesus, that thou wouldst grant me as many souls, as steps I am to make today. At other times more kindled with such flames, she dismissed the begun exercise, and prostrate on her knees with tears and sighs sought the conversion of sinners. At other times she seized the Crucifix with her hand, and after she had offered herself wholly to it, she brought forth these words: Thou Lord, didst wish to die on the cross and to give thy blood for sinners: I too would wish, my God, to give my own blood, and pour out my life that they might be converted. Therefore she exhorted the Sisters, to endure any labor whatever for the bringing back of souls: and because Jesus had sometime shown her in a rapture, and prefers works of charity to any raptures. how foul is the soul, which lives immersed in the darkness of sins; she said, that the deformity of such was not unlike to that of the infernal spirits. But gladly, as she said, she would have been despoiled of all the gifts divinely received, that she might grant them to her neighbors; thinking it enough for herself to have a good will of loving God and serving him. Wherefore she often withdrew herself from sweet colloquies with God, that she might be a help to the Sisters: because (as she often attested) she esteemed it more to be able to help others, than to have any excesses of mind whatever. For in these, she said, I am helped by God; in those I help him himself. So indeed she always intended toward that which creatures have spiritual, that she called them by no other name than of souls; as one considering nothing else in them, than their communion with God, and that they were made to his likeness.

CHAPTER LI

[100] Moreover greater signs of zeal toward the salvation of others appeared, when she was in prayer kindled with desires of this kind: whence once she began to say: I see the world today brought into a worse state than it ever was: because there is no longer found either love, or charity, Most solicitous for Priests placed in a state of sin, or affection. I envy the birds of heaven, which can fly anywhere, and bring forth their sweet voice everywhere, renewing their songs without rest. O Word! how I would wish also to go everywhere, and to sound my voice into each one, that I might place that love in the hearts of all thy creatures. After these things she indicated by her words, that she saw a certain Priest, wandering far from the way of God: wherefore she began to supplicate his divine Majesty with so great spirit and words and with so affectionate and copious tears, that she merited to see him in a good state: whence exhilarated beyond what can be told, she burst into these voices: At length, O Word, I see the fruit of my prayers. Yet not by this one soul was the ardor of her charity sated, but the more kindled. Wherefore not content with that, she began to ask God for the conversion also of other Priests, whom she saw defiled with various sins: and this she did, using reasons so devout, she obtains the conversion of several. that they seemed in a manner to convince God, to infuse into those sinful souls the divine light, while they tarried in the darkness of sins. She said sometime; Thou seest, Lord, how necessary those souls are to thee: for if those who are the light of the world, remain in darkness, how much more the other creatures? and if those who are the salt of the earth, become tasteless that they are good for nothing, how shall they be able to season others, O my Jesus? how also shall they be able to teach the way which leads to thee, if they themselves walk the contrary way? She offered then herself to the Lord to bear all the penalties, which those souls deserved, only that they might desist from evil works, and she said from visceral affection: Infuse, my Jesus, infuse thy blood into them: for if I ought to suffer all the penalties of Purgatory, that they might be saved, they would be light to me. Take, I beseech, vengeance on me, and inflict whatever internal and external pains it shall please; for I cannot suffer that there be so great ignorance, where is so copious abundance. O miserable and unhappy me! because I cannot derive all the penalty upon myself. Avenge, O Word! in my person so great ingratitude, so great blindness and ignorance. Finally showing that she had obtained the conversion of such sinners, she said with jubilation, They return therefore to thee like wandering sheep, because all the happy and blessed souls festively prepare themselves for their coming. With these and similar affections of charity she infinitely besought the divine Majesty for the salvation of her neighbors, and of her fervent prayers gathered the wished-for fruits: because often by heavenly benefit she saw souls of this kind, by her intercession illumined by God, return to him with contrite heart and humbled spirit.

CHAPTER LII

[101] If so great was the zeal with which she burned toward the eternal salvation of others; She ministers to the sick with great charity, not less was the charity which she exercised toward her neighbors, in their temporal, whether of body or spirit necessities. Wherefore she endeavored to spend herself for them, especially when any in the monastery was sick: and therefore she often said to the infirmary keepers, that she was not occupied, nor knew how to pray or to hold her mind fixed on God; wishing to indicate, that it would be pleasing to her, if in the ministry of the sick they would use her work. But when satisfaction was made to this her desire, she insisted on it with the highest vigilance. But if the evil of any of them grew heavy, the good Mother relieved her, now holding her upon her arms, especially to the dying, now exhibiting food or any other possible obsequies. But among others memorable was, what on a certain occasion she did. One of the Lay-sisters had been a long time sick, a vein of her breast having burst, and thence sustained enormous pains. When Sister Mary Magdalene had seen this, she took her ministry upon herself upon herself, and the year passing the sick one died: but it cannot be told, how greatly in this her last passage she labored: for ten continuous nights she persevered in her custody without any rest at all.

[102] A little after another Lay-sister received an incurable and exceedingly fetid wound. Sister Mary Magdalene asked that the care of this one also should be committed to her, and what she asked she obtained. Then indeed with her own hands she wished to medicate the wound, and prays for the dead, and diligently to take away the worms swarming thence; nay even sometimes she applied her mouth to it, as if licking some exquisite food. But she ceased not with most loving words to animate the sick one to bear all things patiently, affirming that she would receive a most copious reward in Paradise. and takes upon herself the pains of some: When afterward such had passed to the other life, she rendered to the bodies all the obsequies, wont to be bestowed on the dead before they are buried. She added continual prayers for their souls; and the whole night taking no sleep, she was occupied with fervent prayer, that they might as soon as possible enjoy eternal glory. She took care also for the same end, that the other Sisters should multiply prayers; and she herself offered herself with most prompt mind to sustain the penalties, reserved to their defects; and that this might be granted her she fervently prayed, and not rarely even obtained it; the Lord for that cause for several days often sending grave torments: which patiently endured, there were shown her afterward those very souls, going to the fruition of heavenly goods.

CHAPTER LIII

[103] On the 22nd day of December in the year 1594, she saw in excess of mind the soul of a certain sinner, she sees also some damned souls. who at that very moment had passed from this life, and was damned to eternal pains. She understood moreover, that that man had not only led a perverse and most foul life, but was on this account especially condemned to the infernal flames, because he had held in no price the treasures of the Church, despising Indulgences and any other graces, wont to be profusely bestowed on the faithful. About the same time she saw another soul, surrounded on every side with flames, and adjudged to the eternal pains of hell by the divine justice. Whence in her whole face afflicted and pale, more than can be told, with tears and sighs she turned to it, and said; Hast thou then become an infernal firebrand? and so quickly are thy delights converted into bitter and everlasting pains? Then looking up to heaven; O God, said she, how little do worldly men understand these things! And so great was the anguish of her heart at that case, that she was a little short of fainting in mind. But these visions (as she herself constrained by obedience related) were shown her by God, that she and the other Virgins of that monastery might be more inflamed to the zeal of souls; and might to the divine justice, for this end, offer frequent prayers and penances.

* Chapter 115 * Chapter 97

CHAPTER X.

The Mistress-ship of the Junior nuns held by the Saint, her zeal, humility, union with God, and purity of mind.

CHAPTER LIV

[104] In the year 1595, by the common vote of the Nuns she was elected Mistress of the juniors; with what zeal she led them to religious perfection, Made Mistress of the juniors, could hardly be fully explained: because by the virtues shining in her they were easily directed to the acquisition of the Evangelical pearl. But in this governance she always gave opportune remedies and fitting counsels, according to each one's need, since she saw through even the more secret thoughts of minds. This manifestly appeared, when she once said to a certain girl; If thou art silent in mouth, be silent also in heart; and what thou thinkest to say to me, keep under silence. Likewise, when another was about to ask of her the faculty for certain exercises from human respect, before she spoke a word, she said; When thou comest to obtain some license, come with pure intention and fervent desire: for God does not esteem sacrifices of this kind in themselves, she sedulously mortifies them, but regards the intention with which they are done. She endeavored also with great diligence, to confirm her spiritual daughters in true virtue, especially of mortification: wherefore when they departed from prayer and other devout exercises, she called them to her, and corrected them concerning their defects. But those whom she had seen in some good action affected with spiritual taste, she mortified before the others more solicitously, saying that in them was found no virtue, because they were moved to impatience by the least thing. Hence it came, that sometimes some one, less skilled in spiritual things, was moved at words of this kind: whom she lovingly correcting, said, Know, daughter, that when thou departest from prayer, thou oughtest to be prepared to receive any reproofs and displeasures by right and wrong; and so to remain firm and stable in God, that no thing can disturb the quiet of thy mind: and this will be the true fruit of prayer and spiritual taste.

[105] especially those more addicted to prayer But that she might exercise them in these things, and instruct them not to rest in a certain internal savor, when they rose from prayer, now she reproved some of them, now she enjoined another of livelier genius some mortification, or a discipline to be done before a companion, wishing all to lay the firm foundations of humility. But of those whom she saw earnestly affected with the study of prayer, now she dismissed some to sleep, now bade her to draw water; but to another she enjoined some exercise contrary to her will, that they might become accustomed to conquer their own choice, and to subject themselves to the power of another. She took care most zealously that they should know, how greatly the three vows ought to be esteemed, by which they had bound themselves to the blessed God in Religion: but especially she exhorted them to obedience, admonishing that they should obey with cheerful countenance and simple mind; knowing that they did not obey a vile creature, but God; nor had given their wills to men, she kindles in them the study of obedience, but to Jesus Christ. But if any trouble, she said, you feel in breaking your will; you show that you have profited little in the love of God, because you will not labor in that thing, by which you can most greatly honor him, by denying yourselves. Grieve, she subjoined, and reckon that day lost, in which you have not somewhere conquered yourselves. In this manner she led them away from their appetites, and with so great sweetness of words bent them to do something contrary to their inclination, that all the labor occurring in this part brought great consolation to their hearts.

[106] Moreover she goaded them with most efficacious words to the observance of poverty, and to the expropriation of any least thing: and of poverty wont to frequent the words of that Saint, who said, Everything that any Religious lacks in this life, is to be given with great usury in the other. She enjoined them, that on any day each one should examine her conscience, and consider whether she had any least little thing, to which she was superfluously affected; and whatever of this kind she should find, she should immediately deprive herself of it for the true love of God. Hence when one had brought to her a praying Wreath, very pleasing to her; first indeed she deprived her of it; then restored it, but on this pact that on any evening she should bring it back to her: stripped of all property. by which exercise the girl so profited, that she best learned to have nothing as her own, but as borrowed from the Religion. At other times, she perceived that a certain one was too much affected toward a book, in which with her own hand she had described some things pertaining to the spirit: that therefore she might render her purer before God, she commanded her to put it into the fire. For the same cause she sometimes bade, that they should exchange garments among themselves: and Know, said she, little daughters, that you cannot long stand in the path of Evangelical perfection, unless first you have become accustomed on any day to renounce a thousand times your comforts: because the exercise of the soul in this life consists wholly in loving and hating; namely in loving God as much as it can, and hating itself: for in this is placed all perfection.

[107] likewise the zeal for souls She persuaded that with all diligence they should guard interior peace, and in this she labored greatly. She wished that they should be most zealous of divine worship; and often inculcated, that in every action of theirs they should have God present before their eyes. She took care also to kindle in her spiritual daughters that intense zeal for souls, with which she herself burned; and therefore she was wont time and again to say, Know, that we ought vehemently to humble ourselves, because perhaps through our negligence many souls descended into hell, who would enjoy eternal glory, and the fleeing of detraction. if we had been fervent in offering the Lord's blood for them. She commanded her juniors, that if any of them had spoken of her neighbor with little charity, in the evening she should not presume to enter the oratory with the others; but should stand at the door until she should assent, and impose a penance; which was almost always, that prostrate on the earth she should suffer her mouth to be trodden by each one. Then she admonished, that when one wished to speak of another, she should first consider her to be the spouse of the Word, the temple of the Holy Spirit, the sister of the Angels: and so she should speak with that reverence, which was due to titles of this kind. She wished altogether, that as often as the Religion indulged some recreation, her daughters should take it cheerfully; nay rather she endeavored according to her strength, that at such a time they should receive no tedium, by which afterward they might be more kindled to seek heavenly goods. With these and other salutary documents instructing the young women committed to her, she so discharged her office, that by all the Nuns everywhere she was named the Rule of living well.

CHAPTER LV

[108] So great a zeal of divine honor burned in her, that (as she herself confessed) a thousand times she had wished to die for it on any day: wherefore sometime weeping she said, A great thing and to confess the truth incomprehensible it seems to me, Burning with zeal for divine honor, that so few are the souls, which esteem the honor of God as is fitting. But especially when she considered, how little diligence everywhere is brought in frequenting the most holy Sacrament of the altar, she seemed to herself to be pricked through with a knife, and she said: I am indeed certain, that even a single Communion, made with true spirit and sense, is apt to lead a soul to a great perfection of life. At other times intent on heavenly thoughts of this kind, she called to her some of the Sisters, she commends devout communion, and whispered to her, Let us pray the Lord, Sister, that he may bestow on us true light, lest we be so cold and as it were frozen in his service, and especially in partaking the food of life: which since it is wholly a flame of love, let us oblige, I beseech, our Jesus, by praying that he would always provide this place a Pastor, zealous of divine honor, and suitably illumined to receive us worthily at the most sacrosanct Table. She had moreover a most ardent zeal in reciting the divine Offices: and therefore, when she proceeded to the Choir, she felt such jubilation of mind, that she seemed to go to a splendid banquet. She took care also that those praises should be paid to God devoutly and reverently: and an attentive recitation of the Office, but if she observed any one more than usual hastening in them, she received the greatest trouble thence, often saying to the Nuns, that she did not dare to hasten the divine praises as the exterior exercises of the monastery. The offense of God she so felt, and so much grief drew from it, that sometimes hearing mortal sin named, for the trouble which she felt thence, she could hardly contain herself from exclaiming with a loud voice, giving a sign of singular displeasure. Then deeply penetrating the deformity of sin, and the horror of sin. she had conceived so great a horror of it, that it did not seem to her possible, that there could be found a Christian, who with deliberate mind would offend God. But fifteen days before she died, I depart, said she, from this life, and still I cannot comprehend, how any creature can consent to a mortal fault, to be committed against its Creator: whence it most clearly appeared, how greatly she was illumined by God, and how greatly she was zealous for his honor.

CHAPTER LVI

[109] This servant of God was also a clear example of perfect humility: for so lowly did she feel of herself, that she believed herself useful for nothing: and therefore she confessed that it seemed to her sometimes to be said to her by the Superior, Her wonderful humility, Away hence, because thou art not worthy to live among the spouses of Christ: and then she bent herself toward the Prioress, as one who had committed some great offense. Thereupon she let herself down on her knees before her in the presence of the Sisters, supplicating that she would indicate to her her defects. But her humble feeling was greater, when the most holy Sacrament of the altar was to be received: for in that act she often feared, lest the earth beneath should gape open to swallow her; and she said frequently weeping bitterly; I a most vile creature, full of sins, dare to receive the King of glory. And in this fear turning her eyes to heaven, she added: O Lord, help me, and have mercy on me. Afterward with fervent affection she prayed the Sisters, that they would entreat God for her, that the divine justice should not precipitate her to hell. Sometimes also it was necessary that the Confessor should with bland words give her courage to trust the divine mercy. But the estimation, which she had conceived in mind, of the virtue of the other Sisters, was so great, that sometimes she kissed the ground which they had trodden, believing that by their prayers a space of penance had been obtained for her: wherefore she also sought occasions of helping them in their exercises, as some remuneration, as she said, of such a benefit. When she was Superior over others, she always humbled herself more singularly to one of her subjects; then by obedience enjoined, that she should at her own discretion enjoin her a rigid penance: nay even frequently she bade herself to be flagellated by some of them, enjoining however on the same to keep silence about that matter with the others. But they vehemently wondered at acts so humble; especially since she also bade that the same should tell her in the evening some defect of that day, for it asking penance from them.

[110] It happened, when she was Mistress of Novices, that the religious habit was given to a certain devout girl: and her most vile opinion of herself: whom a few days after calling to her, she disclosed to her some of her temptations, with so great humility and so many tears, that she seemed to have committed great sins, and she added: This I tell thee, daughter, that thou mayst know what kind of Mistress thou hast: because had not the Lord called me to Religion, I should have been shut up in perpetual prison, or should not have ended my life except by public justice. Then she subjoined: Pray therefore to God for me, that he may do me grace, that at length I may be saved. Always up to death she wished to have a Sister determined to her, before whom she might accuse herself of her defects, that before God she might be more humbled: on the contrary she hid her virtues as much as she could, nor except most painfully bore it when she was compelled to manifest anything of them. Never did she excuse herself of any error: and when some sinner was commended to her prayers, she was wont with the greatest humility to answer, if God should take his hand from me, there would be no sin so grave and so enormous, which I would not commit. When she heard the grave excesses of others, she examined even her least faults; and instituting a comparison, judged hers to be much greater than theirs, on account of the continual graces received from God. Therefore she betook herself to the more secret places of the monastery, and there with bitter tears and harsh penances afflicted her flesh. Asked sometime dexterously by one of the Sisters, whether so many graces divinely granted, had sometimes not given her occasion of some vain complacency; she answered, that no one can arrogate glory to himself from that which is not his own; how therefore dost thou wish that I should complacently regard myself in these favors, which are wholly from God? And by thoughts of this kind she nourished in herself the virtue of holy humility.

CHAPTER LVII

[111] The union by which she was joined to God was so close, that when she did the exercises of the monastery, union with God through frequent ecstasies it often happened that this devout Mother was alienated from her senses, and with eyes fixed on heaven remained ecstatic. Wherefore when she was sewing, or cutting gold, or painting on paper devout images, even so occupied she was rapt indeed, yet she did not dismiss the begun work; but pursued it in the rapture, even for several hours. But the Nuns, wishing to experience whether she then used her bodily eyes, sometimes veiled these for her or closed the windows: and she, wholly absorbed in God, pursued her exercise, continued to sew, or to make most beautiful works of hands: such as are three surplices adorned with most beautiful works, and very many images, which she made almost wholly thus, using no bodily light. It happened also to her, occupied in the common functions, that she also made bread for the food of the Nuns; even amid manual works: and when she had her hands immersed in the dough, she heard the ringing for sacred Communion: whence lifted above herself she remained in ecstasy, and kindled with the desire of uniting herself to God by the most holy Sacrament, with her arms bare as they were, with the very floury dough in her hands, she approached the place, with the other Nuns to take the divine Food, and by no means perceived, that she had her hands occupied in a work of this kind. Likewise, although she was with the others in the refectory, to take her portion of the food set before her; if she heard the signal of going to the Confessor, so rapt, she ran thither with a little fork and the food itself in her hands; nor knowing herself to do this, she finished with the Confessor that for whose cause she wished to deal with him; so that those present vehemently wondered, as up to this hour several of them surviving sworn attest.

CHAPTER LVIII

[112] How great was the purity of her mind, in all her life it appeared by most clear signs: purity of mind because she never desired anything more than to be made pleasing to God by this virtue. Hence as often as occasion was given, with vivid reasons she inflamed the Sisters to seek out this heavenly gem: and admonished that they should always intend thither in every work, that they might change their very defects into virtues dear to God. And she subjoined, O purity, how great mighty works wilt thou reveal to us in the other life, utterly unknown to creatures, but not to those who seek thee. For there will then appear persons of great example, who in the world were believed inferior to many, and of whom even the name alone excited laughter; but because they were rich in that treasure, others lacking the same; this will show these to be more vile, but will exalt those. Often also with tears and copious sighs she was wont to say, By the balance of purity, my Sisters, God wishes to measure the reward in the other life. Moreover, for the great estimation of that virtue, and right intention commended to all. she frequently repeated: If I believed, that by one single word, brought forth to another end than the honor of God, in which however there should be no offense of him, I could become a Seraph, I would never wish to bring it forth. Whence, if it had sometime happened that she had begun some work from human regard of some end, as soon as she perceived it, she dismissed it; nor pursued it before she had referred it to the purer end proposed to herself. She wondered indeed, if even the least motion or wink of the eye were not referred by souls consecrated to God to that sublime purity of God. On a certain occasion placed among the Sisters, Therefore, said she, we fail in acting with purity, because we have not the love of God. And when one of the Sisters had asked her, how she could acquire this virtue; If thou seek, said she, in every business not to do thy own will, choosing always rather to suffer than to rejoice, thou wilt at length find that thou hast done a work altogether pure, because no regard of thy own comfort has intervened: but the way to such purity, very secure and pleasing to God, is the way of patience. Many other admonitions also she often gave the Sisters concerning the same virtue, which evidently declared her most pure mind.

CHAPTER XI.

The zeal of fulfilling the divine will, of keeping the Rule, of protecting poverty and chastity.

CHAPTER LIX

[113] Wonderful also always was her desire to fulfill the will of God: for she asked no grace more urgently from God, as she herself related, Most intent on fulfilling the divine will, than that placed at the end of life she might have been able to have fulfilled all his good pleasure: and often fixing her eyes on heaven, she said, O Lord, thou knowest that already from my infancy I have desired to please thee: and now, if I knew that it were thy will, that I should descend into hell, of my own accord I would precipitate myself into those flames, to perform thy bidding. Sometime she confessed to the Sisters, that she did not believe there could be found in the whole world an adversity or tribulation so great, which she would not gladly sustain, only by considering it to proceed from the divine will. And therefore she was wont often to repeat: Do you not perceive how great sweetness even this bare voice contains, The will of God? She would have reckoned it a notable fault, to ask anything for herself and others from God more urgently than by simple prayers; wont to say, I rejoice and glory in doing the will of God, but not if he do mine: and therefore, I am more obliged to him, when he does not hear me, than when he grants my petitions. Each one she exhorted to the study of this virtue: For if you desire, she said, in a short time to attain to great perfection, it is necessary that you take care to do all your works to fulfill the will of the divine Majesty: for this holy intention has the virtue of sanctifying them. But pressed by pains, she said: O Sisters, how great losses we incur, because that business is not understood.

[114] she even at its mere mention is borne into ecstasy. Moreover with so great promptitude she performed the will of God, that even at the mere thought of it she was rapt into ecstasy. So among many other occasions it happened, that hearing from a certain Sister said of another, that she was held by a great desire of performing the divine will; Rightly, said she, and by most deserved right; because to do the will of God is a most amiable thing: and in these words she was sweetly alienated from her senses, and began to go around the convent, exhorting the Sisters to say with her, that the divine will is a most amiable thing. And when at that time almost all had betaken themselves to bed, she yet made them quickly go out of the dormitory to the chapel of the Blessed Virgin, and there likewise affirm, that the will of God is a most amiable thing, and protest that they wished to perform it entirely. Therefore every month she hid herself in some secret place, and there minutely considered whether she had observed those twenty rules, which we have enumerated above as divinely given her: and to that action she spent one whole day, and then with an iron discipline for a whole hour she flagellated herself, because she had seemed to herself more negligent in fulfilling the divine will.

CHAPTER LX

[115] With no less affection she was borne toward the holy Religion: which if she saw injured even in the least matter, Loving the religious Order, she immediately without any human regard manifested it to the Superiors, and fervently asked the more venerable Mothers of the monastery, that with most vigilant care they should intend toward every precept of the holy Religion; Because, if even ever so little, as she said, of the holy institutes were violated, there was offended not so much the Religion itself, as the pupil of the divine eye, inasmuch as it is the house of God, and by him exceedingly beloved. She said moreover concerning the holy Rule, that she would rather sustain any torment, than see even the least ordinance broken: and this she demonstrated by deed itself, as often as any of the common exercises of the monastery, however abject, was to be performed. For then this zealous Mother often awoke at midnight, that she might fulfill it herself; and so the Sisters, to whom it was committed, she greatly commends the Rules might satisfy the wonted order of the house. So asked sometime, why she labored so much; she answered, that she did this to anticipate the time, lest the domestic order be disturbed. But through the whole course of her life she persevered in so holy a labor, especially for the cause of greater humility, when she was Superior over others.

[116] But among the Rules she most greatly esteemed holy silence: especially silence, and often said, that it could not be that any religious soul should taste heavenly things, to whom silence did not savor sweet: but she said it would come to pass that she should always live in affliction and tribulation, because many evils are committed by those who know not how to bridle their tongue. Therefore she always desired with more intense affection, that the Religion might be reduced to that perfection of life, in which it had been constituted by the Saints; and being among the Sisters, she was wont to say, If we intimately comprehended the dignity of our soul, from the most close union which it has contracted with the blessed God, by means of the three solemn vows; just as a rustic girl, taken by a most powerful King to the Royal state, is indignant when anyone introduces mention of her first vileness; and disdains to think earthly things, so we should be indignant at our thoughts, drawing the mind to worldly things; and considering, that we are made spouses of the King of all, to apply our wills to things by no means earthly or corruptible, we should be raised by a certain holy pride to the contemplation of the everlasting riches in heaven. Great injury indeed we do to our soul, while we occupy it in these abject and vile things; since it is apt, by thinking to ascend to the heavenly dwellings of the blessed spirits in Paradise.

CHAPTER LXI

[117] He who perfectly observes holy obedience, St. Gregory witnessing, She prefers obedience to all things; is brought into the possession of all the other virtues: but whatever our devout Mother acquired through it, declares how greatly she flourished in the already said virtue. Never did she either openly or secretly do this, that she should bend the wills of the Superiors to her own; but conformed her will fully with theirs: and whatever they did, she judged rightly done. Whence when sometime it was said to her that it would happen, that often on account of the business of the religion she would be impeded from prayer, and from secret conversation with God; she answered that she believed, that more pleasing to God was any little exercise of the Religion, than even the most sublime contemplation. Hence it came, that when she was rapt to God, if perchance the Mother Prioress should say to her, Sister Mary Magdalene, come at once to such or such an exercise; otherwise not performing even divinely commanded things. she was suddenly restored to her senses, and promptly performed the command of holy obedience. Wherefore desiring more and more to humble herself, she did not even know how to perform those things, which she knew to have been divinely commanded her, except with the good leave of the Superiors: and as is said above, she preferred sometime for many days to crawl on the ground, than even in the least to resist the obedience imposed on her. Never did she behold the person of the one commanding, but acknowledged in her Christ our Lord: nor for any other cause (as she often confessed) did she perform the commands of the Superiors, except because she believed they proceeded from divine authority. She desired also that she could take food, sleep, and any other necessary operation from actual obedience: and so resigned was she to every nod of her Elders, that she would not begin even the least action, unless impelled to it by them. She reckoned a day as it were lost, in which she had not subjected her will to some one of the Sisters: and that she might not lose occasion of this kind, with the greatest humility she obeyed even her subjects. But conversing on this matter with a certain one, she said; If thou desire in a short time and secretly to be enriched with many virtues, do not dismiss this good and salutary exercise, which I esteem to be most efficacious, to bring death to oneself, but life to the soul.

CHAPTER LXII

[118] She was beyond measure zealous of holy poverty: An eminent zealot of poverty, and even before she became a Nun, she was wont to say, I count all things as dung and dust that I may gain Christ. But how greatly she cultivated herself in the same virtue, after she entered the Religion, where it flourishes, cannot be expressed in words. She grieved often that the necessary things were provided for her by the monastery, and profusely wept, saying, I shall die without having observed holy poverty: and therefore she always seemed to herself to possess something beyond the others. Wherefore when the Superiors saw so kindled a desire, they restrained themselves from doing her any pleasures, lest they should affect her with grief, since she was wont beyond measure to rejoice, when anything was wanting to her. When therefore on a certain day she was sitting at table, and through the forgetfulness of the one serving, bread was not set before her, this happened to her most pleasing; and it not being asked she rose from the table, exceedingly content: but constrained by obedience by the Prioress, to declare the cause of that extraordinary gladness; with great humility she answered, she rejoices to experience some lack, that she had been delighted more than at other times in her life, because she had not had bread at table. On the contrary; she greatly grieved, when any of the Sisters kept by her anything superfluous: and she said, that the vow of poverty and particular superfluity did not well agree: therefore she often surveyed her cell, diligently considering whether anything there were less necessary. But it happened that on a certain day there was given her by the Prioress a piece of cloth to mend her garments; but afterward seeing that she did not need it, she made it a scruple to have it; and therefore bringing it back to the Prioress, with tears she accused herself, giving thanks to God, that he had indulged her a space of repenting that matter.

[119] Sometime, more than usual kindled with the love of poverty, and desires to live most needy of all. she looked up to heaven, and said, O my God! why dost thou so goad me, that for thy sake I wish to be poor? since thou seest it is not permitted me, to beg bread from door to door, which would be most pleasing to me: nay nothing in life could happen more joyful to me, than if, my Jesus, thou shouldst do me the grace, that I might die naked upon a cross, just as thou thyself didst die for me. But she sometimes said to the Sisters, I beseech you, what could we repay, if our Lord should do us this grace, that to us about to take food nothing should be given except a little bread? and to us about to go to bed a bed should be lacking? but to us needing to change a garment, this too should be wanting? Indeed, she said, I confess to you, that whoever should do me this grace, to him I would believe I owed all my blood. Ah! let us intimately comprehend that noble virtue, because to him who possesses it God himself will be the reward. At other times she betook herself to the poorer places of the monastery, with the Crucifix in hand; and there prostrating herself on her knees upon the bare ground, with eyes raised to heaven, weeping and sighing she said to the Lord; O happy me, if as much as is necessary for this body were wanting to me: nay rather for refreshment injuries and reproaches should befall me for thy love, O my Jesus. Then indeed I would believe myself in some manner poor. And from this zeal of holy poverty grew in her the love of the Crucifix.

CHAPTER LXIII

[120] The candor of her chastity was so excellent, that she seemed to be not flesh clothed, but an Angelic spirit. By love of chastity And on account of this virtue she obtained very many gifts from God: among which is to be numbered, that in the time of her probation, as is said above, the Queen of heaven conferred on her, when appearing to her she covered her with a most white veil, and promised that in her life she would never henceforth suffer any carnal motion. But most clear indications of this gift appeared, when at the last moment of her life, with serene face she said, that she gave thanks to God, that never in her life had she known what was an act contrary to chastity, nor did she remember to have ever been delighted except in the blessed God: and that therefore she felt nothing, she avoids talk of secular things, bringing greater quiet to herself, than this. But amid the greatest torments she repeated, Thou knowest, my Lord, that my heart desired nothing else than thee. She esteemed it a grave defect to speak of kinsmen or secular things: because, as she said, it seemed to her, that it by no means beseems a Religious, consecrated to God by the solemn vow of chastity, to admit even the least thought in her heart, or to bring forth any word with her mouth, contrary to such a Profession. So she interrupted discourses instituted concerning worldly things, and bent them to heavenly things; yet so dexterously she did this, that she never cut off others' words, or showed herself disturbed. Sometimes she was beheld with the greatest affection to kiss the walls of the monastery; she greatly esteems the enclosure, and asked why she did it, said, May I not, my Sisters, rightly do this, since these holy walls separate me from the unhappy world, and keep for me the secure treasure which I possess, and by means of which my soul is kindled to love Jesus, that I may perfectly enjoy him in the Fatherland? At other times she said, If secular men could comprehend, how great are the delights, which those await in the other life who keep virginity unto death, like thirsty harts they would run together to any most harsh Religions whatever, that shut up in them they might preserve themselves intact and pure: for the denser the hedge with which a vineyard is surrounded, the more secure it is.

CHAPTER LXIV

[121] But although she felt so sublimely of that virtue, she shudders at access to the parlor, and was often made more certain by God, that she would always be kept intact: yet she was always timid, lest she should lose so great a treasure. Therefore as much as she could she fled the grates of the monastery, and the colloquies of seculars however good and holy; and she persuaded the same to the other Religious, saying, Remember that you are consecrated to God, and that it cannot be that a Nun ever approach the grates, but that she needs a greater time than that in which she stayed there to recover the internal peace, which she had before: because the discourses of seculars easily obscure, and besprinkle with dust the lily of chastity. When therefore she saw any of the Sisters, going with cheerful countenance to the parlor; she said graciously in her ear, Thou art not yet wholly ours: for it is of the Nuns of St. Mary of the Angels, to be sad rather than glad, when they are called to the grates. On the contrary, when she perceived all to abhor colloquies of this kind; she was exceedingly delighted, and knew this to be a particular fruit of the most holy Sacrament; and often said, that she would rather spend as many hours in Purgatory, as in the parlor with seculars: nay so great a horror of that place had she conceived, that passing there sometime from necessity, she said, From this place the Spouses of Christ report nothing good; but disturbance instead of rest, and the increase of temptations rather than their relief. And all these things proceeded from the honorable estimation of holy virginity. In the year 1598 on the 29th of October, when a Nun had passed to the other life, leaving after her a great odor of sanctity; the devout Mother present at her death, She sees a Sister glorious in heaven. saw a copious multitude of Angels, which surrounded her, about to conduct her soul into Paradise. But afterward, when for the same the wonted suffrages were made; the servant of God beheld her in heavenly glory, enjoying the highest good, and clothed with a golden mantle as a reward of her ardent charity. Moreover, because that Nun had always proceeded and dealt with her neighbor very sweetly and graciously, she beheld from the mouth of the Saviour transfused into her mouth a certain most sweet liquor, whence she perceived immense sweetness. Sister Mary Magdalene exulted in this vision, both because she had been most familiar with that Sister, and because she saw her exalted in glory, above all, as she said, the Religious of that monastery. Moreover she understood, that she had been only five hours in Purgatory, on account of one very slight defect, namely that she was afflicted, when she saw her neighbor disturbed by her cause. Wherefore so cheerfully she began to discourse of her and of her glory, that she seemed wholly to be dissolved into the jubilation of love. When therefore she had with great faith commended to her both herself and her other Sisters, she returned from the rapture.

CHAPTER XII.

Made Mistress of Novices she instructs them excellently, foretells future things, sees the glory of Blessed Aloysius Gonzaga, cures diseases.

CHAPTER LXV

[122] In the same year 1598, by the common votes of the Nuns she was made Mistress of Novices, and that office she began in the month of October to exercise with the greatest vigilance. Made Mistress of Novices, But she took care, that those about to come to the Religion should be borne to it with more than ordinary desire: and therefore she often tested them; and if she found them goaded by a lively ardor, she set forth to them the statutes of the Order, and said, Consider, O daughters, that she who desires to become a Religious in our Convent, ought never to do her own will, but all things contrary to her appetite. She tested the same also by various mortifications concerning their own judgment: and so sometime she charged two girls, of eighteen or twenty years, publicly to read the alphabet, she explores whose petitions to be received, which little ones are wont to learn. But that she might experience what opinion they had of themselves, she added, These are they, whom the world believes to come with great affection to serve God: O how greatly it errs! Then bidding that from all the Novices they should ask pardon, she notably humbled and mortified them. Sometime she called some one to her, and said; This girl thought that great fortune had befallen us, because we received her in our monastery: but I tell her, that it was great felicity to her to have been received into our number. In these therefore and other ways she tested those coming to the service of God. she informs the received with the best admonitions, But when they were received, she received them with singular affection, and by her great affability so animated them to the divine service, that within a few days she rendered them most observant of the religious order. Then seeing them confirmed in their purpose, with wonderful sweetness she led them to the desire of mortifications and the contempt of themselves, pouring continual prayers for them to God.

[123] Thereupon called to her she said, Little daughters, let God suffice you, nor henceforth care for your parents or any earthly thing: for I affirm to you, that in him you will find all true good and the complement of every just desire. At other times she insinuated to them, that she could compassionate any defect of theirs, except when they spoke ill of their neighbor. She exhorted them, that neither publicly nor privately they should have discourse of the world, but should often examine their own thoughts: whence sometimes questioning them unexpectedly, she said, Where now is thy heart? what dost thou think? and according to the answer given her she rendered a salutary admonition, lovingly praying them, that with all sincerity they should manifest their thoughts, even the most secret. she exhorts to devout Communion, At the same time she added: If you wish, little daughters, quickly to attain to great perfection, take for a master the Crucifix: lend your ears to his words, because he continually speaks to your heart, especially after you have received the most holy Sacrament. Therefore she was wont often to ask them, What did Jesus say to your heart this morning? for from my tender years that thing brought me the fruit of the greatest utility. And indeed she so esteemed the frequency of this Sacrament, that she could not suffer that any of her own accord deprived herself of it, saying, Dost thou not know, what it is, of which thou hast defrauded thyself this morning? or art thou ignorant, that this most holy Sacrament is the most efficacious means of obtaining perfection? and that, if thou knewest how to use this good, in a short time thou wouldst be filled with divine love? Remember that God is immense charity, and wishes to communicate himself to souls through love, by means of this amorous food. Beware lest thou take it from custom, but always approach with actual devotion. Asked sometime, what one ought to think in sacred Communion; It suffices, she said, if you somewhat comprehend that it is God whom you are about to receive: but after you have communicated, offer to the Lord all the works and spiritual exercises, which you are to do that day, in preparation for the following day. She said moreover, that the most apt time, for making progress in the spiritual life, is after Communion; and therefore she would not that her Novices should so quickly pass from the sacred Table to the common exercises of the house.

CHAPTER LXVI

[124] Moreover she often inculcated to them, that they should be diligent in Confession, a solicitous Confession, and most minutely examine their past life; and she admonished that they should use words testifying confusion, that the Sacrament might be more acceptable to the divine Majesty. And therefore when they asked the faculty about to go to Confession, Remember, she said, daughters, that you go to wash yourselves in the blood of Christ. But she wished that thrice in the day they should make examination of conscience; not so much, as she said, that they might confess well; as that they might remove from the midst those defects, which impede spiritual progress. She often commended the divine Office, affirming this to be one of their chief obligations, and therefore that it behooved them entirely to alienate their mind from all earthly care. Wherefore, before they went to the Choir, an attentive prayer, she called them to her, saying: Little daughters, until now you have done human exercises, conversing and discoursing with creatures; but now it behooves you to perform divine duties, dealing with God himself: but often this is lightly thought of, we esteeming divine worship less than our exercises. Moreover, before they began the divine praises, she wished that they should exercise frequent acts of humility, believing themselves unworthy of so noble a duty: but sometimes she said to some one, Dost thou believe thyself worthy, who placed in so holy a society dischargest an office so Angelic? If thou persuadest thyself of this, and the psalmody, thou art indeed in great error: but I command thee, that thou immediately depart from the Choir; and prostrate before the most holy Sacrament, ask greater purity of heart than thou hast to celebrate the divine praises. She admonished time and again, that as often as at Glory be to the Father they inclined the head, they should offer to the most holy Trinity their own life, to be consummated by martyrdom. And it was often noted, that she herself exercising such acts grew pale and was afflicted, so that without horror she could scarcely be beheld; for she seemed as it were to offer her head to the executioner for the faith of Christ, as she manifested from obedience to the Superiors. She considered then, how her Novices chanted; whether they stood composed, whether with eyes downcast? and so sweetly she dealt with them, that at once she was both feared and loved. She took care also so to apportion all things, that no tedium should be created for them: because, as she said, God tarries not in a disquieted heart.

[125] the revelation of temptations If ever any of them was inwardly fatigued with diabolical temptations, she quickly perceived it herself; and of her own accord calling her to her, she gave her courage so dexterously, that her words could console a heart however afflicted. But wherever she saw need, she used severe penalties, and for the greater glory of God she would not remain convicted in any matter, and was wont to say: I wish to see, who can do more, whether God, who is present to me though unworthy; or the adversary, who by tempting hopes to move that soul from good. But that her Novices might be zealous toward holy obedience, she used solicitous and vigilant care; nay therefore she often commanded them certain things by no means consonant with reason, considering what they did or answered. Wherefore when sometime one complained to her, that she could with difficulty pray; Go, said she, blind obedience into the garden to that tree, that thou mayst learn it from it: and diligently listen, what it says. Immediately the Novice obeyed; nor is it easy to tell, how greatly she afterward felt herself kindled to prayer, desiring to spend whole nights in it. At other times, seeing another much tempted, she gave her the knotted little cord which she used, that she should gird herself with it: and soon all temptation vanished. But to other Novices she said, that in obedience they should place all confidence of obtaining any heavenly gifts whatever: and perceiving them sometimes afflicted, Why, said she, do you not cast yourselves on obedience as if dead? For unless you do this, the service of God can never savor to you. She exhorted also, that they should offer their will in sacrifice to the Lord, and constant. promising that thence they would report great solace: nor did she permit, that more than once and again they should reply anything against obedience, for so she affirmed its merit to be lost. But if, she added, you desire to fulfill the divine will; beware lest you draw the will of the Superior into your own judgment; but endeavor simply to perform her command, for so you will come to great perfection. Finally she so instructed her subjects in the pious exercises of a truly religious life, that those who live today confess, that they then laid the foundation of solid spirituality. To which much profited the frequent experience of the Spirit illumining her and making her see through internal thoughts. She knows hidden thoughts, For when a certain Novice had held a hidden temptation for five months, she herself detected this to her and reprehended it, and admonished her hereafter to hold nothing of this kind concealed. The Novices were wont on account of the narrowness of the Choir to stand outside: when one of these on a certain day was held by a great desire of reciting the Office with the Nuns in the Choir, nor dared to disclose it; the blessed Mother knowing this in spirit, rose from her place; and going to her bade her enter the Choir, much wondering, how it came into the mind of the pious Mother that which she so greatly desired.

CHAPTER LXVII

[126] A beautiful and wonderful case it was, which happened in the same year 1599, By her mere sight she confounds a lascivious young man when Mother Sister Mary Magdalene was Mistress of Novices. Namely, that when one of them had been called to the grates of the monastery by a certain brother of hers, not very commendable for honesty of morals; she, according to the custom of the monastery, joined herself as companion to the one permitted to go there, as her Superior. But scarcely had she come to the grates, when the young man, his sister being saluted, as if driven into furies, rushed away, neither farewell nor any other word being said to his sister: whence she confused with admiration, grieved at so sudden and uncivil a departure of her brother. The mother coming then a little after asked her, whether the brother had said anything to her of such an act; who answered, that the young man had not been able to bear the presence of that Mother, who had come with her: because at one wink of her eyes received, suddenly he felt himself filled within with so great shame, that driven by extraordinary disquiet, he was compelled to depart. Thenceforth moreover his manner of living being changed, he gave of himself nothing but the best examples. and sees through the internal state of others. And indeed this power had the most pure aspect of Sister Mary Magdalene, divinely given her; that (as the Nuns attest, who lived under her governance) it relieved any trouble whatever, on account of I know not what divine splendor proceeding thence; and on the contrary those reprehended or admonished by her, by her gaze were seized with trembling and penance. But she, because by sight alone she so deeply penetrated the minds of others, clearly knowing their present state; called to the grates, in the colloquy of some felt great aversion of mind, in that of others consolation: so that from her truly Angelic countenance her Angelic life could be known.

CHAPTER LXVIII

[127] In the year 1600, after her manner on a certain occasion rapt into ecstasy, She hears the discourses of the absent, she saw the Reverend Father Rector of the Society of Jesus (who then was Father Virgil Cepari) about the middle of the second hour of the night speaking with certain of his Fathers. But it was wonderful, that (as she herself afterward from obedience related) she heard distinctly all the discourse which was carried on among them. And that it was so was ascertained the following day, when the aforesaid Father, as extraordinary Confessor of the monastery, came to hear the Confessions of the Nuns; and she, fearing lest some illusion underlay, narrated to him the whole matter in order and minutely. Which the same Jesuit Father, still living, expressly attests. she foreknows those to be called to the monastery, At various times also she foreknew, divers girls afterward to be received into her monastery, and how devoutly they would live in it: and conferring on that matter with others, she added, that God had destined for this garden plants, which would bear fruit. More particularly however about this very time asked by the same, whether she believed that a certain girl, then existing in the monastery, would there be a Religious; she answered, that she certainly knew it, because so the Lord had revealed to her. Much difficulty indeed in this that girl suffered: nevertheless steeling her mind, and the impediments being overcome, she assumed the religious habit.

[128] Among the witnesses examined in the informative Process to the Beatification, before the Lord Archbishop of Florence, was a Noble matron of Modena, by name Elizabeth Meliorini, She foretells a secret homicide would remain concealed; of a very exemplary life, sixty-four years old, and much devoted to Blessed Mary Magdalene: who sworn asserted, that in the city of Florence a secret homicide had been perpetrated, among persons exceedingly dear to her. But before the one lethally wounded died, she went to the blessed Mother, to commend to her the aforesaid case, that she might obtain a space of penance for the injured one, and the deed remain concealed from the Magistrate. When therefore she called had come to the grates, before the aforesaid matron began to speak, Magdalene rapt into ecstasy, saw the cause and end of her coming, and brought forth these words; Elizabeth, fear nothing, because the most holy Virgin has covered that sin with her mantle; and the blood of Jesus Christ has washed and forgiven it: but tell those (namely those with whom the slaughter had been made) to persevere in faith, humility and charity, because the whole matter is composed. Elizabeth departed exceedingly exhilarated: and all things happened as the Blessed one had foretold. For he who had been injured, a space of penance being obtained, and reconciled to his adversary died; nor ever was the matter brought to the notice of the Magistrate, and among the kinsmen of either party it was composed without difficulty. The same in the same examination testifies, that when there had been narrated to her by certain confidants of hers a case very abominable, an enormous crime in a religious community to be detected and corrected, which had happened in a certain devout congregation of spiritual persons, yet so that the delinquent could not be detected for amendment; she recurred to Mother Mary Magdalene, to commend the matter to her. But she called to the grates, likewise as soon as she came went into ecstasy: and before she had heard a word from Elizabeth, vehemently disturbed, she bore great confusion in her countenance, and exclaimed, that she saw enormous abominations, and felt the stench of intolerable sins; but that it would come to pass that God would reveal the whole matter, and that she (namely Elizabeth) would know who was the person, defiled with that crime; and that the remedy would be provided. Elizabeth was stupefied at these things, and admiring the spirit of the servant of God, gave thanks to her that she so revealed her secrets to her: but she was much confirmed in the opinion of her sanctity, when she saw a little after the delinquent revealed, and the peril of scandal abolished with peace, as the Blessed one had foretold.

[129] When between the Duke of Ferrara and the Church discords were growing, the same noble matron, a peril to befall her traveling, desiring to see the matter composed, as in the same Process she declares, vowed for obtaining peace to visit the Mother of God, who is venerated at Reggio Emilia in Lombardy. To her conferring counsels with herself about this pilgrimage, Mother Mary Magdalene, at the aforesaid grates alienated from her senses, said: On the return see that thou proceed cautiously, because Malatasca (so she called the demon) forges evil for thee; and she admonished her to carry with her the Relics of Saints, and the image of St. Hyacinth her devoted one. Elizabeth did what she was bidden: and when returning she had come to the mountains of Bologna, the horse which carried her, beyond custom frightened with no apparent cause, began to be borne in so headlong a course, that being by no means able to be restrained, it threw off the one sitting behind. Who when she could not free her foot clinging in the stirrup, was dragged over rocks and crags in so miserable a manner, that none of her companions doubted, but that she would be found all torn, and perhaps dead. But she was found by the grace of God altogether unharmed: and remembering that which the Blessed one had foretold, she gave thanks to God and his Saints, whose Relics she carried with her by the admonition of that blessed Mother, to whose intervention also she ascribed her life preserved. Moreover she swore, that on a certain day having to set out from Florence to Modena her country, and her return to Florence with the intention of returning no more to Florence, the Blessed one said to her; You will go and return. Elizabeth consigned herself into the hands of the Lord, and went away, not knowing what cause could persuade her to return. But one year after, by the mandate of the Most Serene Lady the Grand Duchess of Etruria, she was recalled to Florence by D. Irenaea Pica Salviati, the Sister of the Duchess of Mirandola, that she might assist her in an ophthalmia which she suffered. But returning, she found that of D. Irenaea one eye was now wholly consumed, the other ruptured also and black like coal, so that she saw nothing at all, nor had hope of recovering sight. So, and the cure of the blind matron. the aforesaid Lady asking, she approached Mary Magdalene: who bade that the sick one should commend herself to St. Francis, and visit the image of the Annunciation; but both, in honor of St. Francis, should for a year be clothed in gray; and so it would come to pass that D. Irenaea would recover her pristine faculty of seeing. Elizabeth returned, and related what had been commanded her; which both when they had begun to put into execution, within a few days each eye of Irenaea was restored, and the grace received they ascribed to the prayers of Mother Mary Magdalene.

[130] Not rarely also she foretold the deaths of her Sisters. She foretells the deaths of various Sisters. For when there was in the monastery a certain young girl of the family of the Gianfigliazzi, by name Sister Mary Catherine, soon about to make Profession, and enjoying full health; the Blessed one foretold, that she would survive the Profession made only a short time. The prediction had its outcome the sixth month after, when she passed to the other life. But three days after her death, when the Saint prayed for her, placed in ecstasy, she saw her freed from the pains of purgatory ascend into heaven; and at the same time understood another Novice, Sister Mary Innocentia Dati, then well enough, would quickly die; as in fact she was soon made sick, and within a few days died. When another young girl of the same monastery, Sister Mary Benedicta Victoria was not gravely sick; the Blessed one foresaw the disease would grow heavy, and thence she would die: and wishing this indicated to her Sister, there also a Nun, What, said she, wouldst thou say, if thy Sister should die? At which interrogation when she was disturbed, the same Blessed one subjoined: Do not take it ill, but conform thyself to the divine will: which indeed she had to do, because one month thence Sister Mary Benedicta died. To another she foretold, that she would die without the Sacraments. Who consternated by that announcement, brought the matter to the Prioress; but she persuaded her to prepare herself for a death of this kind; nor in vain, because on a certain day a pectoral vein being burst, suffocated her within a few hours in her own blood, nor could she receive the Sacraments of the Church. But while the Blessed one labored with her last infirmity, Sister Mary Magdalene Berti prayed her, that if it should happen that she were called hence by God, she would wish to take her also three days after: because she believed she could not survive, for the great charity with which she pursued her. There was present Sister Alexandra de Beccuto the Infirmary-keeper, young and vigorous: who hearing the words excipiently said; Do thou, Mother, grant her this grace, that thou take her with thee into Paradise. Then the Blessed one smiling, and turned to Berti; Not for thy sake will I come, said she, but for the sake of Sister Alexandra. And as she had foretold it was done: for one year after this prediction the Blessed one died, and after a two-month period thence spent, Sister Alexandra also closed her life. But significantly at the same time, speaking of a certain Nun with the Mother Prioress, she said these words: Take heed, Mother, because this Sister will shortly die. The Mother Prioress was stupefied at these things, because that Sister then enjoyed the best health: but scarcely had eight days passed, when she was made sick with a grave disease, and on the seventh day of it made an end of living.

[131] Her own death also she foretold; because in her graver maladies hearing the physicians despair of healing her, she often said to the Prioress, and even her own Be secure, Mother, because I shall not die so soon. Moreover, one year before her death, when the physicians urged that without delay she should receive extreme Unction; she answered absolutely, though humbly, that the time was not yet at hand. But in the year 1607 on the 25th day of April there died a certain Nun of that monastery, and its day, called Sister Ursula Vivioli; who as she expired, some of the Sisters soon brought the news to the Blessed one, then lying down for grave infirmity; who answered; And I in the following month on this day shall die. Then one of them, remembering that that year the feast of the Ascension fell on the 24th of May, and believing that the Saint said she would die on that day, said, I would not wish to die on that day; for it will be the feast of the Ascension. But the Blessed one replied, On the day of the Ascension, I shall still be here: and so it happened, for she died the day after the Ascension, that is on the 25th day of May, and certain other circumstances. in that very term of one month elapsed from the prenoted death of Ursula. But a few days before she died, she foretold that a certain Sister would shortly follow her: and asked that she would pray for the recovery of her health, she said it was of the divine will, that she should die: which also on the sixth day after the death of Sister Mary Magdalene happened. To that Novice, whose secret desire of entering the Choir the pious Mother is said above to have satisfied, it happened by turns, on one of those nights, which were the last of the sick one, to watch by her. She went with reluctant mind, because she feared to remain alone by one dying; yet she dared not disclose this very thing, impeded by human respect. But the sick one said to her entering, Sister Angela Catherine (for this was her name) come confidently, because when I die, all the Nuns will be present; as also it was done. With a like spirit of prophecy she foresaw also many other things, pertaining to the good state of the monastery: which however are passed over, lest the narration become too prolix.

CHAPTER LXIX

[132] On the 4th day of April of the same year, rapt in spirit it was granted her to see in Paradise the glory of Blessed Aloysius Gonzaga of the Society of Jesus. she sees the glory of Blessed Aloysius Gonzaga, But astonished at the sight of so eminent an object, she began to speak by intervals in this manner, which the lines here interposed at the spaces of the speech denote. O what glory Aloysius possesses, the son of Ignatius! I would never have believed it, had not my Jesus shown it to me. — It seems to me in a manner, that there is no greater glory in heaven, than that which I see Aloysius to have. — I say that Aloysius is a Saint. — We have in our church Saints (she understood those, whose Bones or Relics were there) who are not endowed with so great glory. — I would wish that I could go through the whole world, and say that Aloysius, the son of Ignatius, is a Saint: and I would wish that I could show his glory to all, that God may be glorified in him. — So great glory he has, because he wrought interiorly. — Who shall ever be able to explain the value and virtue of internal acts? There is no comparison of the extrinsic to the intrinsic. — Aloysius here below placed in the world, on account of the excellence of his interior acts had his mouth open to the gaze of the Word. She wished to say, that that Blessed one loved the interior inspirations, which the Word put into his heart; and as much as he could, he endeavored to put the same into execution. — Aloysius was an unknown Martyr; for he who loves thee, my God, knows thee so great and infinitely amiable, that it is a great martyrdom to him to see, that he loves thee not, as much as he would wish to love; and that thou art not loved by creatures, but offended. — He made himself also of his own accord a Martyr. — O how greatly he loved on earth! and therefore now he enjoys God in heaven, through the fullness of love. — He shot arrows at the heart of the Word, when he was mortal: now when he is in heaven, those arrows rest in his heart, because now he understands and enjoys the acts of love and union (namely the arrows just spoken of) in which he exercised himself. — She saw then that this Saint prayed exceedingly fervently for those, who had spiritually helped him on earth: whence she said; I too wish to devise a way of gaining souls, that if any of them obtain Paradise, she may pray for me; just as Aloysius prays for those, whom he had as helpers in this world. And here she ceased to speak.

[133] and this before the Archbishop she duly testifies. But when the Reverend Fathers of the Society of Jesus had understood, that Mother Sister Mary Magdalene in a rapture had had so great an indication of the sanctity of that their Blessed one, they urgently demanded from the monastery a written copy of what was related above; which was most promptly expedited for them, because those Fathers had always much helped that monastery in spiritual things. And that the whole matter might be held approved with greater authority, they took care that it should be confirmed by witnesses worthy of faith, and duly examined. Wherefore at their prayers the most Illustrious D. Alexander Marco Medici, now Archbishop of Florence, in the year 1606 on the 15th day of April, came to the monastery; and having entered it, the aforesaid devout Mother, who on account of her disease could not raise herself from her bed, he minutely interrogated upon that deed, before the Father Governor of the monastery, and two Presbyters whom he had brought with him, and D. Nicholas Rogetti Notary of the Roman Rota. And the good Mother always with profound humility and reverence answered each interrogation; affirming that true was that, which, as has been said, she had spoken in a rapture concerning the glory of Blessed Aloysius. But it cannot be told, how great bitterness of heart she felt thence; for she had not expected to be questioned about such things: nor was there found a way to console her, so greatly did she shudder that her praises were divulged, and all full of grief she said: Can it be, that a vile creature, such as I am, ought to be noted and written in books, and named in the mouths of men? At length that she might in some way be contented, it was necessary that the Confessor should tell her, that this had happened by the will of his divine Majesty, that his glory in that Blessed one might more resplend.

CHAPTER LXX

[134] In the year 1602 there happened a case, similar to one already related above. When a little vessel of wine had been spoiled, the Nuns recurred to Sister Mary Magdalene. She corrects spoiled wine, Wherefore on a certain morning, after Communion, she approached where that vessel was: and a prayer being made, the wine returned to its natural goodness: as the Nuns with an oath testify, who had been present at the miracle. In the same year Sister Mary Ginori, a professed Nun, was tortured with bitter pains of the stone, which now for three years she had endured: but particularly on a certain occasion, for six continuous days and nights taking no rest, she heals the stone, she seemed to herself to approach the last term of life, because she could no longer bear so excessive a torment. But visited by Sister Mary Magdalene, turning to her, she said: My Mother, I beseech pray the Lord, that he mitigate these pains, that I may patiently endure them; for I greatly fear, lest they bring me to desperation. These things heard, immediately the blessed Mother composed herself to prayer, and suddenly the sick one seemed to fall asleep; but awaking, she found herself altogether whole and free, through the fervent prayer of the servant of God, as she herself with her own mouth with an oath even today testifies. At another time it happened that Sister Mary Magdalene Mori, laboring with sciatica, which for eighteen months had tortured her, so that she could not rise from her bed; while Sister Mary Magdalene on a certain Friday was rapt into ecstasy, amid meditating the mysteries of the Lord's passion, likewise the sciatica felt herself inwardly moved, that if she betook herself to her presence, she would be freed from her disease. So she was led by the Nuns before the devout Mother, still placed in a rapture: and she placing herself on her knees before her, had her side touched, in which she was tortured: and soon, she felt herself freed from all pain, and the infirmity dispelled, which for the rest of the time of her life she never more suffered: as many Nuns still surviving make faith. and a wound in the arm. Likewise when Sister Mary Catherine Chelli for two years had been under the care of the physicians, on account of a horrible wound in the right arm, which open in three places had even cast out a little particle of bone with pus; on a certain day weighed down with more than the usual pains, she recurred to Mother Sister Evangelista Jucundi, that she would help her. Who to her, divinely inspired, answered, that for help she should approach Sister Mary Magdalene. Which when she had done, the bandages being drawn from the arm, she even took out the wound-cloths; and soon the pains ceased, and in a short time entire health succeeded, not without great admiration of the physicians who had tended the sick one. That Nun even now lives, and together with others then present makes faith of the miracle. Besides these and other graces, related in their place, several miracles in the monastery by her merits she wrought, which for the sake of brevity are omitted. It will suffice to say, that there was no Nun there, who did not receive through her prayers some most singular benefits from God. But those who now survive in life, all with an oath affirm and testify the mighty works, which the Lord did in his beloved Spouse.

CHAPTER LXXI

[135] Scarcely had she completed the wonted time in the office of Mistress of Novices, and for another three years had been confirmed in it, Confirmed in the office of Mistress when in the year 1602 a continual catarrh came to her, joined with a vehement cough, which so began to fatigue her, that in a short time she was exhausted of strength. Yet she making little of it, would never depart from the rigor of the life instituted, but rather did more and harsher penances, fearing lest the devil's it should be cunning, wishing to move her from the proposed severity; and therefore she said, she is exercised with a grave catarrh, O how necessary it is to attend to oneself, because the human sense is so sluggish and pusillanimous, that it esteems drowsiness in doing well to be weakness and infirmity, so far as to indulge itself some rest. But turned to herself she subjoined, I know thee well, nor will I ever do thy will, but I will comply with the divine will. Meanwhile the evil grew heavy daily, and in the year 1603 in the month of April a pectoral vein was burst for her, a pectoral vein being burst she vomits blood. so that she vomited a great quantity of blood through her mouth. Yet she did not manifest this to anyone, fearing to put a new care of herself upon any one. But on the following day, having accompanied a Novice to the grates, she returned to the vomiting of blood; which not being able to conceal, she was bidden by obedience to take to her bed, and to apply some remedy. To this command she indeed then obeyed, but after a little quiet of a few days she returned to her wonted exercises, abstaining from all further remedy, and judging that she could overcome all the difficulty of natural indisposition by heavenly favor, although she herself sometime said, Often with suspended thought I doubt, whether I am the same as before: because before I seemed to myself with determined mind able easily to sustain anything; but now the greater effort I apply, the more weak and prostrate I appear.

[136] Yet the Superiors did not dare, after they had seen in her so great prodigies, to enjoin her by obedience, either to enter the bed, and weakened to the extreme she denies that she will die, or to remit anything of the too great rigor of her life; although they ceased not to ask her: but she on the contrary mixed bitter tears with affectionate prayers to God, that he would not permit her to be seen sick, though she was. In the following month of July again she began to vomit blood; and was brought to that point, that she no more admitted food, and without great weariness could not advance two steps: wherefore then at length she was compelled by the Superiors to take to her bed. She obeyed without any delay (so greatly did she esteem obedience), but because she feared beyond measure, as I have said, lest this should be the cunning of a diabolical fraud, with the greatest grief she took the necessary refections. And in this state she remained up to the second of August with singular patience: when the cough growing more harsh, and convalesces in some measure, again she vomited copious blood, whence the physicians thought she would be suffocated in it: and in this so grave peril she persevered up to the feast of St. Lawrence, when no remedy could be found for staying the gore. There stood at that time around her bed the Sisters, full of mourning; but she gave courage to all, firmly asserting that she would not die, before she had completed the office of Mistress of Novices: which also was done. For a little after somewhat relieved from the disease, and with the others keeps Lent. about the feast of All Saints, she resumed that governance with incredible gladness of the monastery. There returned to her indeed thereupon the bloody vomit, but she made nothing of it; and to the Novices afflicted on that account she said, that they should not fear, for she was certain, that, although she should vomit a whole vessel of blood daily, yet she would complete the time of her office. Nay even, though so ill constituted, she obtained from the Superiors, that it might be lawful for her to begin the Lenten fast of the year 1604, and she prosecuted it up to the Saturday before Passion Sunday; when, a new eructation of more copious blood supervening, she interrupted it from obedience; yet so that with tears she said, that on account of her sins she had not been worthy, to keep Lent with the others: which after eight days she resumed, and brought to an end.

* Chapter 112 * Chapter 73 * Chapter 72 * Chapter 73 * Chapter 112 * Chapter 138

CHAPTER XIII.

The last disease and death of the Saint.

CHAPTER LXXII

[137] On the feast of St. John the Baptist in the year 1604 rapt into ecstasy (this was moreover the last rapture, which became known to the Nuns) she understood from God, In the year 1604 instructed concerning the rest of her life, that henceforth up to death she would be continually sick: whence with cheerful countenance she said, O my Jesus! Dost thou wish that I become like a little infant, nay dost thou wish that I be reborn? And all wondering she subjoined, O how small I must become! so that on account of that smallness these my souls may no more know me. Wishing to say, as afterward from obedience she related, that on account of the disease she would lead a life so unlike the former, that she would seem to be reborn to bear a new cross. But this altogether happened: because thence she labored with so great aridity of spirit, that God seemed to have deserted her. Yet she more kindled to do the will of God, offered herself prompt to any labor whatever, and then was restored to her senses. Meanwhile she completed another three years of her office. the Subprioress is elected: But because the Officials were to be changed, she fearing lest she should be elected to some other duty, (for it had been hinted that this was being done, that, a dispensation in the defect of age being sought, she should be made Prioress) humbly indicated that it would be pleasing to her, if account being had of her extreme weakness, she could obtain some rest; and especially on account of the disease by which she was continually worn: but she said this, not for any solace of the body, but that she might escape prelacy. Yet the Nuns gathered into one, the eminent virtue of that blessed soul being considered, elected her Subprioress of the Monastery in the month of October of the same year. She admitted the duty imposed on her, but with great grief, believing herself inept for the discharge of so great a debt; nonetheless, as she was wholly resigned to the will of God, she quickly composed her mind, and gave a beginning to the duty to be discharged with a singular example. But scarcely had eight days passed, and seized with a fever and fastened to her bed, when it pleased the blessed God to send her a fever, and so vehement a pain of the head, that she was compelled to take to her bed; however much she still found a way, by which she could every morning hear Mass, and be refreshed with the food of Angels: thence returning to her cell, she remained so weak and afflicted, that for feebleness she was believed about to faint. Yet the great devotion toward this heavenly Banquet overcame the infirmity, by which goaded she exposed herself to the same inconvenience daily, so that sometimes at the same time she was seized with an extraordinary fever, nay endured the most bitter pains thence up to death day by day: because since for too great attenuation she could not sustain the body, unless every third hour through the day she were fed, she sustained all that trouble patiently for the desire of communicating. And when sometime she was admonished by the Sisters, that for such a cause she should cease daily to approach the sacred Table, yet daily she rises for Communion, that she might better comfort her body; the good Mother answered: If it seems to you that on account of my unworthiness I ought not to communicate, I will gladly be deprived of that good; but if for other causes you are moved to persuade me this, unless that very thing be commanded me by the Confessor by obedience, I will never do what you persuade, even if I had to die for it: for I am certainly persuaded, that without the help of this most holy Communion I could not tolerate the pains of continual infirmity, and so great desolation of spirit: because I feel that after the reception of this vital Food, I receive new vigor to resist my temptations.

CHAPTER LXXIII

[138] Meanwhile it greatly afflicted her, that she was compelled to remain in bed; because being naturally exceedingly active, she received thence great mortification: she patiently endures the troubles of the disease and she was wont to say, that God could not have sent her a penalty, from which her nature abhorred more, than this. But because she certainly knew this to be the will of God, it cannot be told how cheerfully she endured even the greatest straits. Eight days before the disease invaded her, hearing in the Refectory read the Life of some Saint, who for God had endured much; she was so kindled to suffering, that again most fervently she offered herself to any occasion pleasing to him, forgetful of her past afflictions. For when sometime one Sister said; Mother, and desires to be deprived of all solace: does it not seem to thee that those things were a great cross, which thou didst endure in the five years of thy probation? immediately she answered, that hitherto she had never had such a time, which was of pure and mere patience; because even in that five years she had tasted some heavenly sweetness, which sweetened any pain whatever. But what now I ask of God, she said, is, that he grant me pure suffering, which is mixed with no spiritual taste: and, through the confidence which I have in the divine goodness, I hope, that before death I shall obtain such a grace: for I know that those precious delights of internal tastes, which are so greatly esteemed, in the heavenly fatherland have no place. There remained not frustrated of its effect so kindled a desire of suffering; for the holy Mother was reduced to that point, that in this cross of her infirmity she was made in a manner like her Jesus, when he was afflicted with the most intense pains of his crucifixion. But although for her service the Sisters were prompt and present, yet she received thence no solace; which obtained, saying sometime, that she had a breast capable of nothing else than troubles; and that all that, which formerly was a solace to her, was changed into grief and pain.

[139] Her labors grew and the peril of life increased day by day; yet in her the desire of ever suffering more did not decrease: whence amid the torments, time and again turning her eyes toward heaven, she gave thanks to God, that he had preserved her among the living up to that time, that according to her will she might taste pure suffering for his love. Sometime considering all her members, afflicted with continual torments, she said: I know that my faults are such and so great, that I deserve a greater punishment than this. Moreover for two continuous years, day and night she was so afflicted with the pain of her teeth, that sometimes she was compelled to burst into laments, she is afflicted also with the pain of teeth, when no remedy could be found for relieving her. But so great was that torment, that she could not press her teeth together: and compelled to take food, she was also forced to weep for the vehemence of the torment. The same pain consumed and corroded all her gum, so far, that at length her teeth one by one fell out for pain. and the difficulty of taking food, If ever there came to her an appetite for some thing, she would have esteemed it a notable defect to manifest that defect by any sign: and because a certain noble matron, most devoted to her and the monastery, charity impelling her, had sent some delectable foods, by which the afflicted Mother could in some measure be refreshed; she perceiving this, began to be anguished with no small scruple, and would not taste them. But because there was now found nothing more, which could nourish her, the spiritual Father persuaded her, that she should try them, bidding her to be free from all scruple whatever. She therefore acquiesced, yet she suffered great trouble in taking foods of this kind: and often she said, that in the time of infirmity nothing else was to be cared for, than that holy poverty should always shine. Therefore, the more exquisitely the dishes were prepared, on which she had to feed, the more affliction and pain they brought her, who always kept her mind fixed on the Life of Jesus Christ, who for the cause of our salvation repudiated all taste and solace. The pains also of the head tortured her more and more daily, but especially on Friday: for on such a day, after the crown of thorns once received from the Lord (as in the second part will be seen) she always suffered the greatest pains.

[140] Moreover from hour to hour she felt her body transfixed as it were with certain darts, with a very atrocious pain: and the cautery, which the physicians had ordered to be made, to relieve her disease in some measure, cruelly afflicted her: for instead of the solace, which it ought to bring, it brought incredible tedium and troubles. Wherefore many times turning her eyes to the Crucifix, she said, My Lord, unless thou give me help and strength, my body cannot endure so great torments. Much trouble also brought her the thought, by which she feared, and with the fear of offending God in these things. lest she should offend God by voices expressive of her feeling, to which sometimes the pain compelled her: and therefore she prayed the Sisters, that for her they would pray God, that she might be able to endure so great troubles without any even the least offense of him. But that thought so vehemently pressed her, that often with profound humility she said to the Governor of the monastery, Dost thou believe, Father, that I can be saved? And when he wondering answered, Why dost thou ask this? the good Mother subjoined, A great thing indeed it is, my Father, that a creature, who has done no good in her life, ought to appear before the supreme purity of God: and again she asked, Dost thou believe, Father, that it will be that I be saved? But in this especially shone her humility, who had lived so holily, and had been enriched by God with gifts so singular.

CHAPTER LXXIV

[141] Because she had asked of God pure suffering, if ever anything happened to her which seemed to have even the shadow of solace, meanwhile she discharges her office as she can, she much feared, lest in it she should offend God, and lest on that account she should have to endure eternal pains. And when sometime it had been said to her by her spiritual Father, that before death she would probably perceive much consolation; This, said she, and consoles others, I do not ask of my Lord, but only patience to bear the pains well: by which so atrociously afflicted, she ceased not according to her power to discharge the office of Subprioress, suggesting opportune counsels to the Sisters coming to her. But when she abdicated it, she nevertheless kept the care of the juniors pertaining to the said office; and with great charity she exercised it, even in bed instructing and correcting them. But it was wonderful, that none departed from her without the highest satisfaction: more wonderful, that she though so greatly afflicted, yet seemed wholly forgetful of herself, when solace was to be given to another. This when it had been noticed by some, they began as a remedy for her pains to represent to her the miseries of others: for then she repressing her own tears and groans, endeavored to appear with a more serene countenance, until she had brought solace to those seeking it. Meanwhile her pains and labors increased daily: and now in her breast she felt as it were a razor cutting her members; now in her head as it were the blows of mallets, and other infinite pains. Wherefore had she not so promptly first offered herself to suffering, nor had so vivid a knowledge of that dignity, which the endurance for the love of Jesus brings; without doubt so great troubles, greater than can be believed, could have wrung from her some words of impatience. But it was a spectacle especially worthy of commiseration, to see a body so consumed, although wonderfully attenuated, that the bones made in the bed as it were great furrows, nor could she be relieved by the Nuns without suffering intolerable torments. Meanwhile there was to be noted her highest purity, when to the Sisters rendering her obsequies of this kind she said; Do you believe, that these touches and motions, which you make to relieve me, in any way offend virginity or modesty? If you believe this, I will force myself, to move myself without your help, or certainly I will remain always in the same place. A sign indeed evident, that, as she had confessed to the Confessor, she had never known or experienced anything contrary to chastity.

[142] and though she often seemed near death, The physicians were ignorant, nor could devise a cause, which could so long preserve a body so constituted, and make it equal to so great torments: and the Nuns themselves altogether wondering often said, that it was impossible for her to survive eight days. Yet those passed, and weeks, and months; so that human prudence remained confounded, and reckoned the matter a miracle; since she was reduced to that point, that the Nuns scarcely dared to enter to visit her, for the horror of so lamentable a spectacle: but when they entered, they could not contain their lament, they lost their speech, nor dared to fix their eyes on her, and often departed without a word spoken. The Father Governor, who every morning brought her the most holy Communion, not rarely considered her fixedly; vehemently doubting whether she had strength enough to swallow the sacred Host, and fearing lest in that very act so devout her life should fail her. Nonetheless thereupon she resumed some vigor, and wished daily to hear the sacred Offices; to which, while they were recited before her bed by two Nuns, she was most attentive, herself even pronouncing some of the Versicles. But daily she offered to God the blood of Jesus Christ, when also before the most holy Sacrament she asked pardon for her errors. and prayed for sinners, for the souls of purgatory, and afflicted persons, and any other necessities commended to her. And when sometime she had understood, that in a certain monastery it had been instituted, that the Nuns gathered in the Choir before the venerable Sacrament, one by one all should ask of God pardon for their offenses; she wished the same to be put into practice in her monastery, nor did she suffer to be absent from such an act; but commanding herself also to be carried thither on her little bed, when her turn had come, all trembling and using words of the greatest humiliation, on her knees she asked pardon of God, and prayed that he would have mercy on her in death: then turned to the Nuns, likewise on her knees she asked to be forgiven the worse examples and scandals given by her; so that she moved all to lament.

[143] At length after five years of so grave infirmities, in the year 1607, May 13, to be fortified with extreme Unction. she was admonished by the physicians to receive extreme Unction: for they judged that beyond two or three days she could not live. But she, as it were presaging her near death, promptly delivered herself to their will, with great humility preparing herself to receive that holy Sacrament. That day in the morning, which was the 13th of May, she had communicated from the hands of the Confessor: to whom also with great fervor she commended the monastery; promising him, that if she were received into Paradise, she would earnestly pray God for it, and for all the Nuns, that in a short time they might see one another again in the kingdom of heaven. She asked then the Prioress, that she would bid all the Sisters to be gathered before her; from whom she asked pardon for her defects and the bad example given, exhorting them to preserve themselves true spouses to Christ Jesus. But among other words of great edification, she gave them thanks, She foretells a longer life for her Mistress, that they had sustained her in their community, affirming herself to have been unworthy of such a place; yet she hoped, that through the merits of the pious Sisters, now translated into the other life, she would be joined to their number, an indulgence of her offenses being obtained. Afterward she humbled herself much toward Mother Sister Evangelista de Jucundo, under whose care she had always lived; giving her thanks for the labors undertaken for her sake, and asking pardon for the defects committed against her; promising that she too would pray for her longer life in heaven, and gives three admonitions to the Sisters: and that for the common good of the monastery God would make her attain the age of her holy Patron; as we have seen done; for she who then was seventy-three years old, lived up to ninety-two, having piously died first in the year 1626. Then she gave the Nuns three admonitions. First, that burning with great zeal of keeping the Rule and Constitutions, they should choose rather to endure anything than to permit their relaxation, and that in the choice of Superiors they should especially intend this. The second, that in every thing they should seek and love religious poverty and simplicity, and forgive her, if by her singular manner of food and clothing, she had given them any trouble, because such had been the will of God. The third, that joined together in charity they should be one heart and one soul; so that each should rejoice more in another's good than in her own, firmly persuaded, that others are fitter than they are instruments of the divine glory. Finally when she had had sung to her the Nicene Symbol, the Preface of the Trinity, and the Symbol of St. Athanasius, she received from the spiritual Father extreme Unction: in which act she herself answered to the Versicles and to the Litanies, nor ever turned her eyes from the sight of the Crucifix, which she continually held in her hand. Then nothing else was to be heard than the sighs and sobs of the Sisters, prostrate around the bed of the excellent Mother and inconsolably lamenting. But after she had received the aforesaid Sacrament, for the consolation which she drew thence she was made serene in her whole countenance, yet she affirms that some days still remain to her. and all pains seemed as it were utterly to have withdrawn from her. Whence turned to the Confessor, she said: I understand, Father, that thou hast purposed tomorrow to visit the Hermit Fathers of Monte Senario: I tell thee to go secure, nor fear anything for me, for returning thou wilt find me alive: meanwhile I ask, that thou commend me to their prayers: because I have much confidence placed in them, that the Lord may grant me grace, by which I may be saved. But when the Governor answered, that on account of her grave infirmities he would not go there; again she said to him: Go boldly, because thou wilt find me alive. So confidence being taken he went whither he had determined, and after three days found her in the same state.

CHAPTER LXXV

[144] The Oil of extreme Unction, as has been said, being received, in those thirteen days in which she survived, she was much fatigued by pains, so that they decreed to gather to bury her; Amid the highest pains, and the little flesh, which remained upon her sick bones, for the magnitude of the torments distilled copious sweat continually, by which not only the coverlets, but the mattress itself was moistened; so that it was necessary to depute two Sisters, who continually assisting should dry her with linen cloths. She nonetheless, wholly intent on the salvation of her soul, only thought, by what new ways assuring her salvation, she might render herself pleasing to the divine Majesty.

[145] But she greatly commended herself to the prayers of the Sisters, who did not neglect, one after another, to bid her farewell and in bidding farewell each to commend their pious desires, she counsels each one well, and to ask this or that grace. Which some considering more attentively, said, it seemed to them that this servant of God, in that her most poor little bed, was like a certain great Queen, within a few days about to go to the kingdom of her Spouse: and she promised all far greater help from heaven, than she had been able to bring them on earth, and said: If I, while I lived, would gladly have spent my life for the greater perfection of each of you, only on account of the love by which I knew you to be loved by Jesus; how much more shall I do this, if by the mercy of God I shall have obtained paradise. Many prostrate on their knees asked pardon for the troubles, created for her by their defects: others approached, and gives thanks to one doing her injury. to ask counsel and light: and she receiving each one kindly, gave each opportune admonitions and solaces: nor was any other speech heard from her mouth, than of God, of death, of paradise, of Evangelical perfection, of the religious order, of love, and of observance. There was however among these a certain person, even in such a moment, not shrinking to affect her with a very grave injury, a few days before her death: which she received with so constant a mind, that with a singular demonstration of benevolence she dismissed that person. But to a certain one of her disciples wondering at this, she said: I did this, Sister, that I might show myself grateful for the benefit received (reckoning a benefit, what had been an injury) and she subjoined: I rejoice indeed, that I did not die before this suffering came to me.

[146] She professes to have done all things from obedience: Although concerning the truth of her revelations she was more than morally certain; yet as her humility made her always live in holy fear, lest there should underlie anything of diabolical illusion; so in those last days she solicitously asked the Father Confessor, whether he believed she had been deceived. But when he had answered, If thou hast followed the lead of obedience, thou oughtest to remain altogether secure, that thou couldst by no means have been deceived; she subjoined: Indeed I do not remember to have ever done anything without obedience, but by it through the Superiors I always simply suffered myself to be led; and in all my other things whatever I had nothing else in mind than God present. Far from her was all fear of death; and therefore the Sisters spoke of it with her most freely, equally as of any other thing: nay even she appeared to be delighted at the mention of it, and to burn with the desire of her near dissolution. But those who that last night assisted her, affirm, that in her countenance they seemed to read most evident signs of internal tranquillity; as also she had testified to the Father Confessor the day before in these words; Know, Father, that there is no part of my body not full of pains, although extremely desolate. but that in my heart I feel great peace. In those same last days, although she was worse than at any other time, yet all bodily solace, even ordered by the physicians, she refused; saying, Jesus on the cross had no solace; and so she desired to imitate him, dying, not only as to the body, but also as to the spirit desolate. Yet that she might perceive a little of at least exterior devotion, she had recited to her by the assisting Sisters, through those days and nights, the Litanies, the Penitential Psalms, the Athanasian Symbol, and other devout prayers. But the sacred Oil being received, she would never, in the few days in which she survived, be deprived of the Communion of the Lord's body.

[147] On the 24th of May understanding that she would die, On the 24th day of May of the year 1607, on the feast of the Lord's Ascension, over her, now almost destitute of voice, were recited the Commendations of the soul, amid the lament and sighs of the Sisters, who surrounded her with a mournful crown. Then turned to the Confessor she asked, when the Viaticum could be given her: and when it was answered her, that satisfaction would be made to her desire after midnight; in that troublesome, but glorious state, she began to speak with so great spirit of heavenly things, that she seemed to be dissolved into the jubilation of love. At midnight the Father returned to her; and to her, what had not been done before, he offered in the form of Viaticum the sacred Communion, before all the Nuns. Having obtained therefore what she had coveted, she asks and receives the Viaticum, she seemed to rejoice, and with the highest solace of soul to resume vigor. But now the term of this fragile life approached, for her aspiring to that crown, which once obtained is never lost. The Confessor therefore was called, at the twelfth hour after sunset, the next day about to expire, that he might be present at her death: and so two hours passed, up to the fourteenth, in psalms and hymns, because she had altogether lost the faculty of speaking. But when it was necessary for the Governor to go to celebrate Mass and to give the Nuns Communion, he departed thence: but while he prepares himself for the Sacrifice, he is admonished that the holy Mother is rendering to God her last breath. The Confessor therefore hung doubtful in mind; and that being disturbed he did not sufficiently discern within himself, which were more fitting; for if he went to the dying one, he could not make Mass and communicate the Sisters. But divine providence suggested to him, that he should bid to be said to her by holy obedience, that she should defer her death, until the Sacrifice being performed he should have given the heavenly Food to all.

[148] Incredible to tell! as soon as a command of this kind was brought to her, she seemed wholly to awake and be comforted: she is bidden to await the Confessor, and she who for many hours now had brought forth no word, sweetly smiling, with glad and clear voice said, Blessed be God. And asking some distilled drink to be given her by which she might restore her strength, she turned to certain Sisters present, and said to Mary Pacifica de Tobalia: I give thanks to God, that he has left me up to the end desolate and without taste. There is solace enough for me in his good pleasure: and again I offer him any spiritual consolation whatever, only that I be saved. While she nourished affections of this kind, the Father returned to her with all the Sisters: who poured around the bed on their knees, grieving and tearful, recited hymns and psalms, that that holy soul, amid the divine praises, so greatly beloved by her, might be received into the heavenly fatherland. At the eighteenth hour of that same day, which was Friday, at which very hour Jesus Christ our Lord had endured greater pains on the cross, and at length she dies in the 42nd year of age. she on the cross of such cruel pains, though with the highest quiet of mind and the least motion of body, closed this mortal life, on the 25th of May 1607, on the feast of St. Zenobius the Bishop of Florence. Her face and flesh, pale with long penance and infirmity, soon after death, changed in appearance into an utterly Angelic whiteness; and especially her countenance, resplendent with wonderful comeliness, breathed devotion to the beholders; and such it remained while it stood above the earth. But so far was it from striking horror into anyone, such as the corpses of the dead are wont; that rather the bystanders attested that they were comforted in spirit, as would happen at the sight of sacred Relics. But her holy soul, like a white dove, surrounded with divine light, and accompanied by choirs of Angels, flew up, as it is fitting to believe, to the bosom of God, to live forever. But Mother Sister Mary Magdalene died forty-one years old, two months, twenty-four days; having spent in Religion twenty-four years, three months, twenty-five days.

[149] O blessed soul, now while thou dwellest glad in that most happy lodging of charity and kingdom of love, She is invoked by the author, pour out I beseech ardent prayers to the supreme Deity for the daughters of thy monastery. Thou didst endure many labors and grave troubles, that thou mightest show them with immense charity the way of true salvation. But if so great was thy love in this miserable and fragile life; now when thou hast passed to the heavenly and art inflamed with a more ardent charity, with how great ardor shall we believe thee kindled in that most happy kingdom, since it was so great in thee among human passions and earthly affections? For the certifying of this no other proof is desired, than that they may experience thy holy help, receiving through thy prayers strength and powers to acquire those virtues, which most conduce to the eternal crown. Permit never that the infernal serpent should with the poison of discord disturb their holy purposes, or in this holy house break obedience, which is the mother of peace. Make that these thy Sisters, consecrated to God, may as much as possible become more zealous for religious observance; for the good state of the monastery, and intend nothing else in mind, than that they may put into execution so many salutary admonitions and commands, which they have received from their Superiors. Confirm them I pray in so kindled an affection toward purity of conscience and interior cleanness, that they may rather choose to expose their life to a thousand deaths, than to stain their soul with impure desires. Kindle in the minds of the Superiors set over them an ardent love of holy poverty, that they may not permit the property of even the least thing to creep in, and so the observance of common life may more flourish, and there may be among them always, as among the Apostles formerly, and the spiritual progress of each Sister. one faith and one heart: nay nor let them be affected toward themselves with superfluous love, but let them be always intent on complying inviolably with the divine will, and on mortifying their own senses, acquiring for themselves in this life a heap of perfect virtues. Nor moreover will I use many words, that for me too, placed in this vale of tears, thou wouldst be willing to pray the eternal God; trusting the promise which thou madest me with so great charity often, when in thy last disease I ministered to thee the most holy Sacraments. Now therefore, O blessed soul, all refreshed by the sweet breath of thy prayers, we hope from God the mercy of coming after this short pilgrimage to the high mountain of Paradise; where girt with eternal light, thou livest glad and joyful, beyond what any human thought, overcome by the greatness of the thing, can comprehend.

CHAPTER LXXVI

[150] Moreover the Sisters, seeing so dear a Mother destitute of life, The body lamented by the Sisters, filled with grief beyond what can be told, were poured out into tears over that blessed body. There stood on one side the Novices, on the other the Junior religious, whom she had governed; as also those who had been under the care of her, holding the office of Subprioress: but all the other Mothers together surrounded the holy corpse, occupied with pious and devout contemplations. And in this so mournful a spectacle now fervent sighs, now miserable sobs were heard, so that no one seeing them could have contained tears. Yet this grief was mixed with spiritual solace: and, as afterward, comparing their feelings among themselves, each declared—none of them knowing anything of another—that each of them had seemed to herself to be present rather at some devout festivity than at the death of a mortal man. But what is more wonderful, even those who had been less believing while she lived, and somewhat alien from her in mind, at the very instant of her happy passing, marveled that they were wholly changed within, nor did they doubt to proclaim her Holy and Blessed. Nor could the pious Nuns be sated with looking upon and again and again smelling the sacred body, which bore no mark of mortality: so much so that after the customary offices of the obsequies, performed according to custom, when now the corpse, sprinkled with flowers and laid out, stood in the Chapter place, throughout the whole XXV day and the following night, there never failed those who were intent on continuing the psalms and hymns: there were even those who remained unmoved in the place until midnight, and some who passed the whole of that night there wakeful.] But at the twenty-second hour, before the gratings of the church which afford a view into the Chapter, in the presence of all the Nuns, a spiritual sermon was delivered by the Father Governor in praise of the handmaid of God, extolling as many virtues of hers, and the next day exposed in the church, as, acquired by her on earth, had merited a heavenly crown.

[151] On the morrow morning the holy body was exposed in the church, to which, the report of her death being now spread through the city, a numerous multitude of people flocked together: and all strove eagerly out of devotion to obtain some of the flowers strewn upon the body, to kiss the garments, to touch the bier, crying out with a loud voice, Sister Mary Magdalene, blessed and holy; nor could they be torn away thence, desiring to enjoy the sight of a face so devout. Wherefore it was necessary, to satisfy the desire of the pious people, a very great concourse being made, again and again to cover the bier with ever new flowers: but also some persons had to be stationed for the custody of the body itself, lest perchance the people should pluck off something, as in a like case has often happened. But because, on account of the great concourse of the populace, the sacred Offices could scarcely be finished, from early morning until the fifteenth hour of the day the church remained open, giving to all free opportunity of seeing the holy Mother. At length, when some tumult was feared, it was indeed closed; but the doors did not cease to be beaten with continuous blows by those who most insistently begged to be admitted to the benefit of her sight. it is buried with difficulty toward night. Wherefore again toward evening at the twenty-second hour, one of the doors was opened, and lights kindled, that satisfaction might be given to the popular devotion, until the twenty-fourth hour. Then the church was again closed, and that blessed body laid within a casket, clothed in tunic, scapular, and mantle of fine linen, for their greater durability against the gnawing of moths: but at the second hour of the night, it was given to burial behind the high altar, with all the reverence that befitted such a handmaid of God.

[152] * [In the second year after her death, the Governor of the Monastery considered, In the year 1608, on May 17, the body exhumed, how continuous throughout all that time had been the concourse of people to the church, on account of the constant fame of sanctity and of miracles wrought at the invocation of Magdalene; and that the place in which the body had been buried was very damp; for this reason, that it was next to a wall always wet from the dripping that fell from the roof of the church; and on account of a well of water, removed only two ells therefrom; and he felt himself moved to take care that the deceased should be placed in a more seemly and drier place. Having therefore obtained license from the Archbishop of Florence, on the XXVII day of May 1608, which was precisely the anniversary of her deposition, he caused the sarcophagus to be exhumed. When it was opened, the whole body was found incorrupt, to the great astonishment of the Nuns; who knew very well that neither had anything of the entrails been removed, nor any balsam or aromatic spices been applied to ward off corruption. Moreover the sarcophagus was wholly damp, and the very garments; and the waxed cloth stretched over it, whole, it is transferred to the monastery, altogether rotten, was taken away in pieces: yet no stench was perceived, but the members breathed a sweet odor, everywhere unharmed, except that the face and feet had contracted something of blackness, and the tips of the nose and lower lip seemed to have turned to ashes. The Religious ran in procession, about the door of the enclosure, to receive the sacred deposit: and in that very sarcophagus they carried it within the monastery: where, finding all the members not only whole, but even pliable, they clothed them with new garments made of silk, and transferred them into another more seemly casket; until they should make a chest such as they had judged more fitting. This translation, from the former sarcophagus into another casket, and eight days after it begins to distill an odoriferous liquor for 12 years, was followed on the eighth day after by another prodigy. For the body began to distill from beneath the knees downward an oily liquor of most sweet odor, which, tinging cloths in the manner of oil, communicated to them a like fragrance. Since the Nuns knew not otherwise how to collect this liquor, they placed under the legs of the deceased cloths, which, thus moistened, they distributed to devout persons asking for some of her Relics. That distillation lasted altogether twelve years, that is from the year 1608 until 1620, and afterward ceased; the body keeping the same integrity, and pouring forth a most sweet odor from all the members; but most of all about the orifice of the stomach, whence exhales that sweetness which can be compared to no human one. So the Physicians testify, the physicians testify it was done by a miracle in the year 1612 and 25, who in drawing up the Processes, both informative and remissorial, inspected the sacred pledge several times; first in the year 1612, when the aforesaid liquor still gushed forth; then in the year 1625: and all things being accurately examined, they swore that it was incorrupt and without any indication of any opening; affirming moreover, that both that integrity, and the liquor and the odor, were effects of a higher and supernatural cause: which judgment of theirs, after diligent inquiry of the Roman Rota, the Congregation of the Most Illustrious Cardinals set over the sacred Rites approved.]

[153] * [Furthermore from the first day after the burial, the church of the monastery began to be most devoutly frequented by the Florentines: The frequency of those visiting the tomb continues, and many came thither for the sake of prayer, and commended themselves to the deceased, as to a Blessed and Holy one. At the same time the Mothers began to be solicited for Relics of those things which had served the uses of the living woman: and so thereafter the aforesaid church continued to be visited by many for her sake; and not only by Florentines, but also from neighboring places and cities. But chief in veneration she was and is to the people of Lucca, on account of the many and miraculous favors which they daily report received through her intercession. Hence it often happened, that many of them came in troops to the aforesaid church; some also, for greater devotion, having taken off their shoes at the gate of the city of Florence, barefoot: and both they and others always most eagerly sought something of her Relics. and of those asking for relics, They also sent thither a great multitude of Rosaries and Chaplets, to be applied to the sacred body: and, as some of them relate, there were thought to be few houses in their place in which there was not some image of the same Blessed one. The Nuns therefore, seeing so great a fervor of devotion in the people, began in the year 1609 to celebrate with peculiar religion the anniversary day of her passing, with a great concourse of citizens and neighbors. This concourse thenceforth took continual increase, Her Birthday begins to be celebrated, with the intervention of the Most Serene Princes: who not only on that day, but often at other times came, to honor the holy body: as also did Ferdinand Duke of Mantua, passing through Florence: who, not content to have seen it once, returned a second time also. Likewise in some monasteries, namely in S. Dominic of Lucca, and among certain Carmelite nuns at Montferrat, there was such devotion toward Sister Mary Magdalene, that, even many years before the Beatification, they kept her Birthday more festively. And about the same time, by some Nuns at Brussels, action was taken concerning the erecting of an altar to her: and to the same Joannes Baptista Magnani, a sculptor of Parma, bound himself by a vow in the year 1610. In the year preceding, the Life of the holy Mother came forth printed at Florence: and her life to be struck and struck again. and the copies being quickly sold off, the same was again put to the press in the year 1611, with the addition of many ecstasies; and again in the year 1621, a most rapid selling-off always following. By means of this Life, devotion toward Magdalene was spread among very many peoples and nations: therefore it was reprinted at Pavia, and translated into the English tongue by the English Catholic Knight Sir Tobias Matthew and printed in Belgium. It was also translated into the Spanish tongue by Father Friar Marcus de Guadalaxara, a Discalced Carmelite Priest at Saragossa in Aragon, Chronologer of his Royal Majesty. Thus God published and made manifest the sanctity of his humble handmaid, who so greatly always strove to remain unknown to human eyes: whence no other conclusion can be formed than that of the Savior, He who humbles himself shall be exalted.]

* Chap. 140

* Chap. 140

* Chap. 143

* Chap. 141

* Chap. 142,

* Chap. 144

* Chap. 149

PART THE SECOND

Containing certain singular favors granted to his beloved handmaid by Jesus Christ.

PROEM.

Hitherto, in the first part of this work, we have described the Life and death of the Venerable Mother Sister Mary Magdalene de' Pazzi: but because, as we have already indicated elsewhere, The argument of this part. it pleased us to omit some of her ecstasies; which, being somewhat too long, could have bred weariness in the reader; it seemed good to gather them again in this second Part, as those which contain certain principal favors which God did to this blessed soul while she lived. Besides, since they require the particular attention of the reader, separated from the Life they seemed able to be read more easily, when they did not interrupt the course of the history, more strictly drawn out. Not for that reason, however, has the order of times been neglected by us, in which the several things happened: so that, although related out of their place, they may nevertheless conveniently be referred thither, and the reader be rendered more secure of the historical truth. This admonition also I would have, that the lines, here and there interposed by the typesetters, denote the space of time which Sister Mary Magdalene again and again interposed in her words. For the rest, we are certain that, just as from the things contained in the first Part each one will feel kindled in himself living sparks of devotion; so also, reading this second, he will be the more inflamed to praise God, so liberal toward his servants, and to serve him by actions more pure and holy. May He himself be our helper unto both.

DISTRIBUTION OF THE CHAPTERS.

I. Of the raptures which she had every morning for forty days, after her Profession, having received the most holy Sacrament.

II. In ecstasy she discourses of the incarnation of the Word and the purity of the Blessed Virgin: and in the same fervor of devotion, S. Augustine appearing to her, inscribes on her heart in letters, The Word was made Flesh.

III. Jesus Christ shares with her the pains which he sustained dying on the cross.

IV. As she meditates on the Passion of the Lord, the sacred stigmata are imprinted on her by Jesus in her soul, and there are communicated to her in the same rapture also other excesses of spirit.

V. In an ecstasy of twenty-six hours, she becomes partaker of the pains of the most holy Passion.

VI. The gravity of the people's sins being shown to her by the Lord, she is vehemently afflicted: then, in the presence of S. Augustine and S. Catherine of Siena, she is espoused to Jesus Christ, and enriched with various dowries.

VII. The Lord, she being rapt for four hours, places on her head a crown of thorns, in the presence of the Blessed Virgin and other devout Saints of his; and communicates to her various understandings.

VIII. She remains in ecstasy for forty hours, in memory of the humanity of Christ, laid in the sepulcher for as many hours. She receives also in her breast the heart of Jesus himself, whom afterward she sees raised again, and recites Compline with her devout Saints.

IX. There are revealed to her by Jesus four chief means to attain purity: which is then granted to her by the same, with various understandings, in the presence of her devout Saints.

X. She sees Jesus conversing with the Blessed Virgin and the Apostles, and then gloriously ascending to the heavens.

XI. Of a certain ecstasy, continued through three days and nights, in which many things were indicated to her.

XII. The Blessed Virgin appears to her, midway between S. Angelus the Carmelite and B. Ignatius Founder of the Society of Jesus: by which two Saints there are communicated to her certain notices concerning humility and poverty.

XIII. The Lord God shows her the diversity of the pains of Purgatory, in which she sees the soul of her brother, accompanied by her devout Saints.

XIV. Of the great devotion which she had toward the most blessed Virgin; and of a certain notice communicated to her on the Vigil of her Assumption.

XV. She sees Religion in the form of a most beautiful Virgin: and concerning her she receives certain subtle notices, and also concerning the tastes which perfect Religious thence perceive.

XVI. The spiritual exercise which she performed every morning, with the oblation of her own self.

XVII. The acts of humiliation which she practiced to obtain internal purity.

XVIII. The acts of internal divine love, by which she was borne into God.

CHAPTER I.

The raptures of forty days after the so-called Profession.

CHAP. I

Beyond what can be believed it would be difficult, to relate all the understandings which were communicated by God to this devout Mother, Lying sick in bed, in the space of forty days following her Profession, during which she lay sick in bed, of an illness little known to the Physicians. Yet because it is not fitting to pass over the whole matter in silence, we shall indicate certain more particular and notable things. She was sick in those days so grievously, that she seemed at any hour to be about to be taken out of the living: yet amid such great pains, weak in body, but more vigorous in mind and more kindled with divine love, she did not omit to give signs of sanctity. For sometimes, although weakened by the malady, she went forth from the bed with incredible swiftness; and running briskly to the little altar set up in the chamber, she rises to her little altar, she took thence the Crucifix, and, unfastening it from the cross, embraced it in her arms, and walking now this way now that through the chamber, she said, Love, Love, loved by none, nor known. Then taking one of the companions by the hand, Come, she said, run with me to call upon Love, you also: accompany me, for I shall never be sated with crying out, My heart and my flesh have exulted in the living God. She seemed sometimes sweetly smiling, and with no small joy she said; Come now, my Jesus, give me a voice which may be heard through all the parts of the world, that that love may be equally loved and esteemed by all: but that worst poison of self-love takes away so high a knowledge, because it is contrary to divine love. You alone I will, and no other love. Who shall ever be able to think or recount your greatness? Eternal you are, infinite, unchangeable.

[155] Meanwhile she stood, with eyes fixed upon the Crucifix, which she held in her hand: she praises the love of the Crucified, and sometimes turning to the Sisters, she showed them his wounds, saying; See with how great love our Jesus has loved us. If creatures could know this love, and how grievously he is offended by them, they would rather choose a thousand hells with very many more demons, than now be where they are. O Love! great you are and worthy of all praise: but by itself it suffices to praise you. If all the tongues of men and of Angels, all likewise the stars of heaven and the tiniest sands of the sea, and also the plants of the earth, the little drops of water, and the birds of the air should become tongues to praise you, in no way would they suffice. Meanwhile being asked by the Sisters, whether she suffered no trouble, speaking with so great vehemence of affection, all cheerful and joyous she answered; How would you have me suffer anything, O my Sisters, when I deal with my Love, whom I so greatly desire? Do you not know that love feels no trouble? Then turned back to the Crucifix, which she continually held in her hand, and commends to him all creatures. she often commended to him all creatures, especially the Jews, heretics, and infidels: and that with so ardent charity, that she seemed as it were like wax to be dissolved before fire, by the benefit of that flame which burned continually in her breast. Whence, on one occasion among others, she began to speak thus: O Love! O Love! I beg you of yourself for creatures, that you make them love nothing besides you. Grant, O my Jesus! that those who with so great desire await you (she meant the Jews) be freed from that error of theirs, since you have already come once. Grant, I beseech, O my Jesus! that they may know their expectation to be vain and deceitful. Moreover those who have fallen away from you, the heretics I mean, grant that they return to you like wandering sheep, and revere and love you as their shepherd. Grant, finally, that all who believe not in you, may return to you, O Love! since they too are your creatures. O Love! If any soul could see what it is without you, it would be extinguished not by one, but by a thousand deaths.

[156] Contemplating the Passion of the Lord At that time it happened to her once, that with the Crucifix in her hand she passed whole sixteen continuous hours, in contemplating the Passion of the Lord: nor did she ever withdraw her eyes from it, perceiving by that gaze the sorrows and pains which he sustained for our salvation. Beginning therefore from the consideration of Judas, going to betray her Jesus, she wove a prolix discourse, vividly representing his perfidy. She saw afterward the Lord in the garden sweating blood amid the greatest anguish; and beholding his countenance befouled with that same blood, she uttered words testifying compassion, and apt to draw forth tears. She saw how he was betrayed by Judas through a kiss of peace, and seized by the Jews was bound. she sees the deeds done in the garden, But in such a sight, both against the Jews and with her Jesus she spoke, so aptly detesting their impiety, and extolling the love of her Spouse, that nothing else could be thought of her, than that the Holy Spirit was speaking through her mouth. But when she beheld her Jesus, seized and bound, led to the Pontiff of the Jews and cruelly dragged away; all anxious and dissolved in tears, and meanwhile gazing upon the Crucifix which she held, she said: before Caiaphas, Alas for me! how many injuries the impious Jews do to my love, while they lead him to their Pontiff! O Mary, O Magdalene, if you had seen these things, I am certain that you would have been as two most ferocious lionesses, which, bereaved of their cubs, run hither and thither quite furious, lacerating and tearing apart all whom they meet. Then turned to the Pontiffs, with so great energy of words she reproached them and called them devoid of mercy, that it sufficiently appeared, that the great love wherewith she was borne toward her Spouse made her so speak; especially since she also alleged the sacred Scriptures in a manner exceedingly wonderful.

[157] and before Pilate. When afterward, in the same contemplation, she saw her Jesus, bound to the column and struck with hard blows, it cannot be told how she showed herself to suffer inwardly, with how tender an affection she spoke with her Jesus; but on the contrary how much indignation she expressed against the Jews; not able sometimes to remain in bed, on account of the great pain which she felt: which grew even more upon her, when she showed that she saw her Spouse crowned with thorns, and exhibited to the Hebrew people with these words, Behold the man. But when she discerned that he carried the cross to the mount of Calvary, and that there he was fixed to it with all reproach; then truly her eyes might be called two fountains of tears: whence the Nuns, when she was now brought back to her senses, found her bed altogether soaked, as if for no small space of time it had been immersed in a full pool. And what was more wonderful, the moisture had penetrated even to the woolen mattress: but she herself remained so pale of countenance, and so full of sorrow, that, the gravity of the disease being added to it, the Sisters feared lest her life should quickly fail. She herself also said after the rapture, that Jesus had shown himself to her in the very manner in which he suffered, to satisfy her great desire, by which she had always wished to share no less in his pains than in the heavenly joys.

[158] At another time, after receiving the most holy Sacrament, she was rapt into ecstasy: from which restored to herself, Having received Communion, she related to the Nuns appointed to this out of obedience, how she had seemed to herself, by means of the heavenly Food, to be united and transformed into and with the blessed God, in a certain ineffable manner; because she felt nothing more than if she had been dead: which that it may be the better understood, will be noted here in the very words in which she related it, saying: I knew not whether I were dead or alive, in the body or in the soul, in heaven or on earth: but only I saw God, wholly glorious in himself, loving himself purely, knowing himself entirely, being infinitely capable of himself; loving all creatures sincerely with infinite love; being a certain union in the Trinity; one individual Trinity, one God of infinite love and goodness, supremely incomprehensible and inscrutable; so that I, because I was in God, did not feel anything of my own self; but only saw myself in him, not seeing myself but God himself; yet as much of the divine mysteries as a creature is capable of, still clothed in mortal flesh, well disposed and inflamed with divine love. she beholds her wonderful union with God. I remained, moreover, in that consideration about one hour, as I afterward understood when I returned to my senses. But that which in that abstraction of mind I tasted, I could never express in any words; because I could not, by reason of frailty, grasp that which was shown to me, and given to be understood and tasted. Yet I understood well, that on the appointed day of the universal judgment, God would exalt our bodies to so great sublimity and dignity, that it is impossible for me to explain it to you, or for myself to comprehend it: and therefore I seemed to myself inwardly to hear these words of S. Paul, That eye has not seen, nor ear heard, nor has it ascended into the heart of man, what God has prepared for those who love him. And when on this consideration for some space of time

I had lingered, and had weighed that great love wherewith God is borne toward creatures (whom therefore I commended all to him), I returned to my senses.

[159] At another time, after the most holy Communion, after her manner she was rapt into God, but never spoke anything; wherefore, constrained by obedience, she dictated these very words. I saw at that time, that unitive love joined and united me to itself with Jesus, making me know the greatness and purity of his love, in so far as I was capable: although then he made me see a thing so great, that I could in no wise wholly grasp it, Jesus saying to me, that he wished to give himself to be so known by me, she understands the dignity of divine love, that I might always be able to love him, nor yet ever be sated with loving. I understood also that he wished thus to imprint this on my heart, that remembering I might always love him; and that he gave me that abstraction of mind, that the soul might the better be able to unite itself to God. He then showed many things to come, and said to me these very words pertaining to love, That love may be more sculpted in your heart. He then added, saying nothing, that he wished that, like a mournful turtle-dove, I should always moan, and grieve that he is little known and loved by creatures. I understood also, that all those souls which are partakers of the blood of Jesus Christ, that is, which for love of him suffer something in the world, are comely and beautiful in the sight of God: and that, if any soul could know how great she is when she loves God, she would melt for sweetness. But on the contrary, if she knew her own deformity, when she is deprived of divine love; she would be turned into dust, or into something less and viler than that. Then truly, after my wonted manner, I commended all creatures to Jesus, and the rapture was ended.

[160] The forty days after the Profession being passed, those continual raptures ceased, in the time of those raptures wholly alienated from the senses. as Jesus had indicated to her would be, while that time was running. It was, moreover, wonderful to see, how she, as soon as she had taken that most holy Food of life, felt herself rapt by her Jesus, in altogether the same manner in which iron is drawn to the magnet. She remained with eyes cast upon the Crucifix, which she had before her bed; and so immovable, that when sometimes the Nuns standing by tried to touch her, yet she was nothing moved; and although she felt herself touched, yet she could not in any way show it, on account of the close bond of love by which she was bound to her beloved Spouse Jesus. It was also altogether wonderful, what learned and devout declarations of the sacred Scriptures she uttered in those forty days, so that in a manner she seemed to be of the great Theologians of God's Church: which truly could be ascribed to no other cause than the supreme wisdom, which made her thus discourse.

CHAPTER II.

There is inscribed on the Saint's heart, The Word made flesh, and on her soul are imprinted the stigmata of the Crucified.

C. II

[161] On the Vigil of the most holy Annunciation in the year 1585, when this blessed soul was contemplating the mystery of the Word incarnate, according to these words, Contemplating the mystery of the incarnation The Word was made flesh; suddenly she was rapt into ecstasy, and so remained from the twenty-second hour of that day, until the ninth hour of the following night. But in the beginning, with glad and joyous countenance, with eyes fixed on heaven, she began to speak in this manner. The measure of the Word is the bosom of the eternal Father; now the Word is made small, and the small womb of Mary is made great. How then, O Word, shall not lofty walls let themselves down to you, since your greatness is inscrutable, and your littleness incomprehensible? Fair and beautiful you are, O Mary, and full of all grace, through him whom you must contain. — There is no need any more of figures, Isaiah, because these are fulfilled in the virginal womb. — The will of the Father drew you from his bosom, O Word! and enclosed you in the womb of Mary: and she keeps me glad in this prison. — Truly, if I did not see you so greatly offended, I would be content: now these offenses and impediments compel me to desire dissolution from the body. — But if you show me that I must suffer them, grant that nothing separate me from you. — Return, my soul, return into the virginal womb, where all understanding fails and affection is nourished. — The power of the Most High shall overshadow you, and the grace of the Spouse shall console us. —

[162] she compares the offices of Mary toward her son with those to be shown by her, Full of grace you are, most holy Virgin; and blessed is the fruit of your womb. — The Spouse of our virginity now magnifies you. — You shall call him Jesus, and we Alpha and Omega: you shall give him milk, we blood, if not in act, at least in affection: you shall bind him with swaddling-bands, we with our breast: you shall show him every service, we for him shall give up all things: you shall hear from his mouth so many sad words, we shall attend to inner inspirations: you shall see his side opened to him, we shall make our nest there: you shall hold him dead between your arms, we God and man in our heart. — You shall lay him in the sepulcher, and we in the breasts of creatures, offering him to the bosom of the eternal Father. — You shall first see him raised again; but Virgins shall first receive the reward from him. — You shall behold him ascending into the heavens and we into serene and tranquil eternity. — You shall receive the Holy Spirit together with the Apostles, we shall receive him, because we are his temple and the crown of the Most Holy Trinity, praising and giving thanks and blessing the incomprehensible, inscrutable, and supremely unthinkable Trinity. — You shall offer to your beloved son your milk, we shall offer his blood to the eternal Father. — You shall delay the vengeance of the sinner, because the Word in your most pure, immaculate, unfading, and virginal womb assumed flesh, milk, and blood; we, supplying the defect with love and ready will, shall offer this to the coeternal, incomprehensible, coequal, inscrutable, and unthinkable Trinity. — You draw him to earth by the rays of your purity; we drive him from us by the flames of our sensuality, and cut him off with the knife of self-love. — O how greatly in you, Mary, the Word delights, on account of your great charity; but in us he delights, on account of his own charity. —

[163] and entreats her consent: Come now, Mary, answer the heavenly messenger. The throne of the Most Holy Trinity awaits that consent of yours. — O Mary! O Mary! delay not to say, Behold the Handmaid of the Lord, because all the choirs of Angels await your answer. — O Mary, give now at last your consent. O Holy Spirit, you, cooperating with her, shall take that most pure blood of Mary, and shall form the fair and ruddy body of Jesus, not little by little as men, but in a moment of time organized by your operation. — You are the consolation of Paradise, O most holy Virgin, our shield, the strength of the weak, finally (which most of all concerns us) our hope you are. — O how sublime is our humanity! namely in the Word. Behold in the divine vision and union it shall surpass the Angels, and shall restore what the wicked demon, the serpent, dissipated, The Lord possessed me in the beginning of his ways, before he made anything from the beginning. O Mary! you were from the beginning, with him who is without beginning: therefore it was just, that within you you should conceive him, who has neither beginning nor end.

[164] These things said, for a good space of time she stuck without speech, fixed in deepest contemplation: by S. Augustine appearing and (as she related after the rapture out of obedience) meditating on these words, The Word was made flesh; impelled beyond measure by the goads of divine love, she betook herself wearied: and adjusting her body, with her hands and arms she designated the place of the heart, that S. Augustine, who had appeared to her, might inscribe on her the words she desired. Wherefore turned to him she said, The blood, that is the inkstand, is opened, delay not, O Augustine. And in this excess of mind she was often compelled to say, on account of the divine heat which she felt, No more of love: no more of love, O my Jesus. Can it be, that, when you have suffered so much, I have not yet suffered anything? — O my Jesus! who shall be able to be grateful for so great a love? great things have the Saints done. — O my Jesus! would that I could give my life: grant at least that I be despised and held cheap, but without offense to you. — If I had a thousand lives, I would spend them all for you. — All things are nothing in respect of your goodness. Happy the soul which is united with you! Happy he who is fed and nourished by you. Outside of you there is no rest found in anything: but in you is true rest. — The more I find you, my Jesus, the more I burn with greater thirst to seek you. Afterward turning to S. Augustine, she said: You have written the sublimity of the Word in my humility. there is inscribed on her heart, The Word made flesh, John made him known to the world; you, Augustine, have made him in part known to me. Nor was the grace less, that this word, Word, was written by him in golden letters; and in letters of blood, Was made flesh: and that not without mystery: because, as she said, the gold denoted the divinity, the blood the humanity of Christ. Moreover from the same Saint she understood, that as a sign that she truly had these words written in her heart, she should always have before her the memory of the great Mystery of the Word incarnate.

[165] she praises the purity of Mary: But after she had received so great a gift, remaining nonetheless in the same contemplation, she turned to the supreme purity of Mary, and broke forth into these words. O Mary, your eyes dart forth the splendor of purity. O purity! O purity! Purity is exercised and possessed humility. — Never was there nor will there be humility without purity, nor purity without humility. — You have brought forth him who gave you the knowledge of purity, and who created it, and is to reward it. — Blessed are the clean of heart! Purity is a thing so worthy, so great, and incomprehensible, that a creature can neither grasp nor understand it. O unspeakable purity! how much it is needful to be clean and pure, to receive you! — O Word, how you search out our desires, affections, and purposes, before they are united to the spirit of purity! — Yet these worldly and sensual ones believe, that with their unclean sensualities and iniquities they can reach to that most pure and divine spirit. — They err more than once the demon did, when he wished to equal himself to God. —

[166] she marvels at the great works of the divine Word O Word! how admirable you are in the Father, wonderful in the Holy Spirit, wonderful in yourself, wonderful in every operation of yours! — Wonderful you are in the Father, appeasing the wrath (if indeed there be wrath in him) which he would have against us. — But what is more wonderful, than that the Father should be appeased by that very thing which could excite wrath, namely by blood? — More wonderful, moreover, is it to us considering, that he who is infinite and so great and powerful, who contains all things in himself, should permit himself to be offended by a thing so humble and vile as a creature is; and then so easily be appeased, through a humiliation made by the same creature. But this great and admirable work is wrought through you, O Word, by means of your blood, with the eternal Father. But who shall understand this? Only he who experiences it: and he experiences it, to whom through your goodness it is granted to understand it. — Wonderful you are, O Word, in the Holy Spirit, making him pour himself into the soul, by whose mediation she is fundamentally united to God, tastes God, and is delighted in no other than in God. — Wonderful you are moreover, O Word, in yourself: wonderful, I say, you are in yourself, in the descent of yourself into us, wonderful in comprehending yourself, in possessing yourself, and in leaving yourself to us. — Those deny this to be admirable of you, who will not confess your greatness, and his essence. nor fear your judgments, intent only that they may sin continually without any fear or shame. — But on the contrary your elect confess that to be admirable, because they know that nothing is moved without your providence and divine will, which gives us all the good things we have, nor regards our sins, for which we should deserve infinite pains. — O great glory of your elect! But it is an intolerable pain to a loving soul, that she cannot make each one capable of that glory. O admirable essence of the Word, known by few, and fewer who confess that they have attained it! — It is like the sea, which receiving into itself the waters of all rivers, makes them cease and lose their name: therefore they are no more called Rivers, but the Sea, which generates precious pearls and fishes, which contain in their belly pearls and stones of inestimable value. In the sea of your essence, O my God! we sail continually, with great danger of making shipwreck under those very waves, because we do not follow their leading; not having well enough known your essence, who will save us, but we ourselves through sins render ourselves unworthy of the salvation thus offered us. These and other infinite ones, which for the sake of brevity are passed over, were the admirable notices, and precious favors, which in those ecstasies his true handmaid received from the Lord.

Chap. III

[167] On Thursday evening in the week of the Passion, which day in the year 1585 concurred with the XI day of April, Desiring to experience the sorrows of the dying Jesus, while she fed her mind with her holy thoughts, she was kindled with a vehement desire of experiencing in herself the sadness and weariness which the Son of God suffered, when for human salvation he was crucified on the mount of Calvary. Nor was so pious a longing vain; for she herself that same night and part of the following Friday, was assailed, not only in the inner part, but also in the outer, with bitter and excessive sorrows. Wherefore, on the very morning of the aforesaid Friday, her countenance appeared as if dead; and she herself was so weak and afflicted, that she could no longer hold out, and seemed even then about to expire. But the torments grew greater, when about the twenty-second hour she remained alienated from her senses, and elevated to bitter indeed, yet happy contemplations of the most sacred Passion, which the Redeemer of all the world sustained. Truly how great were the torments which she endured at that time, can in no wise be told. But while she was so terribly afflicted, there dripped from her face, from too great anguish, drops of sweat very large, and from her eyes flowed most copious tears; and from her mouth issued a continual foam, with a tremendous catarrh, and so great anguish and inflation of the breast, that it seemed about to burst. So the Sisters who stood by present ran up, she is straitened even unto death. and removed the garments from her breast, that she might more conveniently breathe. But she, wholly immersed in the most bitter sea of the Lord's Passion, received thence no solace, but rather an increase of pain, which, as she had her eyes fixed on heaven, compelled her to break forth into words of this kind: O my Jesus, I cannot share so much of your pains. And amid these immense sorrows, as she afterward related, she saw Jesus expiring on the cross: and she understood, how he had willed to expire, that he might send his spirit into creatures; but seeing how few were to receive him, that is, to how few his Passion would profit, she felt a pain so enormous, that it was much greater than that which the separation of the soul from his body caused. Immersed therefore in a notice so sorrowful, she herself also was made partaker of a pain so great: and hence, as she afterward related, proceeded those pains and anguishes, which, as we have said, she suffered in that elevation of mind.

Chap. IV

[168] Great also and wonderful were the things which the Lord wrought in her on holy Monday, On the 2nd day of holy week, of the same month and year; when, she being in the garden with the other Nuns, he called her with these words: Come and see the operations of the soul; which I work between me and her, which no one can understand, except him who is clean of heart. At which voice she was little short of being rapt into ecstasy: for suddenly, reclined upon the wood near her, she fixed her eyes on heaven, and at the same instant her countenance appeared inflamed and kindled with devotion, as was wont to happen to her in a rapture. Which the Sisters noticing ran up, and led her into a certain chamber: which when she reached, immediately she cast herself on her knees; and with her gaze fixed on the Crucifix, she assumed exactly that posture of body, in which S. Francis received the sacred stigmata. Then wholly transformed into God, she begged of Jesus to enter into the consideration of the wounds of his humanity, since she had been heard with great spirit to say five times, Hide me in the wounds of your humanity. And as often as she repeated this, her senses to the senses of Jesus so much the more kindled in spirit, she composed all her senses with the senses of the dead Jesus; and that so orderly and so beautifully, that it was a wonder to all.

[169] She began therefore to apply her most splendid eyes to the eyes of Jesus, and afterward the other senses, expressing these words. Let my eyes remain in the eyes of your mercy, my ears in your ears, that they may understand and comprehend the voice of my Spouse. My mouth in your mouth, that my mouth may speak what the Spouse speaks with me. My breast in your breast, my beloved. My hands not in your hands, but in the cavern of my Spouse, that they may be partakers of his cooperation. My belly in your belly, that it may be present and partaker of the cooperation and ordination which charity works in the wine-cellar. and joining her powers to his powers, After these words she stood somewhat quiet and meditative, then added: It would be nothing, O my Jesus! to have placed all my members in you, if I did not strive inwardly to retain them in you! Then addressing the eternal Father she said: My memory in the memory of the sweetness of the blood of your Word, for the redemption of all believers. My understanding, not in the intelligence of your equality, but in the intelligence of the descent of your Word. My will in the will of your Word, that my will may be conformed to the will of your Word, which is as conformed to your will, supreme Father, as it is equal to the eternity of your Trinity.

[170] When therefore she had also placed all her powers in the Crucifix with most devout acts and gestures, she had a wonderful understanding upon the Passion of the Lord, as will be noted below. For beginning fixedly to behold the face of her beloved Jesus hanging on the cross, she sees his cruel Passion: she saw flowing down from it in great abundance bloody drops even to the ground; wherefore with great astonishment she said, My Lord sweats blood. O Love! Is it not enough that from your whole body blood gushes forth, unless you pour this also from your eyes instead of tears? O Love! would that at least I had been that earth, which received that blood. O Love, grant at least that your creatures may receive it. O Love! I cannot any longer behold you so afflicted, and I shall say as the Prophet said of old, Evil shall not come to you, and the scourge shall not approach your tabernacle. O Love, why do creatures strike you so much? What have you done? what is lacking to you, Love? Is wisdom lacking, is goodness lacking, is mercy lacking, is piety lacking? or perhaps is love itself lacking? O how they strike his head! But I see well, my Jesus! that you do not permit me to be penetrated by those great torments which you bore, because in no way could I endure them. O Love, far more are the arrows which you cast into the hearts of your creatures, than are the wounds which they now inflict on you. O Love, you willed to be crowned with thorns, that you might crown your Spouses with the glory of Paradise. O Love, who rather deserves to have that pricking crown, Love, or the Lover? I deserve it, O my Jesus; give it to me, give it to me. It can no longer, O Love! be said of you, as was said of me (she meant when she made her Profession) the Lord clothed me with a robe woven with gold. Your crown was not of old golden, but of thorns: but how can it be brought about, that this pain be made lighter for you? It is needful to have in the mind great purity and great humility. They are not yet sated who strike that holy face, into which the Angels desire to look; since they still so tear it on every side. — O Love, how can you no longer say, that your delights are to be with the sons of men; but reproaches and pains.

[171] She stood in this contemplation a while quiet, and afterward sent forth a voice exceedingly sorrowful, and pitying him joined to terror and mournful tears, saying; Pilate has pronounced that unjust sentence: he who must judge all creatures, now suffers himself to be judged. Now you are content, Jews. Sate, sate yourselves, for you shall no more be sated. O Love, you are not known, but forsaken. Grant, Love, that I may always be with you and never forsake you. O Love, grant that I may be crucified with you, and, you dying who are life, that I too may die. Afterward weeping profusely she added,

O God, my Love is stripped of his garments. Alas for me! what sorrow? the cross is stretched out upon the ground, and my Love of his own accord strips himself bare. She then exaggerated her lament, and lifted her voice higher than usual, and trembled in a manner so sorrowful, that she seemed wholly to dissolve in commiseration, and she said: Alas for me! at least let them fix the nails little by little. I see, the innocent one is slain. Alas for me! alas for me! I can no longer hold out. Alas for me! Love! alas for me! Do not pull so much, O Jews. At least you might have made those holes somewhat nearer to one another. Alas for me! Love, I can no more: give me strength to bear the pain which I feel. O Love, fix me in you, and I shall never let you go, or do you yourself fix yourself in me. she receives the sacred five stigmata, Amid these excesses of the passions, her beloved Spouse imprinted on her soul his sacred stigmata, by five bright and fire-like rays: which so penetrated the midst of the hands, feet, and side, that they left there vividly engraved a trace of themselves. But that this may be the better understood, I shall transcribe her own words, relating it when the rapture was finished.

[172] Turned to Jesus I said, My Jesus, by right I may justly say, My soul is sorrowful even unto death. And when I had been afflicted for two hours with inner and outer sorrows, contemplating the most holy Passion, I saw that the Lord gave me his sacred wounds: for he sent me certain rays to the feet, hands, and right side, which seemed to be fiery, and were fixed in the midst, where are the places of the wounds, so that there they left their seal. Afterward all sorrow and pain suddenly departed from me, as she herself afterward narrated. nay, I felt myself greatly content, that I saw in myself the stigmata of my Lord, which even now I seem to myself to see, although outwardly they do not appear, for this is most pleasing to me. I saw afterward, that unitive love united me with Jesus; and wholly united to him, I knew not anything else to do, than to immerse myself in his goodness, and in the love which God has toward my soul. I remained moreover in this abstraction of mind until the fifth hour of the night: but what I then tasted I could not even slightly explain. All these things, as they are written, she herself related; and in relating she showed so great a love toward the Crucified, on account of the union by which she was bound to him, that fixing her eyes upon him, she kissed the feet, hands, and side; and seemed at each kiss, which she imprinted on the sacred image of her Redeemer, to faint for tenderness of affection. And amid these she returned from the ecstasy, after she had persevered five continuous hours in it; during which time she never turned her eyes from the Crucifix, which she held in her hands, so that of her could be verified this word, My beloved to me and I to him.

CHAPTER III.

She shares in all and in order the torments of the Lord's Passion.

Chap. V

[173] Those sacred wounds, imprinted on her soul, kindled in her a very great desire of sharing in the pains, On holy Thursday of the year 1585 which for us in his passion our Lord had borne: who, willing in some measure to satisfy her, raised her up in spirit on holy Thursday, the XVIII of April of the aforesaid year 1585. In this rapture, without any return to the senses, she remained for whole twenty-six hours: during which there was communicated to her by the Lord so great a participation of the most holy Passion, that not only in soul, but also in body she endured incredible pains and torments, as appeared from her gestures and by the words which she uttered. But although it be most difficult to explain this to one who was not present at so sad a spectacle, she sees Christ yet I shall here set forth something, as it was then noted. At that time she went to the various chambers of the monastery, in each one orderly contemplating the mysteries of the Passion of her Spouse. And first she saw him going to his most holy Mother, before he went to suffer; bidding farewell to his mother, and prostrate at her holy feet asking the last benediction; and Mary doing the same in turn: and in this contemplation she began to speak, saying: O Mary! so long a time you have desired this, yet you shall be like the turtle-dove which has lost its mate. O mournful separation! Give, Lord, the benediction which Isaac gave to his beloved son Jacob, not in the fruitfulness of the earth, but in the fruits of your Divinity.

[174] putting off his garments in the upper room, Then, ascending to another higher chamber, she showed that this was to her Mount Sion, where Jesus with the Apostles made the last supper: and then her countenance became so splendid and joyous, that it was a wonder to all. And when she had been silent some time, she began to speak thus: With desire I have desired — Let the Scriptures be fulfilled — Wonderful is God in the operation of his humanity — My heart has uttered humility — He founded it in the humility of abjection. — O humility which no one can imitate, all can admire — How did the heavens not let themselves down, and the earth was not exalted to so great humility? — You put off your garments, my Jesus; and if you had not put off greatness so great, you could never have exercised so great humility. — O Humility, which exaltest that which is not, and depressest that which is. For thou exaltest man, who is nothing; and depressest God, who is all things. O humility! how victorious thou art, and exalting thyself thou reachest even to the throne of the most holy Trinity: because the truth has said, he who humbles himself shall be exalted, and he who exalts himself shall be humbled. — O humility! how dost thou produce, and at thy breasts nourish purity with sincerity, and sincerity with purity? — Thou, like a mother, givest milk to the poor in spirit, and bringest them under the shadow of the Word; thou embracest the ignorant, and bringest them to the spouse the Church; thou nourishest the pusillanimous, crownest Virgins, givest the palm to Martyrs, and a diadem to thy anointed in heaven; thou affordest the fulness of thy vision to Hermits and finally to all Saints, and in the pilgrimage of this life renderest the suffering patient and constant.

[175] washing the feet, She saw then that Jesus poured water into a basin, to wash the feet of his disciples, whence she said: Take and put water to wash the feet, my Jesus, to whom all created things bow themselves and show reverence. — Thou shalt not wash my feet forever — O Peter, thou understandest not the thing. How often do we wish to teach infinite wisdom, and to compare our judgments with his judgments? — If I wash thee not, thou shalt have no part with me — But thou, John: dost thou keep silence? — He who penetrates all things, keeps silence, and introduces himself into the divine goodness. Afterward, showing that she spoke with Judas, she said: O traitor, traitor, thou art worse than a demon. These things said, pursuing her meditation, according to the Gospel of John, at these words, I am the way, the truth, and the life, she began to say: O vital life, sweet, she hears him saying that he is the way, the truth, and the life; lovable and always delightful! O sweet truth! truth, which art to verify all thy truth, and to confute all our falsehood. Truth, which penetratest the hearts of those who have humility. — Life, which givest life: Truth, which manifestest the Word — O Way, which directest the blind! Way, in which are many paths to nourish souls, to delight bodies, to illumine the understanding, to satisfy the will, to mortify the memory. — But to nourish the soul one must become a turtle-dove, to delight the body to be changed into a dove, to satisfy the will to become an eagle, to illumine the understanding to be a most swift stag. The turtle-dove leads to moaning and to lamentation, the dove to the cavern and there it nests, with the eagle man reaches to the essence of the Divinity, and the stag advances to eternity. — O pleasant paths! O sweet ways! — Glorious things are said of the city of God, but more glorious things are said of thy works, O Word.

[176] After these and other words, she saw how Jesus, leaving his disciples in the garden, she contemplates him praying in the garden, withdrew to pray to the eternal Father; and therefore she pursued her discourse, saying; By right thou couldst justly say, my Jesus, My soul is sorrowful even unto death — Watch and pray, lest ye enter into temptation. Then she showed, that she saw Jesus in the garden sweating blood: whence so great a sorrow came upon her, that again and again she fell to the ground as if dead: and uttering most fervent sighs, she added, O God, why didst thou will to suffer so much for thy elect? — O my Jesus, who didst will to suffer so much in the garden for sinners, Let this cup pass, pass from thee. A little after, seeing him comforted by the Angel; with a voice so lamentable that it could have softened even a stone, she said; Alas for me! The Comforter of the Angels is comforted by an Angel, and desires that the pain be hastened. O my Jesus! thou hast sweated a bloody sweat. Why can I not bind all the wills of all creatures, and draw them to thee? If I could thus deliver them to thee, I would seem to myself to have gained some solace. Seeing afterward the traitor Judas, betrayed by Judas, coming with the crowds to seize Jesus, most sorrowful she said: Alas for me! the traitor approaches: behold the traitor. And showing (as was given to be understood from the following words) that she saw Jesus seized by the crowds, and betrayed by Judas, she added: O my Jesus! I shall stand here, wholly afflicted, seeing thee betrayed and seized. Friend, wherefore art thou come? — But, O God, what dost thou, calling him Friend? Namely thou teachest creatures, that they too should love those who offend them. By a kiss of peace thou hast shown, how much thou lovest peace: and hast taught that we too should love and seek it: since, still abiding in Paradise, before thou camest to earth, thou broughtest it about, that Justice and peace kissed one another. — Blessed therefore are the peacemakers, for they shall be called the sons of God.

[177] Afterward in the person of Jesus she said, Whom seek ye? I am he: and in the person of the Jews three times she said, seized by the Jews, Jesus of Nazareth. When therefore thus three times they had offended the most holy Trinity, she added in the person of Jesus, Ye are come to me as to a robber. This said she showed that she beheld, how Peter cut off the ear of Malchus, for she said: O Peter, thou wouldst hinder all our salvation, and even thine own. — How many draw the sword of hatred; who now indeed do not hinder thy Passion, O my God, but the fruit of it. But seeing Jesus bound, she said, Alas for me! he is bound, who binds together all things, wisdom is mocked, goodness is offended. For great indeed is the patience, that thou endurest such men about thee, and who come to thee so little: but no less is that also, wherewith thou supportest us. They bind thy hands, and we bind thy operations. — O how much reverence would those hands deserve? And falling down they adored the hands of the Lord, saying, these are worthy to receive power, in every place of the dominion of his Father. Showing then that she saw Jesus led by the crowds to Annas, led to Annas, the Pontiff of the Jews, she said to the ministers: Why do you fear; lest time fail you? Why do you lead him so quickly? She saw afterward the buffet, inflicted on her Jesus before the Pontiff Annas, and with a tearful voice she said: Alas for me! upon that face, into which the Angels desire to look? — Make thy face to shine upon thy handmaids: tears do not suffice them, they wish also to offer the cheek. — O how discolored is the countenance, struck with a buffet a little before so ruddy! — And the face of the virgin is darkened, and the face of the Spouse is darkened — I have not turned my face from those rebuking and spitting upon me. And falling down they adored his face, saying, This is worthy to receive the splendor of his divinity.

[178] denied by Peter, But, O Peter, dost thou not remember the promises made to thy Master? since not once only, but thrice thou deniest him — But, alas for me! we too deny him — Do we not deny power, when we excuse ourselves as not being able to work well, too much excusing our frailty? Do we not deny his wisdom, greatness, riches, when we are too much affected by the transitory things of this world? — But when the Word lifts up his divine eyes, he penetrates the inward parts and gives knowledge. O eyes, which by their regard make heaven glorious and earth trembling. — O Peter, how worthily mayest thou adore the eyes of my Jesus! And falling down they adored the eyes of my Spouse, saying, These are worthy to receive the vision of his divinity and eternity. Seeing then Jesus mocked, and held for a fool before Pilate, held for a fool, with many groans and sighs she said: Alas for me! Do they call him a fool, who is the wisdom of the eternal Father? O wicked ones! you say that he is a malefactor, and in this you make your iniquity the more notorious. He is the highest goodness, but you are full of malice and iniquity. In the same manner do murmurers sin — Set, O Lord, a guard upon my mouth, and a door of circumspection round about my lips; that my heart may not incline to words of malice, to make excuses in sins.

[179] despised by Herod, After these things, being silent a while, she saw Jesus led to Herod: and so, as though addressing Herod himself, she said; O how unhappily thou rejoicest — Thou hast desired to see him in order to mock him — Thus do those who rejoice in good, and afterward by the very deed condemn it, Teach me goodness and discipline and knowledge — O depth of the riches of the wisdom and knowledge of God. Thou wishest to mock him, and by mocking thou the more declarest his innocence. A short time intervening, she became pale and mournful of countenance beyond the wonted manner, placed in the cistern of Pilate's house, and understood (as she afterward related) that as Joseph was placed in an old cistern by his malevolent brothers; so also Jesus, in the house of Pilate, was sent by the ministers of the Jews into such a place: and she in that contemplation saw him placed there, showing by manifest signs that she too was placed there with Jesus: for suddenly she let herself fall to the ground, and likewise contracting herself she said, Behold, behold my Jesus, behold the Spouse in the cistern. But this was the more confirmed by her after a few days in another action: for, when one of her companions walking through the convent, saw in a certain vessel a little lamb, which all gathered into itself rested there; whence remembering that which she had seen at that former time, with great sense of spirit she said, In just such a manner Jesus lay in a certain cistern in the house of Pilate. She remained therefore meditative, as though she were with Jesus in the cistern, about an hour and a half, lying on the ground and so gathered up.

[180] derided by the ministers. Then raised upon her knees, she saw the Lord derided and spat upon by the Jews, and she said; O my Jesus! Thou hast permitted the hairs of thy beard to be plucked out, that thou mightest adorn us with the splendors of thy divinity. O my Jesus! Thou hast permitted thy face to be spat upon, that thou mightest adorn thy Spouse, and make her ruddy with thy blood. At this time, from the excess of sorrow which she suffered, seeing Jesus despised by the Jews, she sent forth frequent groans and mournful sighs: and she herself afterward related to the Nuns, that sometimes from too great sorrow, which in the outer part as well as the inner she felt, she could not form her voice into words, nay, scarcely breathe; showing her grief more by acts than by words, which yet were themselves full of compassion and wonderfully devout. Remaining therefore in the contemplation of her most beloved Jesus thus despised, she said, O my Jesus! thou hast permitted thy head to be made bald, that thou mightest preserve to us the faculty of meriting, and then mightest be able to reward us for any meritorious action, however small: as thou hast promised us, saying, The hairs of your head are all numbered — Then speaking in the person of Pilate, she said: I find no cause in him — If he is impeccable, I too believe that he is not guilty of fault. postponed to Barabbas, — O my Jesus! Thou sufferest thyself to be made equal to Barabbas, and yet thou art he who quickens and mortifies — Thou sufferest thyself to be postponed to him, who is full of malice and ignorance, when thou art the God of gods and Lord of lords. — I know that thou wishest to satisfy the people: but yet in no way wilt thou satisfy them.

[181] scourged, Seeing then our Lord scourged at the column, she too leaning toward the column with bowed head, and eyes cast down to the ground, was made partaker of those pains, which the blessed Jesus then sustained: for twisting herself now to one part, now to the other, by evident indications she showed that she sustained great sorrows. And when in such affliction she had stuck more than a whole hour, with so great affection and fervor as cannot be explained in speech, she pronounced these words; At the column, his hands led behind his back, my Jesus is bound. Upon my back sinners have wrought iniquity. O! had not thy virtue sustained thee, at the first blows thou hadst been dead. — I have been scourged all the day, and my chastisement is in the mornings. — Thou art that house, in which the Divinity rests, and the chambers are the wounds — I considered on the right and beheld, and there was no one who knew me. There shall be found, O my Jesus, one who is changed to strike thee by turns, but love knows no alternation. — They scourged thy body that they might strengthen themselves — Rightly couldst thou say, One thing I have asked of the Lord, this I will seek, that I may free from scourges the body of my Church — Thy mercies have no number, nor have thy wounds almost any number: but bring it about that our good works and devout desires also have no number. — O Mary, if thou hadst seen him, whom with so great affection thou didst suckle at thy breasts, thou hadst been dead before him: and if our souls comprehended this, they would burst for love. O traitors, you will not behold him, because you have no love nor compassion.

[182] Meanwhile there grew in her beyond all belief the sorrows, when she beheld those cruel thorns, which were to crown her beloved Lord. crowned with thorns, And so she fell to the ground as if dead, and then rising she said, They prepare cruel thorns, to form the crown of my Spouse. — Thorns are found for him, who gives himself to us as food — They have crowned my Spouse with most sharp thorns, him namely who crowns souls with gladness and glory. — Alas for me! They put a reed in the hand of my Jesus instead of a scepter, and they struck his head with the reed. — Holy is that divine head: but the time shall come, when these shall be trodden down: for the feet of our Lord shall tread down these traitors. — They wish to hide the light but he himself sees, shown to the people, where others can never see. The same do they who confide not in thee, O Word, and say that God cares not for creatures. — You confess him King of the Jews. Truly he is King, not of the Jews only, but of heaven and earth, of the abyss and of hell, and of all things that are. — O daughters of Sion, go forth now, and behold your King crowned with the diadem, wherewith his mother the Synagogue crowned him, in the day of his espousal. — But, alas for me! Behold the man. Behold that man, who brought it about that man should be God. Behold the man. The man who works all things, which the Divinity works. — Behold your King. What do you, ungrateful ones? You said, Blessed is he who comes in the name of the Lord: and now you say, Crucify him. — Now is fulfilled, what of old the Truth itself said! This people honors me with their lips, but their heart is far from me.

[183] adjudged to death, These things said she transferred herself to another chamber; where bowed upon her knees, she directed this prayer to the eternal Father. Father, regard not the thoughts of those impious ones, but attend to the salvation of the human race. Father, accept the anguishes and pains of thy Word, for the solace and confirmation of his elect. This prayer finished she remained a while without speech: then turned to Pilate, she said; Thou sayest that thou findest no fault in him, whence thou couldst bear sentence against him, and yet thou condemnest him to death. Then she began to weep profusely, and a great sigh sent forth, when she beheld that Pilate had decreed to bear sentence against Jesus, again prostrate on the ground, she prayed in this manner. O eternal Father, at least let not this blood for so many be poured out in vain. And so a little while resting she rose to her feet, and with hands joined to her breast, she said: Behold, behold, sentence is given against my Jesus, and they with great speed prepare a cross for him, who prepares glory for us. Then she signified, both by gestures and by the composition of her whole body, burdened with the cross, that she took the cross upon her shoulders: and she began step by step to descend the stairs: but reaching the middle of them, she fell with the greatest torment. But quickly raising herself, and reaching the foot of the stairs, she passed through a certain portico with downcast eyes, mournful countenance, and so livid and pale, that she bore the appearance of a dead body, sending forth sorrowful sighs. Then she went into the garden, and went all around it, and directed her way toward the Chapter house through other chambers: finally she reached the Oratory, where bowed upon her knees, and made immovable in the manner of a most solid column, she prayed for the space of half an hour; and it was noted by the Nuns, that in praying and carrying the cross she spent more than an hour and a half: during all which time she said nothing else, than the following words, Like a sheep, he was led to the slaughter, and he opened not his mouth. In the garden she said, Daughters of Jerusalem, weep not over me, but over yourselves. But after the prayer of half an hour, directed to the eternal Father, she added, Father, I offer thee this operation of redemption for every creature. and fixed to it,

[184] Afterward she stretched herself on the ground, and so extended her arms that it appeared she fitted herself upon the cross of Jesus, and that both her feet were fixed to it; for at that time she shook them, and showed that she suffered most bitter sorrows, giving sighs and miserable bellowings. A little after she did the same, showing that her left hand was fixed to it, and finally the right: for her arms appeared so rigid, that she seemed in very fact crucified: and the Nuns there present affirm, that often touching her flesh, they found it hard like wood. In this manner therefore for about half an hour she lay stretched on the ground, then wonderfully raised to her feet, without any bending of the knees or motion of the arms outspread, as if crucified, leaning against the wall she stood thus a long time; and at intervals of time very orderly she pronounced the seven words, which Jesus spoke on the cross, with so great spirit and devotion that it was wonderful to hear. The Nuns affirm, moreover, that seeing her having suffered so much and so transfigured, several of them doubted whether she were not dead, and wished with their own hands to try whether she still breathed; since her arms and neck and all the other members had so stiffened, that she was most like a dead woman or a statue. and finally dead: Thus therefore standing, and uttering the last word, It is consummated, she added: The work of redemption is fulfilled, the work of communication consummated, and the work of reunion finished. Finally a little after she said: And bowing his head he gave up the spirit. And suddenly, as though really dead, letting fall her arms, head, and whole body, she would have been grievously hurt by a heavy fall, had not the Nuns who were present running up caught her between their arms.

[185] But she was soon restored to her senses, and her face so serene, that to those who a little before had seen her as if dead, she seemed quite another. and so she is restored to herself from the rapture of 26 hours. It was, moreover, worthy of wonder, that at that very hour she returned from the ecstasy, at which, on the past Friday before Passion Sunday, she had awakened from that rapture, in which the Lord had made her partaker of the pains which he suffered, (as is said above) when on the cross he gave up his divine spirit. But she herself affirmed to the two oft-mentioned Mothers, to whom by obedience she related the understandings divinely sent to her; that Jesus had earlier willed to communicate to her the pain of his death, which was wonderfully grievous, because she could not have endured this, after she had been weakened by so many other torments of the most holy Passion. She related besides, that when she went from one chamber to another, she always saw her Jesus present: and was made partaker of the troubles which he endured, as much as human infirmity could sustain.

CHAPTER IV.

Espoused to Christ with a nuptial ring, she is also presented by a vision with his crown of thorns.

CHAP. VI

[186] Not many days after, this blessed soul was made more certain, by a notable pledge, how greatly God was pleased in her service: on the Vigil of S. Catherine of Siena, because on the Vigil of S. Catherine of Siena in the year 1585, rapt into ecstasy, she received in a certain wonderful manner the golden ring of her espousal. But before there were shown to her, for three continuous hours, the many and grievous offenses which his creatures do to God, and the infinite blasphemies, iniquities, and sins, which are committed in the world. Affected by which sight with incredible sorrow, again and again she uttered these words: The sorrows of death have compassed me, the sorrows of hell have compassed me: the sorrow of hell has consumed me for the multitude of our iniquities. Whence, from the torment which she felt, she uttered fervent sighs and bitter laments, and cast herself on the ground, and making other mournful gestures she said; O Lord, I can no more: but if sinners will not take away so many sins from themselves, I beseech, take from me the sight of so great iniquities, because I can no longer endure it. — O great unhappiness! the sins of the world being shown to her, They regard vanity, and fall into iniquity — they regard elevation, and fall into the depth of the abyss. — He shall not dwell in thy house, who blasphemes thy name. — I have eaten their iniquity. The sorrows of hell have compassed me. Lamenting in this manner, and, as it appeared, weighed down with the greatest sorrow of mind, after some space of time, she sent forth a deep sigh, and with vehemence cried out, saying, O good Jesus! I shall let myself loose in thy liberality. — O God! make me die a living death, that I may put thy works into effect. — O my Jesus! all have turned away from thee, and have not known thee, and would not understand thee that they might do well. — Nevertheless they shall know thee, for death shall feed upon them — O Lord! thou hast shown us thy wounds, hands and side, that we may be no longer unbelieving, but faithful. — O ingratitude! how abominable thou art in a creature!

[187] This said she was silent a while and wept bitterly, and wearied with too great sorrow she fell to the ground as if dead, she vehemently bewails it: and said: O death, which givest life! I die living. But she was then so afflicted, that she moved to compassion all who beheld her: but in the midst of pains of this kind she said; O glorious pain! glorious at once and painful: wishing namely to signify, that the very suffering by which she was afflicted, brought her glory, in that she suffered for the love of God, that he might forgive sins to creatures; and she so desired to grieve and do penance for others' sins, that she often redoubled, O pain, which dost recreate me! O recreation, which bringest pain! After which words she began to lament and bewail, to roar sorrowfully and tremble with her whole body, so that it was a thing miserable to see and hear. But in this anguish she remained one hour and a half; but afterward, her countenance made serene, and her eyes open and shining like two stars, whereupon Jesus appearing she showed that she saw Jesus, surrounded with splendors, with that gift which he wished to give her, in reward of the tears poured forth and the sorrows endured for the sins of the people; therefore she said, He shall not be crowned, except he strive lawfully. — O Jesus! thy hands are adorned and full of rings, to espouse thy Spouse. — And this even today on the day of her whom thou hast espoused to thyself: she meant S. Catherine of Siena, whose day (as I said) was then kept.

[188] Then, as much as could be perceived from her words, her Jesus asked her, whether she wished it to be made openly known that he had espoused her to himself; knowing how greatly she desired, with the nuptial ring, that the graces granted her should remain hidden before creatures; therefore she answered: Yet thou hast promised me, my Jesus, that as thou thyself wast hidden, so I too ought to be. Nevertheless thy will be done. — But who shall understand the price and beauty of the ring, with which thou wishest to espouse me to thyself? But I shall be silent of its beauty, and contemplating I apply myself only to the Giver. — When Spouses receive the Spouse, they ask of him some grace: I too will ask, my Jesus: but I will ask for thy creatures an increase of good things and of spiritual lights; and especially for thy Spouses, that they may keep to thee the promises which they made. O good Jesus! I see thee all adorned with those rings, which thou bearest on thy hands and side: but give me, I beseech, of those which thou hast in thy side. — Only one thing, O my God! is lacking to me, that I esteem not myself worthy of this grace: but let thy blood supply this defect. — I offer thee therefore the blood of thy incarnate Word: this I offer thee, O eternal Father; I offer it to thee, O Holy Spirit; and if anything is still lacking, I offer it also to thee, O Mary, that thou mayest present it to the eternal Trinity, to supply all the defects which shall be in my soul, and in satisfaction of the faults which shall be in my body. Thus remaining a while, the ring being put on her finger by a clear sign she indicated, that she was espoused by Jesus: since with her right arm extended she put forth her hand, and lifted up the ring-finger of that right hand, and a little after she said; Catherine and Augustine shall hold the hand (these were the two Saints, as her Patrons, present at the espousal) and turned to them she said: Permit my Spouse to put the ring himself. When therefore the Lord had espoused her to himself in a manner so wonderful; she, full of jubilation and joy, said: He has espoused me with the sweetness of his suavity and liberality and love in the union of the most holy Trinity.

[189] After which words she let her finger go, and drew back her hand to herself: who proposes to hold it for a mirror, and crossing it with the other in the manner of a cross over her breast, and showing herself wonderfully content with the gift she had received, she turned to S. Catherine, and said: O Catherine, thou hast kept well this nuptial gift, but how shall I keep it? — I shall use it, as a most bright mirror, into which continually looking I shall discover the immense liberality, suavity, and sweetness of the love of my Jesus, wherewith he has espoused my soul to himself. I shall see in myself the Lord, and I shall abide in him: and he shall be crucified in me, and I crucified in him, as his beloved Apostle said; I live, now not I; but Christ liveth in me. From the sight of this ring I have drawn a great desire of divine honor, and a continual zeal of bringing souls to him; seeing how much he has loved them, and how much he rejoices when he can lead them to himself: which is to be cared for not only by prayers, but also by words and works, even if it were needful to give blood and spend life, as my Spouse did. I shall see then within this most bright mirror, my Lord resting in the womb of Mary, as in a pleasant and grateful valley of purity; and going forth from it, to do so many wonderful and stupendous works, at which the very Angels are astonished.

[190] I shall also receive from my Spouse a prototype of working: from which she may take a form of working, which if I cannot imitate on account of my frailty, at least I shall give thanks to him, who willed to do all these wonderful things for love of me. — Hence I shall take a rule, how I ought to advance and work in the way of virtue. — From his profound humility I shall learn, how I ought to humble myself, and in everything to let go; and from this letting go I shall be able to come into the knowledge of my own vileness. — From his obedience I shall learn, that I should no more wish to do anything according to my own will, always fitting myself to another's will. — From his charity I shall learn, how I ought to love my neighbor. In that mirror I shall also see the heartfelt love, which he willed to show us, goads to giving thanks, by leaving himself in the most holy Sacrament, that he might always be able to unite us with himself, and to communicate that gift so copiously to me wretched and miserable. From this indeed I shall draw a continual thanksgiving, for the lovableness of Jesus toward me and all other creatures; likewise a thanksgiving, for all his gifts and benefits, since that Sacrament is a compendium of the love which he bore toward us, and of all those things which he did for us in his life, passion, and death. I shall see there also the blood, which he poured forth to make us a bath, in which our souls may continually be washed from the faults, which every moment we commit: and by which we may moreover, that we may appear altogether comely in his sight. — I shall draw thence likewise a continual memory of those things, which for me, an unworthy creature, my Jesus willed to suffer. And therefore I shall wholly clothe and cover myself with his most precious blood, joining to it all my thoughts, words, and works, that they may become more grateful and acceptable to him. —

[191] Moreover in that ring I shall always be able to see, as in a mirror, the notice of the glory prepared in heaven, that love wherewith my Lord went to prepare glory for us: which glory again redounds upon the Lord himself, because our souls add to the incarnate Word the greatest ornament. But he willed to go before, that when afterward we shall come to enjoy the aforesaid glory, we might be found worthy of him who prepared it, who is so great and so magnificent, nay the Lord of glory itself. For as the stars are in heaven, and give it a wonderful ornament and splendor; so the souls of the Blessed in Paradise, placed in the amplitude of glory, and united to the Word, give him the greatest beauty and brightness, making his glory shine forth the more, in that he shows his liberality toward those, whom he has so greatly exalted and united to himself. But each of those souls is particularly placed and receives consolation in some sense of the incarnate Word, one more humbly, another more loftily, according to each one's merits. For some are placed in the breast, others in the forehead, others in the mouth, others in the hands, others in the feet, others finally in his divine heart. — In the side are the Virgins his Spouses, for whom it was specially made, and beyond the other Saints they win a peculiar ornament for the Word. Afterward each of the other blessed souls, according to each one's merit, more or less adorn him, residing in that eternal Lord, as on earth they merited. And as the stars and planets in heaven by their motion cause various effects, whence earthly creatures perceive great delight and profit; so also the blessed souls, lovingly united to the Word, move him to a certain complacency, which thence redounds into all Paradise, whence there is born in them joy and gladness unspeakable and a certain greater glory: by which again the Word, besides other causes, is moved to be continually pleased in them, and for their sake to have mercy on creatures dwelling on earth. —

[192] From that I shall draw a continual resignation of myself into my beloved Lord, and such that all the actions which I shall do, not I shall do, but my Jesus, and of the ways by which souls are drawn to God, who shall make me work. — I shall see moreover in that mirror, what manner he held in leading souls to himself, to the vision I mean and fruition of himself; and that, as various are the works and merits of each, so also various are the manners and ways which he holds in leading them; though finally there is one way of all, namely the way of love. The Prophets he drew by a certain secret love, leading them by the way of faith into the Word himself, promised to them for the salvation of creatures; which though it was known by them through the way of revelations, nevertheless they held for certain through the gift of prophecy, that which to others with respect to such a light could be called unknown. — The Apostles he drew by the way of robust love, when he had comforted them by examples and words. — The Martyrs, by means of ardent love, which the incarnate Word had poured forth, giving them so great fervor, that they did not dread nor doubt to give blood and life itself for love of him. — The Confessors, by quiet love: because in all temptations, tribulations, troubles they were quieted in God. — The Virgins, by pure love, purifying them with his blood. — From the same I shall also receive an ardent desire of walking to my Spouse, that I may quickly be able to come to the vision and fruition of him. — I shall see likewise in that mirror the purity of the Virgin Mary, and shall remember the gifts which my Spouse conferred on me.

[193] After she had discoursed so loftily and so at length, she was silent some time: and she gives thanks to God for the gifts done to her. then her face became wholly glad, and her eyes splendid to a marvel: and three times she repeated these words, My heart has uttered a good word: not my heart, but thine. — Preserve me, Lord, for innocence has regenerated me in thy blood. — Thou hast said to me, my Jesus, that I should not contemn desires, and that thou wishest to be prayed to: hear therefore me wretched and miserable, that I may have memory, understanding, will, desire, affection, intention, all in fine resigned in thee. — But what actions of thanksgiving shall I be able to render thee for the gift given me? — Thy blood alone shall suffice for this: and all the little drops of it which thou hast shed, shall be so many tongues which give thanks to thee; meanwhile I offer thee as many drops of blood, to be poured forth by me with a like ardor of love. These things said she returned from the rapture to her senses, after nine continuous hours, with glad countenance and full of joy, so that thence also it was known, how great gifts at that time had been done to her by the blessed Jesus.

Chap. VII

[194] On the fourth day of May in the year 1585, being in the Choir with the other Nuns, On the Vigil of S. Angelus the Carmelite, she felt herself called in spirit by the Lord by these voices; Come Spouse of my Only-begotten: for the Word wills in thee by the very deed to fulfill the promise of his truth, enriching thee with his gifts, as by understanding thou shalt see, and shalt taste by experiencing. Hearing a calling of this kind, she at once asked license of the Prioress, and betook herself to the Oratory: where placed on her knees, she remained a while without speech, then said: I am the handmaid of the Father, the Spouse of the Son, and the temple of the Holy Spirit. Then rapt into ecstasy she saw, that Jesus wished to place on her head the crown of thorns of his Passion; whence uttering from her breast living affections of love, she broke forth into these words: What King ever took from his own head a crown, to place it on the head of his Spouse, to make her a Queen? But although it was for mockery to thee, O my Jesus, that the crown of thorns was placed on thee, and thou didst receive it with sorrow, torment, and contempt; yet thou wishest not that the same happen to me, because thou givest it me for consolation, union, and exaltation. — But, O Word, I have understood in these days, that there are four who hold thy crown. Is thy Spouse destitute of friends, that thou thyself shouldst carry it? — No — Who then shall they be, who shall hold the crown, which thou wishest to give me?

[195] At the same time her beloved Spouse showed her, he himself and three other Saints assisting, that he wished that those should be present at her coronation, who had been present at the espousal, namely the glorious Virgin, S. Catherine of Siena, and S. Augustine: and because that evening was the Vigil of S. Angelus the Carmelite, God willed that he too should be present, especially because he was her special Patron. Therefore she added: O Lord, why in the former action were there only three present, but now four? — Thou, O my Jesus, wilt put it on my head, though thou art not to give it with outward feeling. — The assistants shall be, Mary, Catherine, Augustine, and Angelus. But it is needful that, to receive so great a gift, I be wholly purified: but whence shall I ask such a purification? I shall recur to my wonted refuge, to thy blood, I mean, which purifies, and relieves all pain, and brings all consolation. But because I know not whether I be worthy of hatred or of love, I turn to those who must place the crown, praying that for me they offer that blood. They shall stand therefore, one on the right, another on the left; and the other two beside thee, my Jesus, to unite and draw the creature toward the creator, the spouse toward the Spouse. This said she pointed to her left side, saying, On this part shall stand Augustine and Angelus; and pointing to the right, she added; on this Mary and Catherine. And in a moment of time become wholly cheerful and joyous, she pursued the begun discourse, saying: The Lord's is the earth and the fulness thereof, the round world and all who dwell therein. All things whatsoever the Lord willed he did in heaven and in earth, and in his Spouse, that he may crown her with his crown of thorns, which for the regeneration of the human race was placed upon his head.

[196] Then, as she narrated after the rapture, Jesus said to her, that he wished indeed to place on her head the crown of thorns without the feeling of pain and sorrow, but that in times to come she should for its sake endure most grievous torments; as in very fact it happened: since throughout the whole course of her life thereafter she suffered a most intense pain of the head, especially on every Friday, so that even only to hear those speaking created trouble for her. Admonished of this by her beloved Lord, she began again to speak, and said: I shall therefore be able to sing my song, Sweet is God, sweet is the Word in the communication of his blood: sweet also is the Father, who brought it about that Christ should deliver his blood for us. Then she lifted up both hands, and by evident signs showed that she received the aforesaid crown, saying, she receives the crown of thorns: Let the crown descend upon me, which was placed upon the head of my Spouse, in derision, reproach, insult, and sorrow. After these things exhilarated beyond measure, again she lifted up her hands, placing them now upon her head, now upon her forehead; and pressing in her fingers, so as to show that she fixed the crown higher and higher: and amid these so devout gestures she said; My Spouse has placed upon the head of his spouse the crown of thorns, which was placed upon his head for human regeneration: and she began to discourse of this her crown very loftily in this manner: In this crown is represented the unity of the essence of the great God, the purity of Mary, the continual assistance of the Angels, the faith of the Patriarchs, the spirit and illumination of the Prophets, the charity of the Apostles, the patience of the Martyrs, the light and wisdom of the Doctors, the vigilance and continence of the Confessors, the candor and beauty of the Virgins, among whom there is one crowned, namely S. Catherine of Siena. Likewise in this crown I see the chastity and sanctity of Widows, and the honesty of the Married. — And drops of blood distilled from thy face, which adorned the face of the spouse.

[197] But although this crown brought sorrow to the Spouse, it gives nevertheless refreshment to the spouse: and the sharper the thorns were to pierce thy sacred head, of whose points she discourses loftily, the more solace they shall bring to thy spouse. — Not all the thorns of this crown pricked the sacred head of the Spouse, for some stood out without: but these, my Spouse, thou hast reserved for thy elect, that they too might be able to become partakers of thy pains, and their sorrow united to thine might receive merit and price. — Those thorns, which did not pierce thy head but remained without, partly on the right, partly on the left, so by thy will hung, that they might fall to thy elect according to the place which they shall obtain. Nor were all fixed in the head, because, if thou hadst willed to have them all, thy elect could not have been partakers of them, and thus they would have remained somewhat deprived of those treasures, which are enclosed in thy divine head: but those which penetrated the head, made those openings, through which souls might be able to behold the secret treasures of thy wisdom there hidden. But that there might not be wanting a place, in which those souls might be able to remain with peace and quiet, spaces were left between thorn and thorn. Thou hast also willed that part of the aforesaid thorns should be raised toward heaven, for the ornament and glory of those blessed souls, which were to be placed there. And although on thy Spouse, who must be conformed to thee, only those were imprinted which pricked thy head, nevertheless she has been made partaker of all. Wherefore the aforesaid crown became to her glory, consolation, and fruition: because as the holy Apostle affirms, Charity makes all things to be common, hopes all things, bears all things, sustains all things —

[198] Now my eyes, O my Jesus, are made worthy to see thy most delicate, most beautiful, and divine head; and of the greater wounds made by her. that I may with thy other beloved souls be able to gaze upon it and understand thy great goodness. — O beautiful and precious crown! which didst touch the hairs of the incarnate Word, which art tinged with his blood, which didst penetrate the brain of my Jesus with so great torment and sorrow. O my Spouse! how comely thou art with that crown! O most beautiful Spouse! O love! O sweetness of my soul! This crown of thorns, among other openings, made in thy divine head six most worthy caverns: and although the prickings of the thorns, which pierced thy most innocent head, were almost without number; nevertheless there appeared in it six very great holes like caverns: of which three were in the anterior part, that is, one in thy most beautiful forehead, another on the right, the third on the left: three likewise behind, one in the middle of the head, the other two here and there; so that they encircled thy divine head like a diadem. In this contemplation of the Passion of Jesus Christ she remained long, and discoursed so loftily of those caverns, which she meditated as made by the crown of thorns in the sacred head of her Lord, that one who has not heard it with his own ears, cannot comprehend it. For there abounded in her discourse a singular devotion, with a multitude of most beautiful conceptions, and a copiousness of words with ardor of love toward her Spouse. And when she had lingered in those lofty thoughts four hours, she returned from the rapture, adorned with the precious gift of the crown of thorns.

CHAPTER V.

Amid contemplations of the burial and resurrection of Christ, she receives his heart, and afterward the gift of the highest purity.

[199] By so close a union was that blessed soul bound to the supreme God, On May 12, contemplating the burial of the Lord, that it seemed proper to her as it were always to be alienated from the senses, and to converse with the divine Majesty of the loftiest mysteries. For in the same year 1585, on May 12, rapt in spirit to the commemoration of the humanity of Christ, laid in the sepulcher for forty hours, for as many hours she remained raised to the contemplation of the heavenly great works; returning to the use of the senses for a time not longer, than was needful for reciting the divine Office, and taking food most sparingly for the restoration of the body. But she began in a rapture of this kind, after a short silence, to discourse thus. O eternal Word, who under the earth, in thy sepulcher I mean, didst remain forty hours, and at the same time wast in the bosom of the Father, and in limbo and under the earth, now with admiration I shall imitate thee. In this consideration she placed herself on her knees, with hands joined and eyes cast down, she represents to herself the Virgin, showing that she saw Jesus present, taken down from the cross; whence in the person of the blessed Virgin, she said: I adore my son and thy only-begotten. I offer thee, Father, for every creature the blood, which thy only-begotten son himself poured forth for human redemption. After some delay in this devout contemplation she spread her arms, and clearly showed that she received Jesus Christ taken down from the cross, both by the gestures and devout acts which she practiced, and by the words which she uttered, saying, Give me my son and my spouse. He who was my consolation, this hour is my affliction, and has saddened me.

[200] But a sign being given that she had received him, it cannot be told with how great fervor of spirit she began to show her services to the dead Jesus; who receives him taken down from the cross into her bosom, showing that with a linen cloth, which she had in her hands, she wiped the blood of that most holy body: and in a spectacle so tearful she used outwardly those acts, which clearly demonstrated the great sorrow of her mind. Then, as though considering the side of Jesus, she said: Why do not all enter into this side so open, and into so great a cavern of love? Then she raised herself to her feet, and with hands joined looking up to heaven, in the person of the Blessed Virgin she said. O eternal Father, I offer thee the blood of thy only-begotten son for the human race. O my son, I knew indeed, when I bore thee in the womb, that in this state I should see thee: then with great love I suckled thee, but now I behold thee with no less. If I could hold my mouth upon thine, as thou thyself didst hold thine upon my breasts, truly most willingly would I do it. I nourished thee with milk, but thou wilt nourish all with blood. O how willingly would I have given mine with thine! O truth of the eternal Father, O my only-begotten and firstborn, O Word of the Father, my spouse and son, equality of the Father and my humanity! They shall say to me, Behold the mother of one crucified. O John, thou didst rest upon his breast, and he now is reclined upon thine. O Magdalene, thou showest the same service by kissing the feet, which before: but I cannot do the same by suckling, nourishing, wrapping in swaddling-bands, and kissing alive, and hearing my Love speak.

[201] After voices of this kind she began to advance with slow step, she leads him to the sepulcher, as though with the other Maries and holy John the Evangelist proceeding to bury the body of her blessed Jesus. To this end, now through one, now through another chamber she went, with wonderful gravity and modesty; and so she traversed various places of the monastery. But reaching the Choir, there she let herself down on her knees, and with hand outstretched she said: Give me yet once my Jesus between my arms, before you lay him within the sepulcher. And showing that she had received him, she pursued thus: One thou art in essence, and the only one to pierce my heart. And after some delay, again in the person of the blessed Virgin she added: Come, take him. Now the place of reproach becomes Paradise. Why could I not invite all creatures, that they come to perform the obsequies of their Creator? I shall invite the Angels. Come, O Angels, to bury my son and your God. Let all the elements bow themselves, let all the birds praise and sing with jubilation: because at length is finished that incomprehensible work of redemption, done by thee the Word, my son.

[202] A little after, all mournful and afflicted, she fixed her eyes on the ground, as though looking into the sepulcher: then with a most ardent sigh she said: Why can I not here enter with thee, O my Lord? But because this is not granted me, do thou at least enter into me — It can no more be said; and lays him in it. Exult, daughters of Sion, but Weep. And it could be said that the virgins are discolored, nor have a blush in the countenance, and that the Priests bewail; since thou, who art the highest Priest, not only bewailest, but art dead and buried: but I, who am thy virgin and mother, am discolored, after my countenance no more enjoys thy most joyous and delightful aspect. — I gloried and believed that the Virgins would wish to follow me, from the desire of having an immortal spouse: and now I see thee stretched on the ground. I believed that they could glory, having a spouse comely and beautiful beyond all the sons of men: and behold there is no comeliness in thee nor beauty. Thou art the crown of Virgins, and meanwhile thou art crowned with thorns — Now it can be said, that there is more than one Paradise: because wherever thy essence is, there is Paradise. Paradise therefore is the sepulcher, Paradise is limbo. — O spouse, O my son! How greatly didst thou will to humble thyself for a vile creature, enclosing thyself first in my womb, and afterward in the sepulcher? Come, shut in my only-begotten. Meanwhile she raised herself to her feet, and pursuing she said: How shall I ever be able to depart hence, without my spouse and son? But what do I say? Shall I fail in faith, not believing that the same is in the sepulcher and with me? never indeed. These things said she kept a sweet silence, making most devout and lamentable gestures; then full of admiration, she said: Great is our God, Great is our God. Thou art infinite, O Word, and incomprehensible to creatures. But long persevering in such admiration, she seemed to be consumed by sorrow; because, as she afterward related, she saw, namely as much as she herself could grasp, the greatness of God, and on the contrary the malice and iniquity of creatures. Hence it came about, that in this contemplation she always used words full of exaggeration and admiration, on account of those things which she saw, wonderful beyond what a man can believe. For she said, Alas for me! Living I die — Would that at least I could bring creatures to thy love, my Jesus. And uttering other like things she spoke with so great speed, without any interruption, that they could in no wise be noted in writing. And then the Lord promised her, to give his heart, as of old to S. Catherine of Siena, as she afterward related.

[203] Then when she had spoken long, of that great joy, which, Jesus descending to limbo, the blessed souls there detained perceived; she saw coming to her S. Angelus the Carmelite and S. Catherine of Siena, Compline being recited with SS. Angelus and Catherine. her special Patrons: and suddenly she gave beginning by singing Compline, Bid, Lord, a blessing. But she was silent at the Blessing, and presently added, Brethren, be sober. Then alone she once said, I confess, and the whole Compline, pronouncing and being silent at alternate Verses: so that from the manner of reciting, and from the words which she then uttered, it appeared, that in saying the office of Compline she had been aided by the aforesaid Saints. But the Office finished, she said: Ah! depart not, for it is needful that you remain to do other things also. And suddenly she began to invoke the most holy Virgin, and those very Saints, saying; Pray for us, holy Mother of God. Pray for us, holy Father Angelus. Pray for us, holy Mother Catherine. For because she saw her beloved Spouse, willing to give her his heart, she receives the heart of Jesus, as a few hours before he had promised; she invited those her devout Saints, to help her to receive it worthily. Nor was there delay, addressing her Jesus with profound humility, she said: O my Jesus, I shall love thee, grant that no one know that thou givest me thy heart. After which voices in a moment her face was seen to brighten, and beyond what one can estimate to grow cheerful. Thus therefore inflamed with that love which her Jesus showed her, she melted for sweetness: and opening her arms, and raising herself toward her Spouse, she received his heart.

[204] But adorned with a favor so inestimable she drew her arms over her breast, crossing them in the form of a cross; and showed so great gladness, that no longer able to breathe, she seemed about to depart from this miserable life. Finally a good space of time being thus passed, she began in the person of her beloved Spouse to use these words: and for it she gives thanks. I have placed my heart in the soul of my Spouse; then in the person of the eternal Father to say, Spouse of my only-begotten, whatever thou wilt ask of me. And at length in her own person she added, O eternal Father, I dare not ask anything of thee, only I beg an increase of goodness in us all, and I offer all creatures, for whom every hour and every moment I would willingly suffer martyrdom, and if it were possible a thousand deaths. O happy and fortunate me, if the grace, which I so greatly desire, were granted! After such ardent prayers offered to the eternal Father, turning to the Spouse, as though grateful for the received benefit, she began to praise him and giving thanks to say, Bless the Lord, O my soul, and all that is within me his holy name.

[205] She saw Mary awaiting her son risen again After this, silence being kept a while, she began to contemplate Jesus rising again; and all cheerful and kindled with love, she said, O Mary, with how great equanimity didst thou await thy son who was to rise again! how many names didst thou devise to salute him, when thou saidst, Arise, my glory, arise psaltery and harp, arise psaltery. This being so well played by those thy pure and apt hands, rightly couldst thou, O Mary, await with faith him whom by faith thou hadst conceived. — This psaltery was, as it were Davidic, of ten strings; On a psaltery of ten strings I will sing to thee, and I will adore toward thy holy temple. But who was to be praised? To be praised was thy humility, thy divinity, thy Father, O Word. Of ten strings was this psaltery; which extending on the cross, thou didst demonstrate, how they ought to be touched and drawn, and this all creatures ought with anxious desire to gaze upon and admire. — The first two strings are the right and left hand, bored with most sharp nails; the fifth the side, so wide that from it are formed two strings, namely the side itself and the heart; the other two appear in the disjunction of his sacred members: take then the other two in the sacred and thorny head, and the perfect number will be had, On a ten-stringed instrument I will sing to thee. — and mingling her own affections with hers, But embracing thy son, Mary, thou didst wish to play and to dance, making a sweet and harmonious sound, which bore great gladness to thy soul. — On a ten-stringed instrument I will sing to thee. With that sound thou didst enchant all the Angelic spirits, and all creatures, as many as are in heaven and under the earth. O how great was thy faith, O Mary! Thou, looking to the right and left, didst see whether thy glorious Jesus appeared. Thou knewest him to be most powerful, and that while someone returned from the sepulcher weeping, he could at the same time appear to her alive and glorious, since he is everywhere. Let then this strong armed one quickly rise again, and bring confusion upon all those armed ones who guard the sepulcher. John and Magdalene went to the sepulcher, that they might find their Master: but he, triumphant, had already risen again. But they teach us, that, when the Lord departs from us with his grace, we ought like dead persons to seek him with great desire, and with most ardent sighs to penetrate even to the right hand of the Father, never stopping until we have found him. We ought also with an inner voice to call upon him, casting with the bow of love as it were continual arrows toward him: for he lets himself be caught like a little bird, which struck falls to the ground. It is surely just that the creature be content with its own nothingness; and since the eternal Word lets himself be moved by a single sigh or inner voice; provided this be directed and vibrated toward the bosom of the Father or his right hand; how much more fitting is it that the soul let herself be moved by the inner voice of the eternal Word? O Mary, every moment must have seemed to thee a year, when thou didst await thy beloved son. Ah! Come, Word, come to Mary and to me, come my Spouse.

[207] Having spoken such things, she showed that she saw her Jesus raised again, and with cheerful countenance she said, All seeing him marveled in the splendor of his glory. she receives him rising again But soon speaking with her Jesus, she said: Where now are the wounds? where the weals? where the spittings, reproaches, injuries, contumelies? What is lacking to this most sacred body? O how beautiful thou art, my spouse Jesus! Thou didst will first to appear to Mary, because she had conceived thee, because she was a virgin, because she had kept faith, because with the greatest desire she had awaited thee, because she was the most humble of all creatures. Thou didst will moreover first to appear to Mary, that to her first thou mightest share thy glory: and so he who first wishes to be visited by thee, Lord, it is needful that with Mary he have conceived thee, but with sorrow and anguish; it is needful that he have continually brought thee forth, by his assiduous operation. He who wishes to ascend to the sublimity of thy union, it is needful that he have faith; and indeed such, that from certitude it be as it were not faith. But when the soul comes to this, that forgetful of herself she is united to the Creator, she first shares the union, and is first confirmed in faith. And since God is the best good, infinite, immense, inscrutable, the more the soul believes this, the more she shares his goodness. And who would not wish to believe enough, they declare what is needful for her that she might be more intimately united with him? It is needful also that he who wishes to be first visited, be a virgin not only in body but also in soul, and that nothing hinder purity of heart: and so it will come about, that such a soul be first consoled, and obtain the first-fruits of the Word. The holy Virgin was first consoled, on account of humility, because she drew to earth the Word from heaven: for humility hastens, O Word, thy coming; for as soon as thou seest a soul adorned with that virtue, who desires to be visited by God. thou canst not contain thyself from visiting her. O God! how beautiful thou art! how much thou givest to the soul, who is first to be visited by thee! Thou givest her the vision, union, and fruition of thee, and of all those things which pertain to thee in heaven and on earth. O God! Wholly divine thou art, nor any more art thou afflicted by any sorrow or pain. Thy mother was deservedly first consoled, because she was conformed to thy will. So also the soul, who wishes to be consoled, let her have that conformity of will: but that she be more partaker of this virtue, makes that she become first partaker of thee thyself, receiving thy vision, thy fruition, and thy glorification. After these so lofty notices and favors so singular, that devout soul returned from the rapture, in which she had been, as is said above, for forty continuous hours.

[208] God, willing to exalt his beloved Spouse to the understanding of divine secrets, In the month of June rapt willed at the same time to present her with the most precious gift of purity, without which the human understanding is blind. But this happened in the same year 1585 in the month of June, in a certain rapture of five hours; in the beginning of which she was much afflicted. Afterward her face became most splendid like the sun: and amid the affections of an elevated spirit, she understood from her Jesus the conditions required to acquire purity: and she said; There are four things, my God, by which the soul can acquire that purity. — Set them forth therefore, my Lord. Then pursuing the discourse in the person of the Lord himself, First, he said, it is needful that the soul, who desires to obtain and possess that purity, she understands the conditions of purity to be acquired, be wholly dead and placed outside herself: so that she have no understanding, or knowledge, or any will; but all her understanding, knowing, and willing be reposed in me. It is needful that in all things and through all things she lose her own essence, assuming as far as she can my essence. It is needful that she have no notice or understanding of any thing, but as though placed outside herself and dead to herself, she live to me alone, who am her Creator and God. But such as these are, are named earthly Angels, on account of their great purity: for they possess it in the most perfect and most sublime manner, in which it can be possessed by you wayfarers.

[209] The second thing, which is required for that purity, is, that the soul take care to have all her thoughts, affections, and desires exceedingly well purified, and directed to me, her God and Creator: nor let her permit to enter into her heart or mind any thought, by which she could be stained. Let her take care also to take out of the way every imagination of earthly and base things, which could separate her from me, or bring any stain to the heart or mind, fleeing every sin, even the lightest. But these are they of whom it is said, Blessed are the clean of heart, for they shall see God. The third is cleanness and corporal purity, holy virginity I mean, in which state I have placed all Religious women, of which the fourth and chief is humility, bound to me by the vow of chastity. But they ought most solicitously to preserve it, taking care to guard it as a precious treasure. For by this means they become very fit to receive my purity; because virginity itself makes them like me, and by it in a manner they return to the pristine state of innocence, in which I created them; and recover that first and pure being, which I gave them. The fourth and last, which is required to obtain my purity, is holy humility, so grateful to me, that no other virtue would please me in a soul which had not humility: which is the mother of purity, as purity in turn is the mother of humility. This humility is so useful to the soul possessing it, that it makes her also possess purity, even though she had even lost virginity; although virginity, as I said, is a most efficacious means to obtain purity. For in hell there will be many virgins, but humble souls can never be drawn thither. So purity by means of humility is acquired, preserved, and retained: and by the same means it can be recovered when lost. She asks the same to be given her in the presence of her Patrons,

[210] When she had spoken these things in the person of Jesus Christ, she saw that he wished to grant her this holy virtue; whence it is given to be understood, that she had all the aforesaid conditions; required to obtain purity. So she said: O purity, infuse thyself into me quickly, and (if it can be done) communicate thyself to all other creatures. But for every gift, which proceeds from thee, O Word, it is fitting that those be present, who were present at all the former ones; let them therefore come with exultation and jubilation. Then, as though about to receive them, she began to invoke each one saying, Let the dawn Mary by her humility not disdain to come, and the truthful Augustine, the clean Angelus, and the loving Catherine. In this elevation of mind she understood, that with that purity of mind she ought to work in the inner part; and pursuing, she said, The understanding humble, dead, and quickening, intends nothing, seeks nothing; and seeking God, seeks all things: whence dead to itself it will live, illumined it will see, and with its dead light it will illumine other understandings, desiring to know that purity. — Whatever can be understood outside this purity will seem to it to be great ignorance; and it will be a glorious torment to it, and she praises it, that that purity is not known. — Its will will be wholly submerged in that incarnate Word, the infallible truth. — It will see God, and outside God himself it will see Nothing — It will regard its neighbor, and will rest in that purity which it sees not understood — The memory will be wholly fruitful, even in the highest aridity of spirit — The soul, which possesses such purity, thinks of nothing but purity; will not remember anything but purity; tastes nothing, wills nothing, loves nothing but purity. —

[211] That purity is offended even by the least degree of one's own will — Every inordinate affection of possessing a little of earthly dust offends it — A single word less considered offends it: and she teaches what can offend it; it condemns every regard of the soul upon her own being, which is true not-being. — Such purity abhors every taste, every sense, every imagination which is outside God. — So clean is this purity, that it wills not that the soul have any willing, knowing, or understanding; but requires that all her willing, knowing, and understanding be from God. — It is easier to create heaven and earth, than with oneself to possess purity: and it is more difficult for the leaf of a tree not sometimes to be moved, than for purity not to be possessed by that soul, which is dead to herself — Happy therefore and glorious is that soul, which dies to herself; because in a moment she receives purity itself. Here when she had stopped a while, and with hands crossed before her breast had risen to her feet; she showed that she received that purity under the appearance of a white garment, saying, and she gives thanks to God for the same given her. I receive purity from him who receives me; with it I clothe myself and my soul, and it shall never be separated from me. — But who shall preserve it? Surely not any creature, who understands herself to have any being. It is needful therefore, O Word, that thou transform thyself into the soul, and preserve it in her, confirm and stabilize it. Then she stopped a long while, contemplating that great gift which she had received; nor did she omit to give most fervent thanks to the Lord, often repeating these words, What shall I render to the Lord for all that he has rendered to me? Since my frailty can do nothing else, I shall leave my whole self to thee, O my Jesus. And so restored to her senses, from the rapture she returned to the common exercises of the monastery.

CHAPTER VI.

The contemplation of the Lord's Ascension, and another ecstasy of four days.

CHAP. X

[212] Since this singular spirit had often seen and with her Jesus had shared his pains and sorrows; On the Vigil of the Ascension rapt, it was just that she should sometimes see him glorious and joyful; and this happened to her in that same year 1585 on the Vigil of the Ascension. For being with a certain companion of hers, and together with her reading the Gospel of that day, when they came to these words, Father, glorify thy son, she felt herself called by the eternal Father in this manner. Sent into the blood of my Word, come into the congregation of my Only-begotten and thy Spouse, of Mary his Mother, and of his beloved Apostles. At this calling she briskly bestirred herself: and entering a certain chamber of the monastery, she was at once rapt in spirit, and so remained the whole following night. But when in the beginning she had long been silent, she began to speak thus: O happy congregation of yours, holy Apostles, in which thou by name, O John, conversing by turns dost question and hear. on the very day she sees Jesus about to ascend — Where Jesus is, there is Paradise: it is just therefore that in this place, where Jesus is found, there be also Angels. Seeing then an infinite multitude of these, descending from heaven, to render company to their Creator gloriously triumphing, she said, — O great multitude of spirits so bright and splendid! who shall be able to number them? — Each descend divided into their own Choirs and Hierarchies. O how great an array they prepare for the Word! — O how sweet a shade!

[217] to comfort his mother, A little after she entered upon contemplating the colloquy, which Jesus had with his most holy Mother, before he ascended to heaven, saying, O Word, what is that colloquy which thou hast with Mary? Thou leavest Mary, separated from thee as to the body: but afterward thou didst comfort her, yet not because she needed comfort: for although she remained clothed in mortal flesh, yet she was so conformed to thy will, that she would have been content to remain eternally upon earth, if such had been thy will — Thou didst comfort her, that she might comfort the wills of the Apostles, and suckle the Virgins — She remained so comforted, that whoever now regards her, is comforted in all his trouble, tribulation, and pain, and remains victor of all temptations: so that he who finds no mercy, and sees himself failing from infirmity, let him recur to Mary, who is wholly strong and powerful. He who is engaged in perpetual duel, that she may be the refuge of all let him recur to Mary, who is a peaceful sea. He who is suffocated by the pleasures of this world, let him recur to Mary, who is a bitter sea. He who is possessed by a demon, let him recur to Mary, who is the mother of humility: for nothing more puts demons to flight than humility — Let each one therefore recur to Mary. — Great and wonderful are the secrets, which my sweet Spouse communicates with Mary — Great is our God — O Mary, the colloquy which thou hadst with thy son, when he went to suffer, was of conformity; the other in the resurrection, was of joy; but this last was more glorious.

[214] especially of the Virgins; But in what thing did this colloquy most delight thee, O Mary? Was it because the Word was the Spouse of Virgins, who chose these for his crown? Yea verily. Because thou wast a Virgin, and the Word itself was so taken with the love of Virginity, that it was just that this last joy should have been about Virgins. — These are they, who manifest his power, by leaving all things; his liberality, by leaving themselves; his wisdom, by leaving their parents; his opulence, by leaving creatures; while they will not love, nor even hear the name of any other than this their Spouse. — O how greatly the Word loved this Virginity, when he crowned it in himself! In restoring man he demonstrated, how dear it was to his heart; since suffering on the cross, he commended it to him who was a Virgin. — So great splendor does the Word add to Virgins, that he draws them to his heart and unites them with himself; and at the brightness of Virginity the sun is darkened, because its light in respect of that scarcely seems to shine. — When thou didst go, O Word, to the passion, Mary remained wholly grieving; when thou didst rise again, wholly confiding; when thou didst ascend into heaven, wholly admiring. — So also the soul, thy Spouse, when thou visitest her with tribulations, remains wholly grieving, but not impatient; she grieves, not for the pain, but for her own demerit. — Mary remained confiding in the resurrection, so also the soul confides through the grace which she received, and can say, I can do all things in him who comforts me. Now let anyone's hand fight against me. But when the soul is in heaven, now she neither grieves, nor confides, but admires: for when she tastes God through mutual colloquy, she marvels at God himself and his greatness, nor can she cease saying — O great God! O admirable God!

[215] then to confirm the Apostles, Thou didst then confirm, my Jesus, and stabilize in this colloquy thy Apostles, because they were to be columns of the Church, and with thy wisdom thou didst exhort them. — In thy passion thou gavest them an example, to demonstrate, that thy servants and faithful lovers ought in suffering to shine forth by example; for many know how to say and not to do. — O blessed, happy, and glorious he who for love of thee suffers, O Word! For it is more (if it is lawful to say) to suffer for thy love, than to possess thee: because thee possessed we can lose, but what we suffer for love of thee is written in the book of life and is never lost. — In thy resurrection thou gavest them peace: because as soon as thou wast raised again, peace was made between the creature and God. — In the heart where there is peace, there is also Paradise: because thou art there. But peace itself shrinks from offending anyone, nor speaks of the neighbor except in so far as it does that for thy honor. The peaceful and humble heart always regards union. In this colloquy of the Ascension thou givest him solace, promising the Holy Spirit; thou teachest and showest the manner of receiving him, and sayest that they are to do great things for thy name; finally thou promisest them thyself, saying, that thou art with them even to the consummation of the world: a promise truly such, as no creature can fulfill, since this has nothing of its own, not even itself. — Other things thou lendest us, but thyself thou givest. Thou canst take from me my life, but thyself thou canst not take from me: because thou art truth, and truthfully thou hast said, that thou wilt always be with me. — O Word, O my Spouse! how little art thou known, loved, and possessed? After she had thus discoursed, and with incredible fervor of spirit had commended all creatures to God after her manner, she returned from the rapture.

[216] But it was wonderful, that precisely for so much time she was restored to herself, to ascend into heaven, as was needful to take the food of Angels. For scarcely had she communicated, when withdrawing to contemplate the glory of the Word ascending into heaven, she was called to see his glorious triumph by these words: Come, my dove, to see the humanity of thy Spouse, ascending to the right hand of his eternal Father. So rapt in spirit, she saw that her Jesus ascended to heaven, in a company as it were infinite of Angelic cohorts; and she began to say; One by one through their own choirs each receive the trophies and insignia of the Word himself. — Mary sees reach to heaven the humanity taken from her, formed from her most pure blood, and nourished with her milk — Mary sees the multitude of Angels, and the fair and numerous company of the holy Fathers: among whom stands forth John the Baptist, whom she made exult in his mother's womb, being praised by her mediation. — Many had prophesied of the Word, but I do not believe that anyone comprehended the glory, which higher than human grasp he possesses. — O David, why dost thou not now renew thy songs and prophecies? but if thou really renewest them in the heavens, why dost thou not make them known to us? O Word, why dost thou not take with thee the Spouses? Take them, I beseech. But as Mary and the Apostles awaited the Holy Spirit in the upper room, so they too will await him: because likewise it will be granted them, and from them he will not depart.

[217] and there receives After words of this kind, with the greatest agility she raised herself to her feet: and with eyes lifted to heaven, lifting thither also her arms, she seemed to wish to fly thither, and to imitate her Spouse ascending into the heavens. At that same moment of time her face began so to shine and to be seen so full of majesty, that it stirred all who beheld her to great devotion: and then showing, that she saw the incarnate Word enter into heaven, joyful and cheerful she said wholly, O my God! O my Jesus! Dost thou then go and depart from us? O how great joy there will be! But we, O Mary, here on earth remain. O most pure Angels, receive us too; for if he is your Lord, he is also our Spouse. — O eternal Word, O infinite wisdom! What has the creature done for thee, for whom thou hast done so many things, and now ascendest into heaven for her greater glory? Say, I pray, what has she done for thee, that thou lovest her so much? What dost thou give her, and what in turn dost thou exact? Thou lovest so much, that thou givest her thyself, who art all things, and outside whom is nothing: thou exactest from her all her willing and knowing, because by giving thee this she gives all that she has. — O infinite wisdom! O highest goodness! O love! O love! known to few, loved by fewer, possessed by fewest. O incarnate love, Word made man! at the right hand of the Father. O eternal wisdom! O our ingratitude, the cause of every evil! O purity little known, and little desired! — O my Spouse, O my Spouse! Now, when with thy humanity thou residest in heaven at the right hand of the Father, create in me a clean heart, O God, and renew a right spirit within my bowels. After these words she returned from the rapture, and gave herself to the exercises of the monastery, wholly filled with inward joy, to the admiration of all the Nuns.

Chap. XI

[218] But among her other raptures exceedingly notable was also that, In the year 1586 rapt for four days, which she suffered on the XI day of August in the year 1586, which lasted her four days and as many continuous nights, except two hours daily, in which she was restored to her natural sense, to take the very smallest food. In this she began sweetly to complain before God, that he wished her so to speak that she could be heard by others, saying, Ah, loving Word! Say, I pray, why hast thou conferred so many things on me in secret, and now wishest that I manifest them? Then with great fervor of spirit, so that sometimes she seemed to faint for sweetness, O it is well, she said, that thou doest this: for I see that I could scarcely be brought to manifest such things: but thou knowest my infirmity. — Moreover thou doest this, that they may more easily believe thee when thou speakest in me. — Moreover that thou mayest show them their good. Thou couldst indeed by another way effect the same, but this has pleased thee. — O God, so great that thou canst not be understood, and thou subjectest thyself to some small creature, she wishes that God be truly sought by creatures, my God? — O how various are they who seek thee? and how various could be the answers, to be given by thee to them? I would indeed for all answer the truth, but of myself I cannot say that I seek the truth, otherwise my works would be other. — O for how many could the names be changed, that they should not be called truth, but vanity! — O infallible truth! thou canst not be lacking to thyself: but neither canst thou be lacking to the soul aspiring to truth, as the stag desires the fountains of waters. — Thou, incarnate Word, art like a thirsty stag: and such also is the creature, who understands thy will. — O God! he who experiences not, cannot understand: but he who really thirsts, recurs always to the fountain, and marvels at those whom he sees not thirst. But how can the soul desist from seeking the perfection of other souls, which, so to speak, she loves more than herself?

[219] As Christ desiringly sought them, He who comprehended, how great a thing even a single soul is, would not marvel, that she always returns to understand and to will thy operation. — So anxious a thirst had the incarnate Word in seeking out his creature, because he always regarded the cause which moved him, to come to seek her out: but that was love alone: nor did there ever pass even the least space of that time, in which he lived with us on earth, in which he did not labor night and day for creatures to be brought back to himself, and his work to be perfected. — Look upon the face of thy Christ. This thy regard is like the sun, which warms and makes fruitful. So also the soul, whom thou regardest, makes thy will fructify in her heart: nor is there found a heart so frozen, which does not grow warm with thy inmost charity, when it is looked upon by thy divine and holy eyes. — Grateful and great, great and grateful is thy work. — Great and wonderful are the works, and vehemently loved them, which are contained in thy work, my God. The words help, and thy blood penetrates, my Jesus — God of highest goodness, of incredible power, of ineffable wisdom! Eternal God, Savior of our hearts, the substance of thy essence. Ah! tell me, how much hast thou loved the creature created by thee? how much dost thou love? and how much wilt thou love? So much hast thou loved her, that thou hast given her being, hast created, and recreated her. But he who loves himself, knows not himself to be loved by God: nor does he care much to be loved, who proceeds not with God and creatures in all sincerity without any dissimulation. — He cares not to be loved in return and glorified by God, who acquiesces not in all things; not only in those which God does, but also in those which he sees done by creatures, although in them there were as great confusion as is in hell: for it is needful to acquiesce in everything: so the soul renders herself fit, to be loved and glorified by God. —

[220] O good Jesus! Our eyes are blind and darkened, nor do we see the light: she deplores the blindness of men and how shall we be able to escape so many snares? It is needful to have a pure eye, that one be not caught; and to be strong, that one be not overcome. So give light, my God. — Our blindness is born from a humor, falling upon the pupil of our eye: and this superfluity of humor is born from a certain inmost love of earthly things; if indeed it is to be called love, and not rather hatred, which deprives us of love. — Such superfluity is also, either from nature, or from complacency about spiritual tastes, or from acquired wisdom and knowledge. — The superfluity of nature is nothing else, than the appetite and desire of one's own advantage. — The superfluity of complacency in spiritual tastes, born from a triple superfluity, comes from the desire of union and taste in things of this kind, stopping there: he who has such a desire, is not perfect, because he attaches himself to the gifts, not to the giver. — The superfluity of human wisdom and knowledge and other acquired gifts, is that accursed vainglory. These three humors are like a thick film, lying upon the eyeball of our understanding, which makes that we know not God. — Wherefore, unless by that burning fire, which burns in the divine breast, those humors be decocted, by means of the humanity of the Word; there will never be taken from our hearts that blindness, which is common to all creatures, and against which there is no other remedy, and she wishes the religious Orders to be reformed. than thy charity, my God, and thy blood, my Jesus. In this rapture, besides the things which have been said, the Saint spoke many others, especially how necessarily the religious Orders ought to be reformed, for this reason that they had greatly fallen away from religious observance. And for that cause, still placed in the rapture, she dictated several Epistles to various Prelates of the Church, full of the spirit of God, in which she demonstrates this necessity to be great.

CHAPTER VII.

Instructed by Saints Ignatius and Angelus concerning humility and poverty, she sees the pains of Purgatory, and of her brother detained in it.

Chap. XII

[221] On the third Sunday of Advent of the year 1594, December XVIII, rapt into ecstasy, she saw the most holy Virgin, In the year 1594 midway between S. Angelus the Carmelite Martyr and B. Ignatius founder of the Society of Jesus; and she understood these Saints to have been chosen by her, that with her they might treat of poverty and humility. Wherefore she in the person of B. Ignatius began to discourse of humility in this manner. from S. Ignatius she learns humility I Ignatius, am chosen by the mother of thy Spouse, that with thee I may treat of humility. Hear therefore my words — Humility ought to be infused, like oil into a lamp, into the new plants of Religion: and as oil occupies the whole vessel into which it is infused, so humility and true self-knowledge ought so to occupy the powers of the soul, that whether they turn to the right or to the left, they find nothing else than humility and meekness. And as the wick cannot burn without oil; so the new plants will not give in Religion the splendor of sanctity and perfection, if there be not given them at all times the notice of such humility, and if in it they be not exercised and tried; teaching them how necessary to a true Religious is that virtue, which is nothing else, than a continual knowledge of one's own self, and a perpetual joy in those things which can induce a low esteem of self, until the new plant have well ordered all the powers of her soul. But care must be taken, that the Novice in the humiliations, to be instilled in novices, which are now applied to that end, remain firm and stable, often reminding her, that for this alone she has taken the Habit. But that the demon may have no part herein, the trainer of the Novices ought to use a certain holy artifice; namely that, wishing to depress their judgment or will, if she note in them any repugnance or impatience, she know indeed to chastise this severely, and to exaggerate the fault, although in itself the smallest; meanwhile yet, while she infuses the oil of mortification, let her have ready on the other part a sweet balsam, showing how greatly God is glorified by actions of this kind, and how great fruits they thence perceive; so that they may be led into the love of humility itself, and besides it may will and aspire to nothing.

[222] Exterior humility ought to appear in every word, so that it may appear even outwardly, gesture, and work, and as in the world words of blasphemy are prohibited, so ought all those things to be forbidden in Religion, which savor not of humility: likewise gestures contrary to it, as in the world actions repugnant to honor and fame; finally works done without humility, as some King would detest that his son should assume the habit of a stable-boy. But in Superiors humility ought to be such, that on account of the examples given of themselves, they need not mingle acts of humility with their reproofs and exhortations. Each Spouse, Religious I mean, ought to be such, that she can be transplanted, and that the Superiors may be able to transfer the sweeter and more precious fruits, now into valleys, now onto mountains, nor let them cease also to lead the less esteemed ones here and there. The Spouses in the building of spiritual perfection ought to be like the stones, which were used for the fabric of Solomon's temple, in which the stroke of the hammer was not heard. But whichever in the very fitting open their mouth, let them be brought to the fountain, and there be inebriated with acts of love and severity, that they may be no longer able to open it, but as drunken let them be infused with sweet sleep. — To those who would resist such humiliation, let their crucified Spouse be given into their hands, showing that they ought to imitate him. But until death this exercise of humility ought never to be remitted: and its acts to be held for a ladder to heaven. and he who bears the care of souls, let him not be slothful to exercise them in this virtue, as long as flesh and bones are united to the body. For this is a certain ladder of so many steps, that the number of steps to be ascended is never finished: and it is needful again and again to remeasure the same steps, multiplying the acts themselves. Souls, which lack that humility, cannot go out of themselves: because there rise up in them a thousand and a thousand passions, and many curiosities in which they are occupied. As the incarnate Word made the Apostles become fishers of men, so also he willed his Spouses to be huntresses of souls. And thus far I have sufficiently fed thee with humility, now I dismiss thee that thou mayest go to receive the food of poverty.

[223] So S. Ignatius finished the discourse, which she taking up, in the person of S. Angelus spoke thus. I Angelus, wearing the habit of the mother of God Mary, who is my glory and my crown, say to the chosen Spouses, that the Spouse of Jesus, namely poverty itself, ought to be their nurse, from S. Angelus poverty and that to the new Spouses gifts ought to be given. For as earthly Spouses reckon themselves the happier, the more they abound with gifts and necklaces; so exceedingly happy and perfect will that Spouse be, to whom by all the other Spouses examples of poverty are given. Her ring ought to be a total despoiling of all things: but as the ring is round, so let nothing remain to her, to which she cleaves fixed, but naked let her follow the naked Christ. He who undertakes to rule her, ought to take care that she hear nothing, see nothing, love nothing but poverty: but she who has not loved it, let her be derided as drunken: for poverty itself ought to be your treasure, your food, and your rest. to be commended to them, But as every day you take food, so there ought never to pass a day in which poverty is not treated of with the new Spouses, now praising and magnifying it, now exhorting and animating them to love it, now testing whether they really now love it. Let care be taken that the children, that is their works, be clothed with nothing but poverty. This poverty you ought vehemently to love in food, to make it shine in clothing, to magnify and extol it in every place. So much ought it to be loved, that the very taking of food and clothing should grow bitter for tears, and poverty not die except with the Spouse. So much does God love poverty; that to the soul possessing it he cannot but give himself and his kingdom. The soul possessing poverty, usurps for herself the crown of Martyrs. But precepts of this kind ought to be infused into souls through a golden channel, that is, through a breast full of charity, in suavity of spirit and harmony of words.

[224] and the necessity of both virtues, With these two virtues as with balsam ought the souls to be seasoned, which come to the habitation of Mary, that they may be able to preserve the innocence, which together with the Habit they put on. But as to imbue something with balsam we use our own hands, so we ought not to say one thing, and do another. In the exercise of these two virtues is practiced perfect obedience, which is our first vow. Souls which possess humility confound hell, and have power to bear in their hands the head of Holofernes. Such souls the Word makes bulwarks for his city. He who loves humility and poverty, loses no words grieving over any thing. He who possesses poverty, always thinks of the poor Christ; and esteems his body, as much as a King esteems spiders' webs. Souls of this kind Mary will caress; these will she bind to her breast, and nourish with milk; and if they persevere to the end, she will make them possess the Word even to the consummation of the world. But do this, that thou be sated not only with the love of this virtue, but with the exercise: for which favor she gives thanks to God. for a hungry man is never sated by a well-laid table, if there be not abundance of food. Humility ought to be exercised with gravity, and poverty with cheerfulness. After these things speaking in her own person, she added: Woe to us, unless we be affected toward humility and poverty, which the Word preached, exalted, and loved: for this is what is required of us. Grace, praise, and magnificence be to thee, God of virtues; who hast deigned through the Saints, Mary, Ignatius, and Angelus, to give thy handmaid the notice of this high and sublime exercise. But after these words she sweetly fell silent, and finally returned from the rapture.

Chap. XIII

[225] On a certain occasion being in the Choir, to pray for the soul of a certain brother of hers deceased; on the XIV day of June 1587, she saw his soul atrociously tormented in Purgatory: wherefore full of compassion, she began to weep and lament profusely, and then she said, O wretched, but also blessed thou! O painful and glorious soul! In the year 1587 she sees her brother's soul in Purgatory. Grievous are these pains, and yet they are endured. O would that someone comprehended them! — When thou wast here, thou wouldst not hearken to me, but now thou greatly desirest that I hear thee — O wretched one! what then wouldst thou of me? And being a while quiet she began to count up to the hundred and seventh number, and certainly indicated that she was asked by her brother's soul, that as many times she would communicate for him; whence she added, That which thou askest, I can perform for thee daily in the morning. — But O how long a time will be needful to expunge such a debt! and for it she undertakes to communicate 107 times, Blessed me, however, if I should come where thou now art, or if no creatures should descend lower. — O God of infinite goodness! thou lovest creatures more, and more desirest to bring them to thee, than they to come to thee. — Relieve, O just and merciful God, the pain of him, who once a little child sometimes praised thee. Regard, I beseech, thy goodness, and use mercy toward him. — O most just God, if he did not do whatever was grateful to thee; yet he did not contemn those who execute thy good pleasure. It is true, that he wrought something against thee; yet he did not praise such a work. — It is true, that together with me he did not praise thy goodness; yet he knew, that it was fitting that thou shouldst be praised. She then went on to pray at length for that soul: and after she had said the Psalms, Praise the Lord, all ye nations, Praise the Lord, ye children, and, Praise the Lord from the heavens, with the Requiem, she returned from the rapture. Then stirred by heavenly ardor, she went at once to the Mother Prioress; and prostrate at her feet, with copious tears she said; O Mother, truly great are those pains, which in Purgatory the souls suffer: never indeed would I have believed them so great, had I not been somewhat illumined about them. Then the Prioress consoled her, in which she acquiesced.

[226] But on the following day, when she held her mind fixed in contemplation of this kind; she receives solace from the glory that will follow those pains, she began in the same to be so tenderly affected, that, occupied with all the rest of the Sisters in the work of the monastery, she was rapt into ecstasy, in which there was again shown to her the atrocity of such pains. Wherefore with tears and sighs turned to heaven, My spirit, she said, suffices not for living on earth, and dealing with creatures after a vision of this kind. After which words she showed, her sorrow somewhat mitigated by the Lord, by the showing of that glory which was to follow those pains: whence become joyful and cheerful of aspect in respect of the eternal felicity, she added: I will no more call you atrocious pains, but glorious, since you lead souls to so happy a glory. And when in this contemplation she had spent an hour, she returned from the rapture. But on the following day, and the time to her prayers being shortened. being toward evening with many other Nuns in the garden, she departed thence: and alienated from her senses, again she saw, as she afterward related, in Purgatory the soul of her brother, whose time on account of her prayers had been shortened and the pain alleviated. But not content with this, on account of the ardent desire of saving souls, she began anew to offer affectionate prayers to the Blessed Virgin and the other Saints, that that soul might be wholly released from so grievous a torment, and she said: O God! how much we ought to pray for those wretched souls, which either now await to come to thee, or are in peril lest they be separated from thee. After these words, she was seen wholly drawn into admiration, on account of that which she saw, and she said: I will go all around. Namely Purgatory, which was to be shown to her; which was known not only from her acts, but also from those things which she related to the Nuns.

[227] She began therefore, remaining in the rapture, to go all around the whole garden in which she then was, which truly is large; and so she spent two solid hours. She goes around purgatory in spirit, But she stopped sometimes, intent on considering the particular pains of each vice; she clapped her hands, from the affection of commiseration; she grew pale of countenance; she walked with body bowed, on account of the trouble which a vision of this kind brought; finally she made such signs of horror, that even her very aspect struck terror. But that the devout reader may be given some specimen of those things which she saw, and which she said: she began first with mournful voice thus to cry out, Compassion! Compassion! mercy! Descend, O blood, and free those souls. O poor wretches! You suffer so much, and yet you are content and glad. All the torments endured by the holy Martyrs, in respect of these, and there she sees the pains of the religious, are like a most pleasant garden. I shall reckon myself blessed, if I descend not still lower. She saw also how the Religious were tormented: whence when she had advanced a little, she stopped, and sending forth a great sigh, she said; O good God! the Religious also in these pains? Ah! Yet she did not explain the pain which they suffered, but for horror at almost every step she sighed. She saw then the pains inflicted on the ignorant, and on those who in the flower of age are deprived of life; of the ignorant, and they seemed to her in respect of those which others endured, exceedingly light: because they were tormented only by fire and ice. She saw moreover that such souls had their guardian Angel present, and were greatly comforted by his aspect: as on the contrary they were much afflicted by the sight of demons.

[228] But hereupon seeking in what place was the soul of her brother: Where, she said, is that soul, among whom her brother, so greatly beloved by me, and so greatly conjoined? But seeing it, she said: O poor wretch! thou sufferest so much, and yet thou rejoicest: thou burnest, and art content. Truly happy and blessed thou art on the other part, since these pains will conduct thee to so great and unspeakable glory. Blessed me, if I were not to suffer any more! Come, remain there, and complete the purgation of thy faults. Hereupon having advanced somewhat, she showed that she saw pains much greater, and she said; O how horrible is that place, of hypocrites, full of demons terrible and deformed, and of intolerable torments? Who, I pray, are so severely tortured? for they are pierced from part to part with most sharp knives, and then most cruelly cut to pieces. But after the rapture she narrated, that those souls, which dwelt in a torment so bitter, were the souls of hypocrites; adding, that they who are nearer to hell, like these, also share more of the gnashing of teeth to be there endured. Proceeding further, she saw a great multitude of souls, of the impatient, oppressed with a heavy weight, and as it were crushed under it; and she understood them to be the souls of the disobedient and impatient. But wonderful to see were her actions, while she beheld them. For now she bowed her head almost to the ground, now into that part she fixed her gaze, now she drew up her shoulders from compassion. of liars, Once also stricken with incredible terror, she began to call out for help from heaven: then when she had stood silent a while full of admiration and astonishment, she saw the pains of liars: and these being seen most atrocious, she began with raised voice thus to discourse, Liars too stand near hell, and are much tormented: into their mouth is poured melted lead, and at the same time they seem to burn and to tremble.

[229] of those fallen from frailty, She saw moreover tortured those who from human frailty had sinned, and she said: Alas for me! I believed that you, who through frailty sinned, were in the place of the ignorant: but although in respect of others you suffer very little, nevertheless you are in a burning flame. Beholding then the avaricious she said: They who once on earth could not be sated with wealth, now are sated with torments: of the avaricious, namely they are melted like lead, nor yet here is their pain finished: because, restored to their former integrity, of the unchaste, they are given to be devoured by beasts. Thence she passed to the impure and unclean, and these she saw placed in a place exceedingly stinking, and turned to them, O unclean, she said, behold your place. But remaining here very little, and beholding the proud and ambitious, of the proud, she said, Behold those who wished in the world to be ministered to and crowned, but now in this so dark a night are afflicted. of the ungrateful, Then she turned her thought to the ungrateful, atrociously tormented; and This, she said, place I seem to myself to deserve, my Lord, because ingratitude dries up the fountain of piety: but here she saw souls, submerged in a most deep lake of as it were molten lead. Finally there were shown to her the souls of those, who were held by no special vice more singularly, but in all things were somewhat guilty: and therefore she saw them share of the pains of all, but less intense than those whose proper vices they were.

[230] The pains of Purgatory being seen in this manner, at the third hour of the night she went out of the garden, and persevering in the rapture, she begged the Lord, not to show her any more such great pains, because for seeing them further her spirit failed. Yet pursuing the discourse with her Jesus, she said: Say, I beseech, Lord, why hast thou set before me a spectacle of this kind this evening? when never before had I so much light about it, much less comprehended it. Was it perhaps that thou mightest satisfy my desire, finally she understands her brother will soon be freed, desiring to know where the soul of my brother remained? Or rather that with greater fervor I might pray for those souls? Yea, yea. This is the cause, and moreover that I may better know thy purity, and more hate that which thy Spouse Catherine pursued with so great hatred, namely sin contrary to virtue. And when her Jesus had again indicated to her the time, after which he wished to call her brother's soul to himself; she said, Be it done when it shall please thee, Lord. But O happy thou, beloved brother! because soon thy liberation will be at hand: but although great and ineffable be thy pains, yet they are not worthy in comparison with the future unspeakable and incomprehensible glory, which is prepared for thee in heaven. After this she understood that it would be a great help to those souls, and that souls are helped by frequent Communion, for their refreshment to take the most holy Sacrament of the Altar, and asking Jesus, what precaution was to be used to escape pains so atrocious, she said with loud voice. It is needful in all things and through all things to put off oneself and put on thee, my Lord. It is needful to walk with a pure and sincere intention: and woe to those who have any other than that of serving thee and honoring thee, O my Jesus, or of caring for the salvation of their soul.

[231] Finally she offered the blood of the immaculate Lamb for the souls of Purgatory, and returned from the rapture so wearied, that although she would not, she was nevertheless led by the Sisters to take some rest. [in the presence at these things of her Guardian Angel and SS. Augustine and Catherine of Siena.] But constrained by obedience she related, that she had seen those pains accompanied by her Guardian Angel, S. Catherine of Siena, and S. Augustine her devout ones: because without their present aid she could scarcely have sustained the sight of the souls, tormented in Purgatory. But it had been a spectacle worthy of commiseration to see the gestures which she made: although being asked by the two Nuns, with whom she conferred her affairs, whether she had really endured anything of those pains; she said, that not otherwise, than as he suffers who sees another suffering. But it cannot be told with how great spirit and fervor she related such things, so that those who heard seemed to themselves to see all with their own eyes; nor was there any who was not moved to tears, from compassion; and who was not kindled, the more to relieve those souls by pouring forth prayers to God.

Thus far it has seemed of greater worth, and conducing more to the history, to render into Latin those things which we found written in Italian: yet of the same spirit and devotion are the exercises, contemplations, and acts, contained in the five other chapters noted above; but for the sake of brevity here passed over. By which study we are also compelled to leave untouched four other Parts, woven together after the publication of the first two; especially because Father Virgil Cepari, in the Life to be given after this, touched on certain principal points, digested according to the virtues of the Saint herself, illustrating them with many particular actions, and thus proceeding more conveniently to the form of history. Meanwhile receive a Synopsis of the remaining Parts in Puccini's work.

SYNOPSIS

Of the third, fourth, fifth, and sixth Part,

Collected from their Proems and Indices of Chapters.

[232] The great devotion which the Life of the venerable Mother Sister Mary Magdalene de' Pazzi excited in the people, What moved the author to compile these parts, some months ago sent forth from the press into public light; and the great admiration, which those stupendous actions, which the divine goodness wrought in her, brought to each one; and also the universal applause, which everywhere, whither penetrated the odor of so great sanctity, I have learned to have arisen; moved me to add to it a third, fourth, fifth, and sixth Part of the Life; especially with the addition of those goads, which were applied to me by many religious persons, Prelates, Nobles, Toparchs, and Princes: whence I seem to myself to take a certain argument, that it is of the divine will, that his glory may appear to the world with greater splendor through this his beloved Spouse, as through a bright mirror of true sanctity. But that the devout reader may have some notice of this third Part, it is to be reduced to his memory from the first, that Sister Mary Magdalene in the year 1585, having suffered an ecstasy almost continuous of eight days and nights, with very small spaces of free time interposed, perceived from God certain most lofty notices: of which she spoke in such wise, that they could be noted by the Nuns, assiduously assisting her to that effect. Hence, as from a wonderful thing, was formed Chapter XIV and XV of the first Part (both comprehended in Chapter IV of this our distribution); but because those discourses were so prolix, The Third contains the notices received in the eight-day rapture, that they filled one great volume, they were there omitted, lest the thread of the history should be too far drawn out; and only a certain specimen of them was exhibited, comprehending in few words the substance of the fact. In this therefore third Part, as in a more opportune place, we set forth the entire course of those wonderful raptures, that they who are affected toward spiritual things with due devotion, may be able more savorily to taste those sublime conceptions, which God suggested to her by revealing them.

[233] But in these there shone forth the pure and mere operation of the Holy Spirit: wonderful for the sublimity of the argument, because besides other considerations worthy of admiration, especially was it wonderful and transcending all order of nature, that a little maiden, frail of sex, nor imbued with studies beyond what is commonly fitting for Nuns, was heard to discourse of the loftiest doctrines, and so lucidly to set forth the subtlest points of Theology, speaking so groundedly, and using terms so conformable to the usage of Theologians, as if she had for many years been versed in the schools. But it is difficult, that one who has not seen the thing with his own eyes, can conceive or by imagining form for himself an idea of those wonderful things, which happened to Sister Mary Magdalene, when so loftily elevated into God himself and as it were transformed, she enjoyed his colloquies and revelations. Only for some explanation it can be said, and the manner in which they were set forth. that she formed her discourse, now in the person of the Eternal Father, now in the person of the Word, or of herself: and so she varied her gesture and voice, now composing it to majesty, now to submission, as the argument required, that she might clearly express her conception and the sublimity of her thoughts. Sometimes she interposed in her discourse a space of time (which it has pleased to express by types by the interposition of little lines) and then she showed that notices of this kind were intimately tasted by her: and she was so immersed in the depth of her contemplation, that her body seemed destitute of spirit, since she was sometimes wholly immovable, and as it were inseparably fixed to heavenly things.

[234] The following little index of Titles exhibits the arguments of the several raptures collected.

Day I. By the Eternal Father she is forewarned of her future trial, in which she is to suffer many temptations, and is instructed how she ought to bear herself in them. She understands also the cause of the coming of the Holy Spirit to the earth.

Night I. She sees under a fair figure the Holy Spirit in the sublimity of glory: and discourses at length of his operations in the soul, and how she ought to dispose herself to receive him worthily.

D. II. She speaks with most beautiful conceptions upon the words of the current Gospel, If anyone love me he will keep my word. Peace I leave you, etc.; instituting upon these wonderful colloquies with the eternal Father, by whom there are given her many admonitions concerning her trial: but she afterward has many fair visions and understandings of the Holy Spirit.

N. II. There are communicated to her many understandings concerning the words of the current Gospel, Light is come into the world, and men loved darkness more than light: where she loftily reasons of God, who is the highest light, and of the darkness diffused in the soul through sin. Then she speaks of the love, which the incarnate Word showed us, and how the neighbor ought to be loved.

D. III. She has most beautiful understandings of the operations, which the Holy Spirit performs: and of the truth, which is God himself, under the figure of the great Sea.

N. III. She has many understandings upon the words of the current Gospel, Amen, amen I say to you; he who enters not by the door into the sheepfold, that one is a thief and a robber, etc.

D. IV. She speaks wonderfully of the efficacious means of uniting the soul with God. There are then communicated to her sublime understandings, concerning the wonderful operations which God performs in heaven and on earth, under the figure of twelve channels, through which their manifestation is derived.

N. IV. She has a wonderful understanding and vision upon the words of the current Gospel, No one can come to me, unless the Father who sent me draw him, etc.

D. V. She had nothing particularly to be noted.

N. V. Upon the words of the current Gospel, Jesus having called together the twelve Apostles, etc., she has most beautiful understandings. Afterward she discourses of the five degrees of gratitude, which God shows to creatures and the creature to God himself; and of certain loves, which the Angels confer on souls.

D. VI. Of a certain understanding had in ecstasy concerning the excellence of the incarnate Word, under the similitudes of winds, trees, and certain notable loves, which the souls of the Blessed obtain for creatures.

N. VI. She has a certain fair vision, and at the same time explains its mystery, applying it to the incarnate Word.

D. VII. She wonderfully compares the operations of Jesus Christ on the cross, with those which he exercised in the womb of the Mother, and which he works in the bosom of the Father.

N. VII. In the understandings, communicated to her through the rapture, she most beautifully compares the works which God did in the Old and New Testament, with the operations of the soul led to perfection.

D. VIII. There are communicated to her by God fair understandings, of the works which the soul ought to exercise, that she may be an imitator of Christ; applying them to the actions of the passion, death, resurrection, and Ascension into heaven.

N. VIII. She discourses in ecstasy wonderfully according to the current Gospel of the most holy Trinity, of which she institutes a comparison with the soul and its powers; then of the spiritual espousal, which God makes with the just soul.

[235] The fourth part contains the understandings and spiritual senses, Part 4 contains doctrines on morals and Religious perfection. which God in ecstasy communicated to his beloved Spouse, and which were faithfully noted and collected by the Nuns, while she, God permitting it, spoke with clear and intelligible voice. But although those ecstatic discourses comprehend diverse matters, nor follow the order of times hitherto observed, being uttered at various times; it has nevertheless seemed good to collect them in this part, because they all regard the spiritual information of morals and the religious state. But since their argument is not so sublime and elevated, they have a greater sweetness of affection and facility of understanding. But through the course of this Part there shines forth the greatest zeal, with which this good Mother was affected toward the religious state, speaking of it with great fervor of spirit, and suggesting subtle and useful documents for the conservation of religious observance. There shines forth also her great zeal toward the salvation of the neighbor, and a great perfection of sanctity, exhibiting as in a mirror all those virtues, which like shining gems adorn a soul pure and white, and the same a Spouse of Jesus Christ.

[236] The Titles of the Chapters are these.

Chapter I. She most beautifully explains these words, I am the good Shepherd, etc., and applies the offices of the good Shepherd to the operations, which God performs with the elect souls.

II. From these words of the Prophet, Confession and beauty in his sight, she draws devout documents, how men ought to confess God, and how the blessed Spirits do it. Then in how many ways souls can render themselves comely in the divine sight: finally she has fair understandings upon these words, I go to prepare a place for you.

III. She beautifully declares the words of the Gospel, The kingdom of heaven is like a man, who sowed good seed in his field. Afterward she sees Jesus with his side open: to which souls, like thirsty stags to the fountain, run to drink.

IV. She understands, that the last word of Christ on the cross, It is consummated, can truly be said of the soul which has received the most holy Sacrament of the Altar: moreover she beautifully explains this passage, Thou hast visited the earth and inebriated it.

V. She piously discourses upon these words of the Canticles, The King brought me into the wine-cellar; most beautifully declaring, how through three degrees of three virtues the soul can ascend to the cavern of the loving side of Jesus Christ.

VI. She sees S. Didacus of the Order of S. Francis, her devout one, adorned with particular glory in Paradise, on account of the constant observance of the religious vows, and other peculiar virtues in which he shone; and to his imitation she is kindled with ardent desire.

VII. She understands the reciprocal complacency of God in the soul, and of the soul in God.

VIII. She treats of the complacency, which God has in union with the just soul, on account of its likeness with him.

IX. She devoutly compares the holy Innocents with good Religious, as to purity and martyrdom.

X. She explains the three particular virtues of S. John the Evangelist, namely purity, humility, and love, teaching how they ought to be in Religious.

XI. She understands the purity of the soul, from comparison with a river and its effects.

XII. She converses with the eternal Father, who shows her the malice of men. She treats then of the sweet kiss, which the heavenly Spouse gives to souls in diverse manners: about which she shows diverse excesses of affectionate love.

XIII. She sees in ecstasy, through fair similitudes, the Religious states: and explains many particular mysteries of them.

XIV. There are given her to be understood five petitions, which ought to be made to God to preserve true observance in the Religious Orders.

XV. In ecstasy she speaks of the praise of S. Agnes, wonderfully explaining many of her sayings.

XVI. She proposes some means to receive worthily the Holy Spirit on his feast.

XVII. She expresses affectionate conceptions with the little child Jesus, the infant Mary, and Christ crucified.

XVIII. She sees some heavenly figures, whence she draws various notices and spiritual documents.

XIX. Of pride and the other capital vices she reasons with great detestation, and shows the virtues opposed directly to them. She treats then of the defects, which are chiefly committed by Religious, and of their remedies.

XX. She sees in ecstasy her Spouse Jesus, crowned with thorns: meanwhile she understands that the Spirit of God wishes to forsake creatures, and she fervently prays first the Holy Spirit, then the eternal Father, that they may have mercy on them.

XXI. She devoutly discourses of the purity and simplicity, which the Spouse desires in a Religious soul, and of the means of acquiring those two virtues.

XXII. She understands in ecstasy, that in the Religious Orders particularly there ought to be observed nine rules, to obtain from God nine singular graces, and she knows some virtues, which are most required in the Religious state.

XXIII. She offers to the divine Majesty the blood poured forth by the incarnate Word for every state of men, and thence sees many souls illumined from heaven converted to God: but she is vehemently agitated by the demon with various temptations. She sees finally the blessed Virgin with most beautiful aspect, and with sweet affection learns many things from her.

XXIV. She affectionately prays Jesus, that in the hearts of his Spouses he may sculpt his most lovable name.

XXV. From the mystery of the most holy Sacrament of the Altar she draws devout thoughts. Afterward she sees how the incarnate Word rests in the soul and in the Church.

XXVI. She compares the incarnation of the Word with his passion, and institutes a fair discourse on both arguments.

XXVII. She discourses of the heavenly applause of the Blessed before the throne of God; then of the religious vows, which as safe ways lead the soul to the divine Majesty. She understands the admirable ordination, which the divine love makes in the espousal of the soul, under the figure of a spiritual building. Finally she sees the beauty of the heavenly Spouse, toward whom she darts amorous affections.

XXVIII. She understands that the side of the Word is as it were a fountain of water and blood, from which the soul can purify and adorn herself.

XXIX. In the vision which she has of the Blessed Virgin, she beholds her under the figure of a sweet liquor, enclosed in the pure vessel of divine love; of which she understands wonderful mysteries, and teaches us, what means ought to be applied and what impediments ought to be removed to acquire it.

XXX. Admonitions and spiritual documents, which she gave to attain religious perfection. At another time she enumerates six virtues necessary to the same.

XXXI. To exercise gratitude for the benefits, which the divine Majesty daily bestows, she delivers two manners, truly fair and notable.

XXXII. Her understandings and affectionate exclamations concerning Religious, and especially concerning the observance of the vow of poverty.

XXXIII. Documents given to her disciples concerning the perfection of the Religious state.

XXXIV. Under the form of a battle she sees the struggle of humility with vainglory; of charity with self-love; of the love of God and the neighbor with vicious love: and she sees the holy virtues remain victors of the vices, by efficacious reasons, as by struck blows.

[237] That thou mayest grasp the argument of the fifth part, Reader, Part 5 has the raptures of three nights, it is to be known, that Sister Mary Magdalene was sometimes called by God to ecstatic contemplations, in which she knew, that it pleased the divine Majesty that she, on three consecutive nights, should be tried one by one by as many Persons of the most holy Trinity. On the first night therefore she was tried by the Holy Spirit, permitting, that she be assailed by the wicked spirit with various temptations and diabolic illusions: but the good Mother in these temptations kept her spirit always unconquered and constant, so that she merited to be rewarded with the sweetest spiritual rewards. For she was raised by the Holy Spirit to understand wonderful communications and to behold divine objects: whence so loftily illumined with heavenly splendors, she spent that whole night in ecstatic thoughts and wonderful discourses of the operations of the Holy Spirit, which aided the works of the incarnate Word, done while there lived among us mortals the man God still mortal. On the second night it pleased the divine Word, the second Person in the most holy Trinity, to try her in the abjection and annihilation of her own self. by the Word, So from the very beginning of this rapture she made acts of the most profound humiliation: and with most humble words making known how lowly she felt of herself, she declared herself to be a pure shadow, nay a mere nothing in the sight of her Spouse the Word: and therefore by him she was elevated to truly heavenly cognitions, and there were communicated to her the loftiest conceptions of the properties of the divine Word himself, and by the eternal Father. which she wonderfully explained that night in her discourses. Finally on the last night she was tried by the eternal Father in the surrender of her will: and therefore abstracted from the senses, with an affection of devotion and spirit incredible, she showed that she wholly resigned and conformed herself to the will of the eternal Father. Afterward she was raised to heavenly understandings, and began to discourse with the eternal Father in the form of a dialogue, speaking now in his, now in her own person, and meanwhile explaining wonderful doctrines and conceptions, which cannot be said to have been dictated by any other than the works of the Holy Spirit, through divine communication.

[238] How her words were then written down, But these trials and reasonings, explained by the devout Mother in the space of three nights, are the argument of this fifth Part; but they are, as is indicated above (while she, placed in ecstasy, knew or perceived nothing of those things which were done about her by others) most diligently written down in the very words of the pious Mother, by the Sisters intent on this and always present with her: so that if sometimes, on account of the vehemence and speed of the discourse, one alone could not by writing follow each and all, others supplied at the same time, and so that in which one failed the other repaired. So that by the constant labor of the Mothers of the monastery, from various writings the devout discourses of Sister Mary Magdalene were compiled together. But they were stirred to this through the obedience of their Confessors, solicitous lest there should perish such noble understandings, and the riches of such sublime doctrines, which the supreme Majesty permitted to be revealed through his beloved handmaid.

[239] The argument of the sixth Part is nothing else, than the remains of those understandings, Part 6 contains the remaining documents, which seemed more opportunely to be inserted in these additions to the Life of Sister Mary Magdalene. Concerning which and the manner in which they were taken down, written, collected, there are to be recalled to memory, those things which we have already admonished before the former Parts; and here only it occurs to be added, that sometimes so great was the vehemence of the Spirit speaking in her, that however nimble at writing, and intent on supplying mutual defects the Sisters were, they were compelled to pass over many things pertaining to the substance of the matter. Hence it happened that in the aforesaid writings some matters were left so interrupted, why some things are omitted, that from them no ordered context could be formed: of which therefore nothing could be given to the press. It is moreover to be known, that certain writings were passed over, dictated by the holy Mother rapt into ecstasy in the manner of epistles, according to the light which the Holy Spirit then communicated to her: as also her epistles. but they are directed to some principal Prelates of the Church and religious persons: which themselves also, diligently collected into one volume by the Nuns, and kept by them, will perhaps sometime be given to the light, if indeed it shall have been pleasing to God.

[240] Now receive the Titles.

Chapter I. Sister Mary Magdalene contemplates the whole Life of Jesus Christ, and from each of his actions draws wonderful conceptions.

II. She understands from the blessed Jesus, that he wishes to grant her the participation of the whole most sacred passion: which consequently meditating she expresses fair and devout conceptions, and in every mystery sustains grievous sorrows.

III. There are given her by the eternal Father certain admonitions, in order to receive more preparedly and worthily the most holy Sacrament; with which afterward piously conversing, she understands the operations of the incarnate Word after his glorification in the bosom of the Father; and how he first descended to Limbo, to free thence the souls of the holy ancient Fathers.

[241] Furthermore, to make a more certain assurance of all the aforesaid, the Author not only took care to have all things again authenticated by the testimony of the Nuns, How all the aforesaid were duly approved, present at each thing when they were done, before the aforenamed Peter Nicolai, Vicar General of Florence, the same confirming it again by the subscription of his hand on the VI day of April 1610; but he also obtained for the same things to be published in print the Archiepiscopal faculty separately for each of the four last Parts, expressed a little otherwise than had been done in the first two. For to these had been required only the consent of the aforenamed Most Reverend Vicar, and of the R. P. Friar Alexander Ferrini of Florence, Vicar General of the sacred Inquisition; of whom the former had committed the care of revising the work to the much Rev. Lord Francis Bonciani Archdeacon of Florence; the latter sought the opinion of Father Emmanuel Ximenez of the Society of Jesus, as Consultor of the sacred Office: and from the approbation of these both in the year 1608 in the month of January had expedited the license of printing. But for the four last Parts recourse was had immediately to the Archbishop himself, Alexander de Medici, who committed the recognition of the third, fifth, and sixth Part to Father Claudius Seripandus of the Society of Jesus; but of the fourth, to the aforesaid Father Emmanuel Ximenez. To the same effect in the name of the sacred Office, for all four Parts, through the much Rev. Father Friar Cornelius of Florence Inquisitor, there was deputed Father Ignatius del Nente the Dominican, Lector of Theology at S. Mark; who testified, that the work was most pure and truly ecstatic, whence the reader may learn to know the truth and embrace virtue.

[242] The aforenamed Father Claudius Seripandus, moreover, wrote a little more at length before Part III, on the VIII day of March in the year 1609, in these words, and namely by Father Claudius Seripandus S. J. I found it heaped up with the loftiest doctrines, and admirable understandings of divine things; so that I can say nothing else, than, The finger of God is here. For it is a work of the Holy Spirit, who so communicates himself to thoroughly purged souls, that in a moment of time they learn, what in many years could not have been comprehended in the schools. So I judge the book ought to be printed, especially, because there are added some declarations of the manner of speaking of that blessed soul, by which her loftiest conceptions and lights may be better understood by less erudite persons, who shall read the same book. Finally for the approbation of the fifth and sixth Part, on September XVI of the year 1610, the same Father Seripandus wrote thus, I found them so full of doctrine, not only sublime, but also useful to souls, desiring and thirsting for divine love, that (as I said before another Part, recognized by me at another time by order of his Most Illustrious Lordship) I acknowledge in all things, pertaining to this holy soul, special favors and lights of the Holy Spirit; whom it pleased to infuse into her the treasures of his grace, and to make her partaker of that light, by which the fishermen, instructed though ignorant and rude, were made masters of the whole world.

THE WORKS

OF S. MARY MAGD. DE' PAZZI

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Tuscany (S.)

Preface of the Collector.

[243] Thou wilt marvel, Reader, at the title of the Book, because never hast thou heard, that our B. Mary Magdalene de' Pazzi, Although she herself wrote nothing, although she herself was a theater of the stupendous works of God, composed any book or spiritual treatises: but thou wilt cease to marvel, when thou shalt have understood my design, and when I shall have forewarned thee of some things, as I undertake to do. There was by D. Vincent Puccini, Governor and Confessor of the venerable monastery of S. Mary of the Angels at Florence, in which our Blessed one lived and died, not only her Life most diligently written; but also by several Nuns, the same bidding it, most minutely noted, yet they were received from her own mouth, whatever befell that Blessed one concerning raptures and ecstasies; which, besides that they were well-nigh innumerable, were also most admirable and unheard of; and they contain doctrines, exceedingly sublime and copious, whence there could be had matter for writing the longest Treatises. But, since these were thus taken down in writing, as day by day they occurred, all the matter remained undivided and undigested; with the just sorrow of devout persons, who would hold it grateful to find those very doctrines joined together and coordinated, to draw thence more conveniently the fruit, which their so great sublimity and profundity promise.

[244] This labor, not a small one indeed, I took upon myself, all historical narration being cut away, collecting those things alone, which instruct the understanding, and distributing them into five parts. which are here collected, In the First I placed the sublime and most devout contemplations, which the Saint had concerning the mysteries of our faith: in the Second, the moral doctrines upon various virtues, especially concerning the religious state; in the Third, her diverse and very many conceptions upon some passages of the Gospels and Scriptures, apt for directing morals; in the Fourth, several and the loftiest considerations, concerning the Divine Perfections; in the Fifth, as it were precious fragments of heavenly doctrine I shall collect, certain most devout Exclamations of the same Blessed one. But I have esteemed it sacrilegious to add even a single word of my own: divided into 5 parts, for whatever thou shalt read in this book, is taken from the great volume, which the aforesaid Puccini wrote; and in the margin are accurately noted the places, whence each of them was taken. Nor have I anywhere altered the idiom, except in a few certain words, so proper to the city of Florence, that elsewhere they would not be easily understood: which yet are few and very rare.

[245] But although I have instituted such a partition of the sayings and doctrines of the Blessed one, yet I could not so divide the matters, that sometimes (though not frequently) they proceed mixed: in the very words in which they were uttered, so for example, among the contemplations of the divine perfections it will happen that moral documents are found, and among these certain more sublime notices of the Divinity: but these, as by the Blessed one herself they were graciously thus said and done, so they cannot displease. Finally that my labor may be more grateful to thee, and thou mayest more reverence the doctrine; know that nothing is contained in this book except what the Blessed one said, rapt into God and placed outside the use of the senses, and all therefore is of heavenly doctrine: amid her divine ecstasies; nay also that often through the mouth of the Saint God himself spoke in his own person. With great humility of heart therefore prepare thyself to read (for this disposition the heavenly doctrine, that it may be understood, requires) nor wish to measure the loftiness of divine wisdom, and the eminence of goodness, with human abjection. For thou shalt read the most profound things, and shalt marvel how by a virgin of no great age (since in the flower of youth she died) so great a sublimity of divine knowledge could be understood, and related in words. But where the Holy Spirit is master, no doctrine is so lofty, that it is not easily comprehended.

[246] Thus far Laurentius Maria Brancaccius, the Collector of the work, instructing the Reader. But lest this last admonition should offend him, he judged it should be fortified by a new little Admonition, whose authority, however, as it is private, on the other page and in other types thus subjoined: Moreover thou art to be admonished by me, Reader, that in this book among the other revelations of the Blessed one there are found inserted a few, which touch arguments wont to be controverted in the Theological schools, and so are opposed to the opinions of some Doctors, as they are approved by others no less celebrated. Let this nothing offend thee: for particular revelations, such as are contained in this book, so it does not prejudice a contrary probable opinion: as they do not draw the thing revealed beyond the limits and confines of probability, nor confer on it any other certitude than is of probable opinions; so neither do they take away from contrary opinions their probability, or prejudice them in anything. This is the common sense of Theologians. Read therefore secure, take fruit, and live happily.

But Brancaccius himself was a Master of sacred Theology, and therefore this his Admonition, resting on the common sense of Theologians, vehemently favors the conclusion, in favor of the historians, against certain too severe to them, to be formed in the following Parergon; since Theological matters are of an order so much higher than historical, and from the lesser to the greater a valid argument is always drawn. But because here it pleases, the titles of the book being collected into one, to subjoin that Synopsis of the work, which has annexed to it in another character the citations of the several places; but they are all from the work of Puccini, the places noted in the margin. and in them I see noted not only the Parts, into which the work of Puccini is divided, but sometimes also the Books; I would here add, that both words denote the same thing to Brancaccius, whom, in this dissimilar to himself (I know not for what cause), I presume to correct, and everywhere to write P, that is Part. To this letter elsewhere indeed will be joined the letter C, denoting Chapter; but when Part 3, or 5 is to be cited, I shall use the letters d and n, because those parts are divided not into Chapters, but into Days and Nights, as is to be seen at number 334.

SYNOPSIS OF THE WORKS.

Part I. Of the Contemplations, upon the principal mysteries of our faith, and of the life, passion, resurrection of Christ, the coming of the Holy Spirit, etc.

Chap. I. She compares the works of creation to the operations of the Soul; and mystically expounding them, she draws various points and degrees of perfection. Part 3 of the larger Life, night 7.

II. She pursues the same matter, treating in particular of the creation of man, and the other works of the old Testament, which she applies in the manner which God uses in bringing Souls to perfection. Ibid.

III. She applies the operations of the incarnate Word, from the Incarnation itself to the Passion, to that which God works in the Soul. Ibid.

IV. Of the operations of the incarnate Word from the Passion to the Ascension; which mystically expounding, she teaches how we ought to imitate them: where she also demonstrates, that the Soul is an epitome of the divine works. P. 3. d. 8.

V. Of the unity of the Essence and the Trinity of the divine Persons, applying both mystically to Souls. Ibid.

VI. She pursues the same matter, most loftily applying to the Soul and its powers the wonderful things of the most holy and individual Trinity and its operations. P. 3. n. 8.

VII. After she has loftily reasoned of the price of Truth, she treats these words of Christ, All power is given to me in heaven and on earth, applying them to the Soul; and concludes in the espousal, which Christ makes with Souls; and of the renewal of the Vows, which she praises as most useful to perfection. Ibid.

VIII. She begins to contemplate the mysteries of the whole life of Christ, drawing some moral documents exceedingly useful to perfection, from the Incarnation to the flight into Egypt. P. 6 c. I.

IX. From the Flight to the Baptism. Ibid.

X. From the Baptism to the Mission of the Disciples. Ibid.

XI. Of the institution of the most holy Sacrament. Ibid.

XII. Of the farewell said to the most holy Mother. P. 6 c. 2.

XIII. Of the words of Christ to the Father, before the beginning of the Passion, Glorify me Father, etc. where she understands the loftiest mysteries and most devoutly contemplates. Ibid.

XIV. Of the prayer in the garden. Ibid.

XV. Of the captivity of the Savior, and his presentation to the various tribunals. P. 6, c. 1 & 2.

XVI. Of the scourging of Christ. Ibid.

XVII. Of the crown of thorns. P. 6, c. 1 & P. 2 c. 7.

XVIII. Of the rest of the passion. P. 6. c. 2.

XIX. Of the fixing again of Christ and the burial she speaks in the person of the Virgin. P. 2, c. 8.

XX. Of the resurrection of the Savior. Ibid.

XXI. She is instructed by the eternal Father, of what the soul of Christ separated from the body did, and of the virtue of the Lord's blood. P. 6, c. 3.

XXII. Fair, devout, and lofty conceptions, which she found. Ibid.

XXIII. She pursues the same matter, and the eternal Father makes her understand the admirable operations of the Word, after the redemption of the world. Ibid.

XXIV. She pursues the same, and at the same time by the eternal Father there are indicated to her various and wonderful regards of the Word and the Father toward one another; but she treats loftily of the divine purity. Ibid.

XXV. How the divine Word again united to his soul the most holy flesh, and visited Limbo. Ibid.

XXVI. Of the ascension of the Savior. P. 2, c. 10.

XXVII. Of the causes of the coming of the Holy Spirit, and his wonderful effects. P. 3, d. 1 & n. 1.

XXVIII. The same matter is continued, in the same most sublime style. Ibid.

XXIX. Of the wonderful operations of the Holy Spirit in Souls, into which he infuses himself. P. 3, d. 3.

XXX. The Blessed one is instructed by the eternal Word himself, of those things which impede the effects of the Holy Spirit: she treats also of that which the divine Spirit works in various Souls. P. 3, n. 1.

XXXI. She forms a most devout parallel between the womb of the most pure Virgin and the Cross: and shows, how the Virgin showed to the incarnate Word amorous services, opposed to the injuries and pains which he bore in his Passion. P. 4, c. 26.

XXXII. Considerations of the Assumption of the most holy Virgin, directed to the reformation of morals. P. 2, c. 14.

XXXIII. Appendix to the meditations and contemplations of the mysteries of the life of Christ, mystically explained for the correction of morals, from the Incarnation to the washing of the feet. P. 5, n. 1.

XXXIV. From the washing of the Feet to the end…

PART II. Moral doctrines concerning religious perfection.

Chap. I. How the incarnate Word is the mirror of that which we ought to imitate. P. 4, c. 18.

II. How the same is the book of diverse thoughts: and there is made a fair comparison between Heaven and Religion. Ibid.

III. She sees Religion in the form of a most beautiful Virgin, whence she teaches what a Religious ought to do, first speaking in the person of Religion herself, then in her own. P. 2, c. 15.

IV. Nine rules to be observed by Religious. P. 4, c. 22.

V. Of certain virtues necessary to a Religious, namely simplicity, obedience, charity; and that none ought to be received unless brought by a true spirit of Religion; whence she makes a digression to the side of Christ. P. 4, c. 23.

VI. How by the observation of the three Vows one goes to heaven; and how greatly they, who are obliged to walk by such ways, unhappily go astray. She describes the mystical fabric and banquet of divine Love, which is exhibited to the Souls espoused to Christ. P. 4, c. 27.

VII. Of the rules for acquiring perfection, and the two manners of showing God gratitude for received benefits. She treats also of some manners of profiting much in obedience, and of the graces which through this are obtained from God. P. 4, c. 30.

VIII. Other documents pertaining to the Vows of Religious, and comprehending doctrine of the greatest moment. P. 4, c. 31.

IX. Other things concerning religious perfection very notable, in which its whole progress is contained. P. 4, c. 32.

X. She sees the conflict of Humility and Vainglory, and is illumined by S. Catherine to understand it. P. 4, c. 33.

XI. The same Saint teaches the Blessed one, how she ought to have Humility for a mother, spouse, and sister. Ibid.

XII. The same Saint shows Charity and Self-love struggling among themselves. Ibid.

XIII. The love of God and the neighbor strives with sensual Love. Ibid.

XIV. SS. Angelus and Ignatius of Loyola teach her the virtues of Humility and Poverty. P. 2, c. 12.

XV. Of the four things, necessary to acquire purity, she is first instructed by the Savior himself; then in her own person she treats of the price and effects of the same purity. P. 2, c. 9.

XVI. Of humility, purity, and love. The pure Soul is compared to a river: and there is made a digression to the purity of the most holy Virgin and Christ the Lord, on the feast of S. John the Evangelist. P. 4, c. 10, 11 & 6.

The Appendix resumes the treatise of humility, poverty, charity, and prayer, in a certain vision which the blessed Mother had of the glory of S. Didacus on the feast of his Canonization. P. 4, c. 6.

XVIII. Five petitions, to be made to God for the conservation of the Religious Orders: but she understands, under the similitude of various fruits, the various states of Religion. P. 4, c. 13 & 14.

XVII. Of the earthly prudence of the world and the true prudence of the servants of God; likewise of pride and the other vices, and their remedies. P. 4, c. 18 & 19.

XIX. Of the vices which are wont ordinarily to be found in the Religious Orders, and of their remedies; and of simplicity and purity, and the impediments of those virtues. P. 4, c. 19 & 21.

XX. The preparation of the Blessed one for the coming of the Holy Spirit. P. 4, c. 16.

XXI. Preparation for the holy Communion, prescribed by the eternal Father. P. 6, c. 3.

XXII. The spiritual exercises of the Blessed one for any morning time. P. 2, c. 16.

XXIII. The acts of humiliation and love of God, exercised by the Blessed one. P. 2, c. 17 & 18.

XXIV. Twenty Rules, given by the Lord to the Blessed one, to obtain sanctity. P. 1, c. 10.

Part III. Contemplations and most devout and sublime conceptions, upon certain passages of the Gospels and other Scriptures.

Chap. I. Upon these words of Psalm XLI, As the stag desires the fountains of waters, she treats of the incomparable thirst, with which Christ desired our salvation. P. 2, c. 11.

II. Upon these words of the Gospel, If anyone love me he will keep my word, she loftily discourses of the efficacy of the word of God, first in her own person, then of the eternal Father; where she also excellently treats of the incarnation of the second Person, and the various states of the servants of God. P. 3, d. 2.

III. Upon these words of John, My peace I give you, she discourses in the person of the eternal Father loftily of the divine peace, and that which the Word gave to the most holy Virgin, and to the Angels and to the whole human race; and of the effects of the Incarnation. Ibid.

IV. Upon the same words, she treats of the peace which the Lord gave, diverse from that which the World gives, and of the effects of the Holy Spirit. Ibid.

V. Admirable conceptions upon the words of the Gospel, Light is come into the world, and men loved darkness more than light, and of the effects of grace in the Soul and the operations of the Word. P. 3, n. 2.

VI. Upon these words of the Apocalypse, Behold I make all things new, of the wonderful effects of God in every rational creature, both heavenly and earthly; and especially of the effects of the regards of the Word in just Souls. P. 3, d. 3.

VII. Upon that of the Gospel, He who enters not by the door into the sheepfold, etc., of the various sheepfolds of Christ, and how his most sacred wounds are the door, through which there is entrance to the Father and to the heart of the Son: and how great goods come to us through Christ. P. 3, n. 2.

VIII. The prosecution of the same argument, of the various pastures of the divine Word, to be sought within his sacred wounds; and of the advantages of the Incarnation. Ibid.

IX. Upon these words, I am the good shepherd, she perceives most beautiful conceptions; and adapts the offices of the shepherd to the operations of the Word in Souls. P. 4, c. 1.

X. She expounds that of the Psalm, Confession and beauty in his sight: she treats of the conditions under which we ought to confess God, of the divine beauty, and of those things which render our souls comely in his sight. P. 4, c. 2.

XI. She declares the passage of the Gospel, I go to prepare a place for you, etc., and teaches how Christ prepares for us the manner of acquiring heaven; she treats likewise of the harms of pride, and the advantages of souls. P. 4, c. 1.

XII. She explains the Gospel, The kingdom of heaven is like a man who sowed good seed in his field, etc., where by the good seed, she understands the word of God; and by the tares, self-love. P. 4, c. 2.

XIII. She applies these words of Christ on the Cross, It is consummated, to the Soul which has received the most holy Sacrament: and upon these words of the Psalm, Thou hast visited the earth and inebriated it, she treats of the inebriation of divine Love. P. 4, c. 4.

XIV. Of the three degrees by which one ascends to the side of Christ, namely humility, justice, and love; of which virtues she says excellent things, explaining these words of charity, He brought me into the wine-cellar. P. 4, c. 5.

XV. She compares good Religious to the Innocents, in purity and martyrdom, upon these words which the Church sings on the feast of the Innocents, These are they who with women were not defiled, etc. P. 4, c. 9.

XVI. Upon other words, which the Church sings on the feast of S. Agnes, Whom when I shall touch I am chaste, etc., she teaches how the tastes and senses of the Divinity make Souls robust and unconquered. P. 4, c. 15.

Part IV. The most profound contemplations upon the Divine perfections.

Chap. I. Of the nature of the divine Truth, and of God himself and the incarnate Word, under the symbol of the sea; she discourses also of the conditions of divine Love, and the various manners of seeking God. P. 3, d. 3.

II. She begins to treat of the various properties of the divine Word, under diverse symbols, drawing thence moral doctrines of great utility. P. 5, n. 2.

III. Of other properties of the Word, and singly of knowledge and power. Ibid.

IV. Of the eternity and impassibility of the Word, in the same style. Ibid.

V. She terminates this treatise with the eighth and ninth property of the Word, namely union and communication, of which she treats most loftily and most usefully. Ibid.

VI. She is taught by the eternal Father through a very long colloquy of many divine secrets, and first how God sent his Son into the world to teach the truth, and how self-love impedes the reception of divine doctrine. P. 5. n…

VII. How, through the victory over self-love and through sincerity, the Soul becomes capable (so far indeed as the reason of a creature permits) of the divine equality. Ibid.

VIII. The eternal Father teaches her, in what the equality of the divine Persons consists, and how through the study of religious poverty we do service to God: and he shows an ardent desire to infuse charity into the breasts of the faithful. Ibid.

IX. The eternal Father declares to her the price and virtue of divine charity, and who render themselves unfit to receive it. Ibid.

X. The eternal Father explains to her the riches of his divine mercy, and treats of the divine truth and wisdom, teaching who hate the truth itself. Ibid.

XI. She understands from God himself the great goods and fruits of peace. Ibid.

XII. Of the divine justice, exercised in Christ: and first upon those words, It is consummated, there are revealed to her great documents and divine secrets, especially how God always showed himself to love the human race so much, because the Word was to take flesh from it: and how the Word himself perfectly satisfied the divine justice, and to how much greater glory through this man is elevated. Ibid.

XIII. She understands and explains exceedingly sublime things of the communication of the most blessed Trinity, and the complacency of the divine Persons in themselves and creatures. Ibid.

XIV. How grateful to the divine Majesty are the praises, which the just give him; and how in diverse ways he is praised by man. Ibid.

XV. The eternal Father teaches her, how Christ is the way; and who walk by the same; who run, who fly. Ibid.

XVI. How the means of offending the infernal enemy, and of defending oneself, is the knowledge of oneself and of God: and the Blessed one herself reduces this doctrine into practice, acknowledging her humility, and most loftily discoursing of the perfections of God. Ibid.

XVII. Of the prudence, which God communicates to the Soul, giving her the grace of denying herself: and of the most faithful infidelity, that is, the knowledge of God so certain, that it seems not to be faith. Ibid.

XVIII. With divine doctrines the eternal Father instructs her, of the riches of voluntary poverty. Ibid.

XIX. Of the various effects of divine grace, which Christ merited for us. Ibid.

XX. Of the sweet kisses, with which the heavenly Spouse kisses the Soul, that is the kisses of peace and union. P. 4, c. 12.

XXI. First in the person of the Word, and then in her own she treats of the malice of men, how much by it the indignation of God is provoked, and how it is appeased. Ibid.

XXII. There is given her to be understood, on the very feast of the Nativity of the most holy Virgin, divine Love, under the similitude of a precious liquor: and she treats of the effects of the same Love, and the means of acquiring it: but she uncovers many subtleties of self-love. P. 4, c. 28.

XXIII. Of the various manners, in which God unites himself to the Soul. P. 3, d. 4.

XXIV. Under the symbol of twelve channels she discourses of the various operations of the Word, partly in the person of the eternal Father, partly in her own. Ibid.

XXV. She expounds the same opinions anagogically, in so far as they signify that which is done in heaven. Ibid.

XXVI. How Christ is the Lamb and the Shepherd: and how the same belongs to the just Soul, in respect of Christ himself. P. 3, n. 5.

XXVII. Of the five degrees as it were of the gratitude of God toward the Creature, and of as many others of the Creature toward God. Ibid.

XXVIII. Of the love, which toward men the Angels bear and communicate. Ibid.

XXIX. Under the symbol of diverse trees, she treats of the Divine operations and communications toward man. P. 3, d. 6.

XXX. Of the diverse species of love, which the blessed Spirits obtain for men, especially for the Prophets and sacred Virgins. Ibid.

XXXI. She compares the operations of Christ on the cross, with those which he exercised in the womb of the Most Holy Virgin, and which he exercises in the bosom of the Father. P. 3, d. 7.

XXXII. Of the complacency of God in the Soul, and of the Soul in God. P. 4, c. 7 & 8.

Part V. Various Fragments, as it were Exclamations, exceedingly devout and apt to excite devotion.

Exclam. I. The Blessed one prays the divine Spirit, not to withdraw himself from our Souls; and the eternal Father, to forgive our faults. P. 4, c. 20.

II. She makes to the divine Majesty various oblations of all the states of the Church. P. 4, c. 24.

III. She prays Jesus to engrave his most holy Name on the hearts of his Spouses. P. 4, c. 25.

IV. Of the wonderful things of the most holy Sacrament. Ibid.

V. Of the manner in which God rests in the just Soul. Ibid.

VI. How God rests in the holy Church. Ibid.

VII. Of the beauty of Christ, the Spouse of Souls. P. 4, c. 28.

VIII. How the side of Christ is a fountain for the washing of Souls. Ibid.

IX. How all things are found in Christ: she gives thanks to God, and admires his works. P. 4, c. 9.

X. Affectionate conceptions, with the child Jesus, the infant Virgin, and the Crucified. P. 4, c. 17.

XI. How Christ is the way, the truth, and the life. P. 2, c. 5.

XII. Of the purity of the most holy Virgin, and the wonderful things of the divine Word. P. 2, c. 2.

XIII. Of the seven words of Christ. She offers to him his blood, and resigns herself to the divine will for the trial, which he should wish to take of her. P. 3, d. 7.

PARERGON

That the sayings and doings of holy ecstatic women, sometimes moved during their rapture according to the species naturally previously had, are not to be transferred to the decisions of historical questions.

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Tuscany (S.)

BY THE AUTHOR D. P.

The b. M. Magdalene expresses the Crucifixion The manner in which the Saint bore herself, concerning the form of the crucifixion, expressed in the rapture of twenty-six hours, according to what is narrated at number 184, as it is conformable to the pictures of our age, so it is contrary to those which, as revealed by the Mother of God to the Divine Birgitta, are read in the books of her Revelations, approved by the judgment of the whole Church after a severe examination of the gravest Theologians. It is to be explained therefore in this place, in my judgment, how the raptures of both Saints, truly supernatural and divine in substance, and yet, regulated in their circumstances according to the species naturally previously had, could have involved, not only something of uncertainty, but even of error; which, since it nothing concerned the end intended by the Holy Spirit to remove, he permitted the Saints so to be acted upon and to act, as outside the rapture they would have acted of themselves: for I promised that I would do this on the XX of May, at the life of B. Columba of Rieti, to whom, still ten years old, S. Jerome is read at number 11 to have appeared with a lion, and the lion which had been with S. Jerome to have remained with her the whole night. I shall therefore conclude this Parergon, that in such things there is no help for prudently deciding purely historical questions, whether they be sacred or profane: and therefore nothing is detracted from the Saints themselves, when the truth of such things, without any respect to them, is called into controversy, to be proved or weakened from elsewhere.

[2] But such questions without doubt are those, which are disputed among Authors, as that, the cross being laid on the ground, three nails being made, whether Christ ascended the cross already fixed in the ground and well firmed, that he might be affixed to it; or whether, affixed to it first as it was laid out upon the ground, he was then likewise together with it raised by the soldiers: likewise whether both feet were pierced together with one nail, or each singly with single nails; and other like things, which I willingly pass over, that I may not go beyond the circumstances, to be noted in that rapture which we read above; where it is clearly said, that the Saint stretched herself on the ground, and so extended her arms, that it appeared she fitted herself upon the cross; and that both feet were fixed to it; then the left, and finally the right; and so afterward wonderfully raised, as if crucified, she stood against the wall. But that the feet were imagined by her in the same rapture to be fixed together with one nail, will appear more clearly below from another rapture, related in the Life written by Cepari at number 219, where she says the wounds of Christ are as many furnaces; and the wound of the feet (as a single one, because made with a single nail) she calls the first; the second, of the left hand; the third, of the right; and the fourth, of the sacred side.

[3] But this which, in that second Life, Magdalene explains, speaking in her own person; which number also B. Baptista Varani notes B. Baptista Varani (whose revelations we shall explain on May XXXI) from the mouth of Christ speaking to her, at number 58 thus expresses: I was pierced with three nails on the cross, that thou too mightest likewise be crucified with as many, namely with poverty, obedience, and chastity. And B. Gerandesca of Pisa, whose Life I shall give on May XXIX, number 56, the feet of Christ are exhibited to behold, perforated with a single nail. There is offered moreover to us to the same opinion, that admirable heart of B. Clare of the Cross, dead more than sixty years before S. Birgitta, and the heart of B. Clare of Montefalco expresses it. in Montefalco in the year 1308: in which, being cut open, the instruments of the Passion (by a divine miracle without doubt) were expressed, in the manner, in which at her birthday August XVII, it will be explained, and here it is permitted to see in the image.

When Clare opens her breast, The mystery of the Cross shines forth.

[4] Meanwhile from book 4 of the Revelations of S. Birgitta already praised, chapter 70, hear the words of the Mother of God, setting forth the passion of her son in order, and the crucifixion in this tenor: Behold the hammer and four sharp nails are at hand … but the cross was fixed, and his arms raised, so that the knot of the cross was between the shoulder-blades, nor did the cross afford any rest for the head, and the tablet of the title was affixed eminent over the head to each arm. To the cross therefore being bidden he turned his back; and his hand being demanded, Birgitta says Christ ascended the cross, first he extended his right; and then the other hand, not reaching to the remaining horn, is distended; and the feet likewise are distended to their holes; and crossed, and widened, and as it were distinct below from the legs, with two nails are fixed to the trunk of the cross through the solid bone, as the hands also were.

[5] But in book 7 chapter 15, of the vision of the Lord's passion which she saw in Jerusalem, in the church of the holy sepulcher, in the chapel of Mount Calvary; the Lord, she says, turned to me, said: Attend thou, for in this hole of the rock was fixed the foot of my Cross, in the time of the passion. And straightway I saw, and that to it having a forked form, how there his cross was fixed by the Jews, and firmed strongly in the hole of the rock of the mount with wood, fastened with a hammer most strongly all around, that the cross might stand more solidly. When therefore the cross was thus solidly confirmed there, immediately wooden boards were adapted around the trunk of the Cross, in the manner of steps, even to the place where his feet were to be crucified; that through those steps of boards, both he himself and the crucifiers might be able to ascend, and upon those boards to stand in a more apt manner to crucify him. After this they ascended through those steps, leading him with mockery and the greatest reproach. Who gladly ascending … when he was now upon those boards, that he was affixed with four nails. not compelled, but at once voluntarily, he extended his arm, and with his right hand open placed it on the cross; which those savage torturers immanely crucified, perforating it with a nail through that part where the bone was more solid. Then also pulling vehemently with a rope his left hand, they affixed it to the cross in like manner. Then his body being stretched beyond measure, they affixed his joined feet on the cross with two nails: and so far they extended those glorious members on the cross and so vehemently, that almost all his veins and nerves were broken.

[6] With these accord those things which are had, as said by the Mother of God to S. Birgitta, book 1 chapter 10: on which passage Consalvus Durantus, Bishop of Feretrum, So that easily here their number, learnedly proves that the Lord was crucified with altogether four nails: which opinion Jacobus Bosius weighs at length in the work on the Triumphant Cross book 1 chapter 15: but of the crossing of the legs or feet one over the other asserted above, he confesses the thing to be exceedingly difficult for him to conceive. Of the manner in which the Lord was crucified neither has any word, by which to confirm Birgitta's opinion; in itself indeed and the prejudice of vulgar opinion set aside exceedingly verisimilar, yet for this the more to be wondered at, that, handed down by no one so distinctly before, it does not seem to have been objected to the Saint through the species commonly previously had. The same I would say of the form of the cross, not rectangular ✠, as from the perpetual tradition of the Church it seems to be established; nor also simply joined, as T; but forked, as Y; so it is difficult that such a form of cross be proved. which though it be convenient for affixing on top a long tablet and at least four feet long, such as the title is known to have been inscribed on from the fragment of it which survives at Rome; yet to no one thus far had it come into mind to affirm such a thing, nor did anyone afterward wish to follow it.

[7] But from this contrariety it appears, I in all these things intend to approve or reprove no part before the others: one thing I say, if all these things were done, said, seen in a true and supernatural ecstasy (as without grave injury to the parties themselves it cannot be doubted) truly it is now established, from the very incompatibility of opinions so contrary, that even in such things much intervenes from nature, divinely not impeded from acting according to the species previously had. And this our Virgil Cepari, in the following Life number 48, that in such a rapture some things proceeded from the species previously had, distinctly thus expounds: The excesses of love, in which she had said such things were done by the Saint, were exceedingly diverse from the morning ecstasies. For in these she remained quiet and immovable, seeing nothing, feeling nothing… but when she spoke or answered in the rapture, it was a sign that the soul was not wholly drawn back; and that, the previously had species concurring, the fantasy was moved, through which she thus spoke and discoursed: for it is the fantasy which moves the tongue to speak. The divine love also inflaming her heart, and sending the kindled spirits to the head, made her have those strengths, by which as though well robust and sound she rose from the bed, ran about through the cell, and did other actions, for which strengths of this kind are required; although not even then, when she was moved and spoke, felt and answered, was she distracted from her beloved love.

[8] And these things with a certain proportion ought to be applied also to that miraculous formation of the instruments of the passion of Christ in the heart of S. Clare; by which, even erroneous, God could have permitted nature to act, of which Cornelius Curtius the Augustinian, in the little book on the Lord's Nails (but that there were four, he proves both by reasons, and authorities, and many images) That, he says, image of the whole Passion was generated from the pious phantasm of the holy Virgin; so that in the heart, as on a tablet, with the veins as outlines, the artificial cogitation drew all these likenesses; and with blood tempered for the requisite variety of colors, painted this miracle. Then he subjoins, who testifies that he inspected all things with his own eyes, the aforesaid writer of the same Order of which Clare was: Or because that Saint instituted such a meditation of the Crucified, wilt thou conclude that such also the crucifixion was? I think not, if only thou lackest not common sense. These instruments were concealed, not to demonstrate the Passion of Christ, but to declare to posterity the fervent love of Clare. But why those phantasms of Clare, the same God who deigned to use them for a miracle, did he not also take care to fit and correct to the norm of the truth known to him? I believe, because it made nothing to the spiritual fruit, intended by that miracle. Nay rather in the Life of S. Coleta March VI number 68 I remember to have observed, that God, declining the often useless scrutinies of human curiosity, sometimes will not thus take away the previously had errors, except in so far as they perhaps hinder the more powerful good which he requires from those so erring. when that error did not hinder the good intended by him, For when she, more fond of those Saints who had cultivated virginity, scarcely or never invoked S. Anne the mother of the Mother of God, because she believed her to have married several husbands in succession; such an opinion God not only did not take away; but by permitting that there appear to her S. Anne in the glorious company of those, whom from a former husband to have been daughters many especially of the Franciscans taught, he held it sufficient to incite her to the veneration of her whom he wished to be honored by a vision of this kind; although she could take it otherwise, as in fact she did take it; unlearned indeed of her error, in so far as it was a hindrance to devotion; yet in the same, in so far as it was indifferent to the good of the soul, rather confirmed. In like manner S. Jerome, to B. Columba (as I said above) stood by only with a lion; although this was received from S. Gerasimus, on account of some affinity of name. For so prevailed that vulgar error, that now the Saint is not wont to be painted otherwise; and he needs to fit himself to it, or otherwise it could be fitted to the truth. if he wishes without any other indication of himself to be known from his habit and company. And I believe that S. James, Patron of the Spains, without the insignia of pilgrimage, mantle, staff, gourd, and shells, beheld by anyone through a vision, would not be recognized without a new revelation. Nor yet are the Saints thus appearing to be said to approve the error of him, who should persuade himself, that either Jerome while he lived so accompanied, or James so clothed went about. But gratuitously would he torment himself, who to that inveterate, though founded-on-error, usage to be reformed would importunely insist, while without harm to piety it can be tolerated: but it is better to devise some explanation not incongruous, which, what otherwise was begun through error, may make consist with the truth: as is done when we say a Lion is painted to S. Jerome, because like a Lion he roars against heretics in his writings, to S. James his shells, etc., that he may be understood to be he, who on the Galician shore, frequented by these, is venerated by a most celebrated pilgrimage, indicated by the other adjuncts.

[9] They acknowledge this in S. Catherine of Siena, Of greater moment, and in a matter, which is now piously believed to be next to faith, of no light prejudice, is that famous little Appendix, among the Prayers, published under the name of S. Catherine of Siena, subjoined to Prayer XVI: which little Appendix although great arguments persuade not to be the Saint's; yet for reverence of most religious men sustaining it for legitimate, others so receive it, that they deny anything can be effected by it against the faith of the immaculate Conception. Among these John Baptist de Lezana, easily the first of the more recent Carmelite authors, in the Apologetic of the same mystery chapter 14, thus speaks: Those things, which are had in the prayers of the holy women, do not indicate revelations made to them; but those things which either they themselves believe, or esteem to be so. Which same can be said of B. Catherine: namely, that taught by some, she esteemed the most holy Virgin to have contracted the original stain. But our most illumined in things of this kind, Father Nicholas Lancicius, who confess that concerning the Conception of the Virgin she was deceived, answers more plainly, in tome 2 of his Opuscula page 49: If truly that prayer was made by S. Catherine, that she said it, not God revealing, but from her own spirit and sense, as one who was a spiritual daughter of the Dominican Fathers, by whom she had been taught this opinion. But it is to be known, he says, when certain pious persons, abstracted from the senses, speak something, often they speak from their own sense, and sometimes are deceived. This is too certain, and they know it who are expert in such things, and it is established from authentic ecclesiastical histories; and that this often happens to those speaking in a rapture. and I could name certain women, by decrees of the Apostolic See placed in the number of Saints, whose sayings and writings in raptures and derived from raptures I have read, besprinkled with great delusions, and therefore not permitted to be printed. The same author then puts examples from the very already printed various Prayers of the aforesaid S. Catherine, which can be seen in him. Certainly nothing else more made well-nigh desperate in this age at Rome the cause of the Venerable Joanna of the Cross, whom among the Passed Over we mentioned on May III, than that by certain more severe Theologians some things are altogether disapproved, noted in those writings, which yet are had taken down by a certain disciple of hers, divinely taught letters for this very office, when otherwise she was ignorant of them.

[10] Therefore not much is to be made In those things which from the revelations of S. Mary Magdalene Puccini published, I know nothing thus far noted, which would displease Theologians: yet it was needful here to consult for the historians, lest anyone should wish to compel them, that with equal certitude as those things which regard morals and faith, and are most worthy of all acceptance, they should embrace also other things, in whatever manner there to be found, and needing surer proof, than is the persuasion and vehement apprehension of certain prejudged opinions. Such is what is said, that Magdalene on the Vigil of S. Augustine, when she was rapt, thus addressed the eternal Word. Thy servant and my advocate Augustine calls thee the old and new Truth. what is said concerning her Rule that Magdalene thus spoke. This he says of thee: but so I shall say of it … my Holy Rule. For it is to me a Truth, because it prescribes to me the manner of coming to thee, the infallible truth. It is Old, because it was made and ordained under the old law before thy incarnation: and although thou hadst not yet come into the world, nevertheless those ancient Fathers lived in great perfection, keeping it with great exactness. This they did in thy light O Word, awaiting with the most ardent desire thy coming in the flesh. It is also New, because after thy coming it was observed with perfection and rigor, and even in this age there are found those who keep it with great rectitude and simplicity.

[11] But she is believed to have thus spoken, I shall willingly presume, that these things, though not extant in Puccini and the other writers of the Life thus far seen by me, as they are alleged, so were read in those great four volumes, of which at number 3 in the Proem it was treated, and were faithfully rendered from Italian into Latin. For although to a presumption of this kind there does not much favor that liberty, which we lament the more ardent Zealots of pretended antiquity to have used in certain of the more principal monuments of their Order; which we have already taught elsewhere, nor can the defenders of them altogether deny, in some places to have been studiously altered and interpolated, if not wholly supposititious, yet to use in some measure an exception of this kind; I will not ask, why the authors of the Life, solicitously enough collecting the passages, in which the Saint explained her esteem for the Religious state, omitted to note this one so opportune; I will not finally suspect, and to have spoken of some Rule not written, that the Saint speaks of a written Rule. This error indeed would have been gross and patent to us, to whom it is established this was given by Albert in the XIII century; but which could equally easily fall upon Magdalene, so informed by the tradition of her elders such as it was, as if Elias himself dictated such a Rule to his disciples; as it could be persuaded to the Italian Carmelites in the time of S. Antoninus, and the elder than he Philip of Bergamo, that a cape of silk with certain broad stripes, namely white and gray in circles (which was peculiar to the Order passing from Syria into Europe) was worn by him after the manner of the Prophet Elias. Let Magdalene have (when thou wilt thus) imagined to herself some most ancient Rule, handed down not by writing, but by simple institution or example, which from Elias to Christ, and thence even to the times of Albert continually persevering on Carmel, was at last reduced into a compendium by writing. Yet never with a prudent historian shall such an imagination of a person however holy, but she is not believed to have so spoken from revelation, especially of woman's sex and ignorant of histories, be able to effect, that he believe these things to be divinely revealed; more than those things which concerning the spotted Conception of the Mother of God is reported to have spoken the equally holy Catherine of Siena: who also is said to have added weight to these words by this clause, This, O Lord, is the truth; when she simply spoke in her own sense, adding nothing which should require the faith of a more sublime notice.

[12] as neither S. Teresa: No more with skilled estimators of things shall it avail, if anywhere perhaps the holy Mother Teresa exhorts her own, always to cast their eyes upon the stock and progeny of those holy Prophets or Fathers, from whom or from which the Carmelites their ancient persuasion was that they had descended, holding their nearer and truer origin unknown; and of him himself, from whom they had received the Rule, fluctuating with uncertain opinions even to this age, whether he was their own or a stranger, a Bishop of Bethlehem or a Patriarch of Jerusalem, a Gaul or an Italian; whether he flourished in the XII or XIII century; whether he died a dry or a bloody death; as is shown elsewhere, and in part the General Stratius himself acknowledges in the Epistle to Aubert Le Mire which is had in the Treatise on the Patriarchs at number 218 produced entire. In vain do they ask, because they themselves in this matter follow the vulgar opinion of the Order in certain of their Theses defended at Antwerp, why the beloved Spouse of Teresa, of whose visions she was so often permitted to enjoy, and by whom she merited to be honored with so many divine illuminations, did not remove the veil from her eyes? or, whether she would be unhappy, who should inculcate a fabulous hereditary succession into her own? To the true felicity or infelicity of anyone these things make nothing, whether true or false; as also they make nothing to the greater or lesser Sanctity of the Order, of which alone with God and the Saints in the heavens there is esteem, whether Elias was its Institutor and Founder, so many ages before Christ, in the manner in which Saints Dominic and Francis were the Institutors and Founders of their Orders while still living on earth; or only in the XIII century of the Christian era, by a revelation made to a certain Calabrian Monk, bidden to betake himself to Mount Carmel, could harm nothing, and there in that holy place of the Prophetic habitation to undertake to gather certain companions, as on account of a like revelation the Virgin Mother of God alone is acknowledged the Institutress and Foundress of the Order of the Servites. But what in the cause of the immaculate Conception the Carmelite Fathers would answer, concerning two Saints most beloved by Christ and the Virgin, Bernard of Clairvaux and Catherine of Siena, never clearly taught the truth of it; let them take that as said to themselves concerning S. Teresa, without any even the least injury to her, concerning the origin of the Order.

[13] Hold this for a most true conclusion, my Father (said the Sienese to her Confessor in the Life number 84) that nothing, which pertains to the way of salvation, Namely they were divinely instructed in things regarding salvation, did any man or woman ever teach me; but precisely the Lord himself and Master, the precious and supersweet Spouse of my soul, the Lord Jesus Christ, either by his inspiration, or by a clear apparition speaking to me, as I now speak with you. Not so precisely could the Saints Teresa and Magdalene speak: on the contrary they willingly professed, how much their soul owed to the magisterium of our least Society, [in other things they would have known to their harm things contrary to the common opinion:] from which the Fathers divinely designated to them, why they were not moved, either of their own ingenuity or by a higher instinct, to raise a scruple in them, concerning the antiquity of the Order commonly believed, thou wouldst not more rationally ask of me; than another would move to thee, concerning Master Raymond of Capua and his Spiritual daughter S. Catherine of Siena, a similar question. But if it is lawful for a man to strive by conjecture toward the secrets of the divine counsel; with the best reason we can suspect, that God willed the aforesaid Saints to be left in those their opinions however received, because the contrary knowledge to them, had secretly indeed, would have profited nothing; but openly enunciated, would have most gravely disturbed each Order; whence would have been greatly hindered the spiritual fruit, which through them God was working and furthermore intended to work.

[14] Basely indeed would that Preacher flatter the unskilled common folk, nor now are such things to be inculcated to the unlearned. who to catch its favor would magnificently in a sermon extol and studiously inculcate certain vulgar little traditions about native antiquities, profane or sacred, in which neither he himself would really have faith, nor know it to be had by men of sense and erudition. Yet in my judgment far more inept and to be noted for greater indiscretion would he be, who being invited by holy Virgins either Carmelite or others, to hear their confessions or to adorn with a sermon their panegyrics, should begin to move to them litigious and unwelcome questions, about opinions received in his own Order not so approved among others; from an importune zeal of this kind to bring back no other fruit, than the alienation of minds from himself, the disturbance of the religious Convent, and sometimes the scandal of a whole city; the deed to be disapproved even by those, who otherwise would believe him to say and feel true things. Many things not only innocuously, but also usefully, are disputed in the schools or ventilated in books, which it is not fitting to be agitated before women or hawked to the common people.

ANOTHER LIFE

by Father Virgil Cepari of the Society of Jesus the Saint's secondary Confessor, begun to be printed in Italian in the year 1626, by Father Joseph Fozi also S. J. published and completed at Rome 1669.

Mary Magdalene de' Pazzi, of the Order of Carmelites, at Florence in Tuscany (S.)

AND OF THE ITALIAN OF VIRGIL CEPARI.

PREFACE OF THE LATTER.

[1] A work long ago begun by another in the year 1626, This life, brought to the press from the year 1626, when now Chapter LVII was held printed, I know not what cause stopped, that it should not further be completed; perhaps because at the same time another was published, written by Puccini. The work therefore remained imperfect at Rome, among the hands of the Mothers of the most holy Incarnation, whom the monastery of S. Mary of the Angels, as a noble shoot of its happy plant, sent to the kindly City. But they, considering from how certain a knowledge the Author had proceeded, namely Father Virgil Cepari, having used the Saint most familiarly, as will appear from the progress of the history; esteemed, that they would do a thing publicly useful, if they should at length, to be brought into light, again subject it to the press, as they did on the occasion of the solemn Canonization. Yet they did not judge that some notable historian, as seemed congruous, was to be sought by them, to write the Chapters that were lacking: but they held it enough to have found a humble devotee of the Saint herself, from whom they should request this little work. I did what I was asked most promptly, and added many miracles, omitting many others much more, which would serve to instil into the minds of readers the esteem of the incomparable excellence, shining in this Seraphic soul. But Father Virgil was accurate in writing, and observant even of the more minute things, which is wont to please devout souls vehemently. Indeed I would not deny, that the life itself is admirable beyond measure: not for that reason however do I trust it will be less useful, if anyone shall apply an attentive mind to it. it is published by the latter in the year 1669. For it is besprinkled with such fair lights of salutary doctrine for the instruction of minds, seriously addicted to attaining perfection and sanctity; it contains also such rare examples and exercises and axioms of solid virtues; finally it is distinguished by so great a variety of divine devices, by which the heavenly Spouse, now bland, soothes certain more select souls, now severe, exercises them; that there cannot but be drawn thence precepts of life, in the highest degree profitable; when it shall be understood that the Saint herself was heaped with so great favors from heaven, and living and dead adorned with so many heavenly gifts and the grace of miracles: whence the spirit will be excited to magnify the majesty of God, who makes wonderful his Saints, for the common utility of the whole Church. Farewell. At Rome in the year 1669, April XXVII.

THE TITLES OF THE CHAPTERS.

I. The family and birth of S. Mary Magdalene.

II. Her propensity to bestowing alms, and to hearing discourses of God.

III. How devout she was toward the most holy Trinity, and the venerable Sacrament of the Eucharist from her tender years.

IV. How she of herself applied her mind to prayer and retreat, and declined vain spectacles.

V. How temperate at that age she was in food, and zealous of the divine honor: and how solicitously she instructed her contemporaries in the first rudiments of the faith.

VI. At ten years old she communicates the first time; and binds herself by a vow of perpetual virginity.

VII. With increasing age she profits in virtue, and sees the rewards destined to her good works.

VIII. By her parents she is placed in the monastery of S. John to be kept.

IX. The testimony of the Nuns of S. John, of the life which among them she led.

X. Brought out of the monastery, she is committed to physicians to be cured.

XII. She indicates to her father the desire of monastic life, and industriously strives to bend her mother's mind to consent.

XIII. She obtains her mother's consent.

XIV. What monasteries pleased her, and how she chose to make trial of the convent of S. Mary of the Angels, of which a fuller notice is given.

XV. For the sake of trial she enters the monastery of S. Mary of the Angels, and how in it she bore herself.

XVI. Returned home she shines forth with various examples of virtues, and at length returns to the monastery, no more to depart.

XVII. With how great preparation she assumed the habit of Religion, and changed her name.

XVIII. The examples of virtues given in the Novitiate.

XIX. She desires by religious Profession to be bound before the time: and of a certain excess of her love.

XX. Her Profession is deferred, that she may await others: which yet she foretells she alone will make, which also happens.

XXI. For forty continuous days in the morning, after taking Communion in bed, she remains rapt into ecstasy.

XXII. Certain notices, communicated to her in those morning raptures.

XXIII. Other excesses of love, which in the same forty days after Vespers she bore.

XXIV. Of that excess, in which she ran through the whole Passion of the Lord.

XXV. From her infirmities she convalesces through the prayers of the Nuns.

XXVI. She begs that it may be lawful for her to remain among the Novices: and more than ever before she intends the exercise of virtues.

XXVII. What in the novitiate happened to a certain lay-sister concerning her.

XXVIII. Of her innumerable ecstasies through all her life, and how in them she bore herself.

XXIX. Of the various circumstances and manners of those ecstasies.

XXX. How she was made certain that they were from God, and not to be ascribed to diabolic illusion or any natural cause.

XXXI. With a prophetic spirit she foretells future things.

XXXII. How she knew things far placed and absent.

XXXIII. She sees hidden thoughts, and secret things.

XXXIV. She sees the state of many souls in Paradise, Purgatory, and Hell.

XXXV. Of other favors, which this holy Virgin divinely received in her raptures.

XXXVI. Of the various miracles, which living she wrought.

XXXVII. God commands her to eat only bread and drink water: which after a trial taken by the Superiors she executes.

XXXVIII. God prescribes to her the time of sleep and the manner of clothing: which likewise she executes a trial being given to the Superiors.

XXXIX. By many temptations for five years she is tried by God.

XL. In many ways she is afflicted and tormented by demons.

XLI. With what arms she used to resist temptations and conquer her enemies.

XLII. Toward the end of the fifth year of her trial, by the will of God she does penance for fifty days, then is led out of the lake of lions and rewarded.

XLIII. Of the various offices which she discharged until death, and of the virtue of Sister Evangelista Giocondi, her Mistress.

XLIV. Of the manner in which she governed the Novices, being made their Mistress; and of the admonitions, with which she informed them.

XLV. The prosecution of the same argument.

XLVI. How greatly she always esteemed Religion and the religious state.

XLVII. Of her fervent love toward God and her Spouse Jesus.

XLVIII. How greatly she desired both to communicate herself and that others should worthily do the same.

XLIX. Of her charity toward the neighbor and zeal for others' salvation; and of the spiritual and corporal works, done by her to that end.

L. Of her charity and zeal toward her monastery.

LI. Of a certain examination of conscience made in ecstasy, whence the singular purity of her mind becomes known.

LII. Of some rules of living well, in a rapture handed down to her by the Lord Jesus.

LIII. Of her morning exercise with the oblation of her own self.

LIV. Of her profound humility.

LV. Of the virtue and vow of obedience.

LVI. Of her perfect poverty.

LVII. How wonderfully she observed the vow of chastity.

LVIII. Of the prayer and contemplation of our Saint.

LIX. Certain affections and useful notices concerning her contemplation.

LX. Of those things which she felt concerning the mystery of the burial of Christ and the Assumption of the most holy Virgin.

LXI. Of the harshness and penances, with which she macerated her body.

LXII. Of her great desire of suffering for the love of God: wherefore, when she had renounced all spiritual taste, there is granted her pure suffering, to which in the last years of her life she generously gives herself.

LXIII. The same she continues in her last infirmity and death.

LXIV. Of the obsequies of the Saint, the concourse and devotion of the people, and the burial.

LXV. Of the fame of her sanctity, and the incorruption and fragrance of her body.

LXVI. The miracles done through her while she lived.

LXVII. The miracles noted after her death.

LXVIII. Of her Beatification, and the oil miraculously multiplied.

LXIX. Various miracles, done through the oil multiplied on her festivities.

LXX. The miracles done through the intercession of the Saint, by means of her Relics or at the invocation of her name.

LXXI. Of the fame of sanctity, and the veneration with which her incorrupt body is kept.

LXXII. Of the solemn canonization of the Saint.

CHAPTER I.

The first age of the Saint, and the exercises of piety before the tenth year.

The Seraphic Virgin S. Mary Magdalene de' Pazzi, was the daughter of D. Camillus Gerius de' Pazzis, Born in 1566 on April 2, and of D. Maria of Laurentius Buondelmonte, of families on both sides most illustrious, no less in amplitude than in antiquity. This daughter of benediction was born at Florence on the II day of April, in the year 1566, about midday at the XVIII hour of the day; and on the following day baptized in the oratory of S. John the Baptist (which is the common baptistery of the whole city), D. Pandolfo Strozzi and D. Flammetta Minerbetti being sponsors, she received the name of Catherine. The mother related, that she pregnant felt no labor; but neither in rearing her any trouble: because she was always most obedient to her mother, nay also to whatsoever of the household, difficult to no one: as having got a disposition meek and placid, and pliable to every will of those governing her. In her childish years she did not delight in plays and jests, in which that age is wont to be wholly: but she bore so great a maturity of morals, that, although she was kindly and lovable, yet her contemporaries feared to join themselves to her, from the reverence which the modest composition of her countenance inspired.

Chap. II

[2] When as a little girl she was sent to school, in the place of the Nuns whom they call the Little-poor ones, as a little girl she does good to the captives, and after the manner of children carried her breakfast and afternoon meal with her in a basket; she kept her hands off, until she should pass by the public prisons; whence hearing the captives calling out and asking alms, for the love of God she offered them whatever she carried, with great pleasure of her mind. But when she was at home, she wonderfully delighted in offering alms to the poor asking for the same, not without the delight of her parents, gladly beholding their little daughter so prone to works of mercy. Advanced to the sixth or seventh year of age, she eagerly attends to pious discourses: she began to be caught by discourses instituted of God and eternal life; and eagerly to apply herself to those from whom she had learned that they were familiar. But because such were very often mixed between her mother and a certain aunt of hers, D. Margaret Panciatici, married among the Buondelmonti, very devout and earnestly addicted to the frequenting of the Sacraments; therefore Catherine, as soon as she felt that they had met, hastened to join herself to them, and with an attention altogether singular listened to them. But if her mother said to her, Go walk a while, daughter; rising she obeyed promptly, but a little after she returned, to hear what was said; and sitting at the side she seemed not to be able to be torn away thence. But she gave a reason when now grown older, that hearing those conversing of God, she felt her heart with much inner devotion sweetly moved; although on account of the weakness of her age she often did not understand what was said. Yet her mother said, that Catherine, however little, sometimes moved to her such lofty questions about God, that she was compelled to bid her silence, because they far exceeded the capacity of her who questioned.

CHAP. III

[3] In the same childish age she felt her heart impelled, no less sweetly than vehemently, she burns into the love of the holy Trinity, into the love of the most holy Trinity: and when she fell in with religious or devout persons, she was wont to ask various things from them pertaining to the salvation of the soul: yet more studiously she desired to be taught concerning the aforesaid mystery. But it happened once that she, turning over a little book, in which was described the Office of the Divine Virgin, found there the Creed of S. Athanasius, in which that sublime mystery is explained; and suffused with incredible pleasure, feeling herself inwardly rapt thereby, with the greatest pleasure of mind she read it all, although she understood not its context: and as if rejoicing over a found treasure she ran to her mother, to show it to her: whence it was easy to attain by conjecturing, that the Lord had specially chosen her soul for himself. She also fervored in the same little age with a great desire of the most holy Sacrament of the Eucharist, and of the Eucharist, and a thousand years seemed to her, in which she should reach the years capable of receiving it. For God had impressed on her mind a living knowledge and great esteem of that divine Food. And therefore, as often as the Lady her mother communicated (which she did, as is said, often) the whole of that day the daughter was about her; and applying herself as close as she could to her, she sat at her side and upon her garments, nor would she be separated from her. But to the mother asking with admiration, what was the matter with her, why she did so; she answered: Because thou savorest of Jesus, mother, thou smellest of Jesus: for she perceived the odor of that most divine Sacrament, which that morning the mother had taken. Moreover from the love, with which she was affected toward this bread of Angels, since she could not yet by reason of age taste it as she would have wished, she desired at least to see others communicating; and therefore she asked her mother, that even on the lesser feasts she might accompany her to S. John's (which is the church of the Fathers of the Society of Jesus, where the mother and all the family were wont to perform the sacraments of Confession and Communion), and there for three or four hours she attended to that sweet spectacle, and returned home most full of consolation.

CHAP. IV

[4] It is truly worthy of admiration, how between the seventh and eighth year, before she had read any books, she gives herself to the exercise of prayer, no one teaching her: or was forestalled by any human instruction of anyone, moved only inwardly by the Holy Spirit, she began to apply herself to the exercise of prayer, and felt herself drawn thereto though she knew not the manner of praying. So of her own accord she sought solitude, fled company, spoke sparingly, and that prudently, delighted most in silence, that she might the better unite herself to God. Which when the mother, considering her several actions, marveled at; and had this single offspring of the female sex; beholding her heaped with so many gifts of nature and grace, she not only loved her, but also on account of the excellence of her virtues in a manner revered her. If there came to her house kinswomen or other noble matrons, and she were summoned by her mother; she was at once present, abstaining from profane spectacles, but soon disengaging herself she ran back to her retreat. But the house of her parents was at the square which they call the Course: when therefore about the feast of S. John and at other times public races for the pallium, as they say, were celebrated, and many Ladies flocked thither; never could she be persuaded to come to the window for the sake of seeing; but courteously she withdrew herself from them, and betook herself to the more secret chambers of the house; where placed in prayer, she opened the affections of her heart to God, and received many favors of divine grace. she is found withdrawn to prayer: But notably on one occasion, when she had hidden a whole day behind some door observed by no one, it cannot be told how much consolation she there perceived: At another time being sought by the servants at the command of the mother, she was finally found behind a certain bed, with her whole mind so absorbed in God, that she could neither hear those calling her, nor see those present, nor at all move any member.

[5] Various girls of that time, who remember that they were led to see the Courses into that house by their mothers, affirm; that, afterward she explains by what instinct she did this. when a little refreshment was given to them there, Catherine was never present, nor went out of her little chamber; but being sought, either she was not found, or was found attending to prayer on her knees. Afterward become older, when she was asked by what instinct she did this, taught yet by the magisterium of no one; she answered, that she was wont to be moved and drawn thither by an inner affection; and because she knew not the manner of praying, she had begun to bow upon her knees with the intention of seeking God, to do purely his will; and so she was wont to find him. But because not yet instructed she knew not by what manner she should collect her mind, and fix it upon prayer; she humbled and afflicted herself in the sight of God, reputing herself unworthy of it; often also she wept: and through affections and humiliations of this kind of her own self, consigning herself wholly to the divine will, without solicitude or anxiety, she was quieted in mind and comforted. But although amid those beginnings, she more often felt her mind arid and destitute of spiritual taste; she persevered nevertheless in prayer the whole time which she had prefixed to herself, and at length felt herself consoled and content.

CHAP. V

[6] To her prayers this good girl joined other works of virtues: and first being sober in the highest degree, She studies sobriety, she scarcely took at the common table, as much as was enough to sustain the body. But when fruits were brought in, of which the childish age is wont to be most appetitive, she rose from the table: but through the day she tasted absolutely nothing, nor even the least fruit for the sake of moistening the palate. Nay living in the country, where the women of the household took cucumbers and other things growing in the gardens for their afternoon meal; however much invited to a similar refreshment, and almost even compelled by others, she would never condescend to them. Moreover at dinner or supper, the more delicate dishes being left and those which more flattered the taste, she only tasted the viler ones; she refuses to be refreshed before Mass, and that so sparingly, that often the mother said, that she knew not whence her daughter was nourished. On a certain feast day, when she was in the villa, and in the morning it rained; but the church, whither the family was to go to Mass, was rather far distant; the parents had bidden that breakfast be first given her, and then she be set on a horse to be carried: which heard Catherine began to weep bitterly, begging by God that she be not compelled to do it, and saying, that it would seem to be against reverence, if before hearing Mass she breakfasted; nor was it fitting that she should come to address Jesus with that convenience of riding: therefore it was necessary to yield in this to her will.

[7] Most zealous already then of the divine honor, with an inmost she was affected with sorrow, she is saddened by others' sins, if perhaps she heard anyone blaspheming, or saw him offending in another way; nor could she contain her tears. So, when on a certain occasion she had heard some words, uttered against the neighbor and with offense to God; she felt it so greatly, that she passed that whole night sleepless, dissolved in lamentation. Moved by the same zeal toward the honor of God and the salvation of the neighbor, as often as occasion was given, she taught the little ones the Our Father, she instructs her contemporaries in the faith, the Hail Mary, the Creed: and being led into the suburb by her parents (as is the custom for the Florentine nobility, wont yearly to spend some months in the villas, that pleasantness of the gardens and palaces about the city inviting it) Catherine gathered ten or twelve boys and girls of the rustic offspring, whom she should imbue with the principles of Christian doctrine and the faith; and that she might allure them and make them more docile, with the leave of her mother, to the boys indeed she bestowed alms; but to the girls she distributed kerchiefs, aprons, and other like things: but with so great affection and patience she gave herself to this work of charity, that she was an admiration to all. And when she had to return, beginning to weep, and asked by her mother why she wept: in the little ones she contemplates Jesus. I weep, she said, because I shall no more be able to teach Christian doctrine to those poor little ones. Wherefore it was necessary for her solace to bring one of them, Mary by name, to Florence, to be taught by Catherine: who on this occasion remaining several years at Florence for domestic service, taught not a few things about Catherine worthy of memory. It was observed also, that there in the villa, the little ones coming to her for the sake of doctrine, with great tenderness of mind she embraced, and caressed them: but to those asking why she did this, she answered, because they represent to me Jesus a little child of that age, and on account of their innocence and purity. But this affection of hers toward them remained as long as she lived; as often as it befell her to see infants, she fixed her gaze on them, and with great affability addressed them, wont to contemplate Jesus in them, and considering that they had never offended God, and wishing for them that they might be preserved in that innocence of mind.

CHAP. VI

[8] Returned to the city, when she now was in the ninth year of her age, At nine years old she is instructed to meditate, the confessor of her mother, Father Andrew Rossi of the Society of Jesus, seeing her so greatly addicted to prayer, and capable also of mental exercise, gave her the meditations of the Passion of Christ, composed by Father Gaspar Loarte of the same Society; saying, Read in this book, daughter, the points of meditation, and on thy knees recite the hymn, Come Creator Spirit, and his aid being invoked say, I confess: then, with an affection of living devotion, begin to ruminate the points which thou shalt have read, and leave thyself to be governed by God: nor was there need of more for her instruction. Having embraced therefore with great devotion the precept handed to her, and certain to execute it exactly, every day in the morning rising as quickly as possible, she prostrated herself on the ground, and with much recollection of the senses gave a beginning to meditation; and melting in contemplating the mysteries of the Passion, she was wholly absorbed into her Jesus, and was kindled with a great desire of imitating him, and of suffering for him, and distracted amid prayer only by the desire of the monastery: who had suffered so much for her. But from the time she had received that command from her Confessor, she never omitted to spend a whole hour in the morning on that exercise: and hence advancing little by little, she was elevated to excesses of mind and the most sublime raptures, of which it will be treated below. But she herself confessed, that amid prayer she suffered no wandering of mind or distraction: except that, because from infancy she had always most ardently desired to become a Nun, and to serve God in the religious state, this very thing for a very long time again and again hovered before her mind, and even sleeping recurred to her in dreams. When therefore she composed herself for prayer, she tried to conform herself for it into the likeness of a Nun, making herself a scapular and veiling her head, and rejoiced to see herself in that state; and hence sometimes there was born in her some distraction. For the rest, although sometimes in the open air in sun or rain she gave herself to prayer, she suffered no inconvenience thence, which should draw her mind to itself.

[9] There was in her so great a desire of meditating divine things, that very early in the morning she rose from bed: and kindled with the love of suffering, and because thus praying she was often caught by a certain servant named Angelica, she begged her for the love of God, not to signify to her mother, that she had found her praying at such an hour, fearing an impediment thence to be set against her. Nor content to pray herself, she tried to induce the servants also to it; and therefore to sweep the house, make the beds, and other servile ministries she willingly went, that they being more quickly dispatched she might afford them leisure and time of praying with her. But the fruit which she took from meditating the Passion of the Savior, was an ardent thirst and an inflamed desire of suffering something for love of the incarnate Word. Wherefore in winter time she begged the maid, privately joined to her service, not to warm the bed for her, yet not to reveal this to her mother, and sometimes in a hidden place she scourged herself. Once also weaving a garland as it were of thorns from the prickly little branches of orange trees, she bound it in the evening so to her head, in various ways she vexes her little body. that from the torment she could not sleep the whole night, only that she might imitate Jesus crowned with thorns. But from the same little branches she had twisted herself a girdle, which she wore around her bare flesh, and it was sometimes found by the maids, hidden under the mattresses; and by these and many other ways she took care to afflict and mortify her body. She was wont also frequently to remove the mattresses, and sleep upon a bare straw sack: but sometimes on her knees on the ground she only inclined her head to the bed, nor stretched herself out. Of which things the mother being admonished, willed that thereafter she should sleep with her; saying, that if she left her alone, she would spend whole nights in prayer and penances.

CHAPTER II.

Her first Communion, and the gifts conferred from heaven at that little age. The stay of a year and a half in the monastery of S. John.

CHAP. VII

[10] She had now almost completed the tenth year of age, when her Confessor Father Andrew Rossi, considering how ardently this girl had from infancy desired the communion of the most holy Sacrament, At ten years old bidden to communicate, judged this not to be deferred longer for her; but, a fitting instruction premised, ordered it to be received by her. By no words can it be expressed, how great gladness was born to her hence, and what thanks she gave to God for so great a benefit. Now she esteemed herself the happiest of the whole world, nor did she speak of anything in those days but of that venerable mystery. Prepared therefore by many prayers, penances, and other extraordinary exercises, she does it on the feast of the Annunciation, in the year of the Lord 1573 on the XXV day of March, which is sacred to the incarnation of the Word, in the church of S. Giovannino of the Society of Jesus she first came to the sacred table: and after receiving that divine Guest, with as much reverence and devotion as she could, she suddenly felt herself filled with so great joy and inner gladness, on account of the union of the incarnate Word with her soul, that afterward she was wont to say, that she had felt nothing in all her life so delicious. Whence allured by so great sweetness, she felt thereafter an incredible hunger of that divine food, and a desire of usurping it as often as possible. But when she had manifested the vehemence of this desire to her Confessor, and thereafter every eighth day, he knowing how pure her soul was, and how greatly God was pleased in her; permitted that thereafter every eighth day she might communicate. She counted therefore the days and hours through the running week, awaiting most desirously the day of holy Communion; and was thereby affected with so great a spiritual taste, that she was poured out in tears.

[11] and at the Lord's Supper she vows virginity. Not many days after, that is on the XIX day of April of the same year, when she had now entered the eleventh year of age, on the very Thursday of the Lord's Supper, in the same church of the Fathers of the Society, weighing the love which the Lord Jesus Christ demonstrated to men, leaving himself to them even to the end of the world in the most sacred Sacrament of the Eucharist, to be the food and strength of souls; kindled with a vehement desire of offering in return something to him for the sake of gratitude; and not finding anything within herself, which could be more grateful to God than her virginity; this she offered to him with great spirit, and consecrated herself by a vow of perpetual chastity to her Jesus. But how accepted this oblation was, was afterward declared to her in a vision: in which she saw, that on the very day of making that vow, there had been put on her finger the ring of an espousal never to be dissolved with the supreme majesty of God.

C. VIII

[12] Catherine profited daily in virtue, and to this one thing she looked, Accustoming herself to be reflected from creatures into God, that she might become as conformed as possible to her Spouse, and be united to him with the most perfect love. Therefore whatsoever creatures she beheld, heaven, earth, the fields, she converted into a ladder, by which she might mentally ascend to the Creator, and into fuel for kindling more and more her love: whose flames however much she desired to conceal, nevertheless they betrayed themselves, by the outward signs of words and works. But it is notable above all, that being constituted within the twelfth and thirteenth year of age, when by chance she was in the suburb with her mother, and walked through a certain pleasant meadow, on the day of S. Andrew the Apostle; on the feast of S. Andrew she suffers her first ecstasy, her mind being raised into God (whether the serenity of the air and the sight of the sky, or the beauty of the green and sunny place did it) she was by her divine Spouse so struck with an unforeseen arrow of his love, that, not able to dissimulate what she was, she went out of herself as if dead, able neither to speak nor to move. This thing, as unwonted to the mother, so fearful befell her: and she began to think it to be some bodily evil, and her being led home she strove to apply certain remedies. But these profiting nothing, she perceived, that it had been an affection not of the body, but of the mind: and full of admiration she ceased from her undertakings. But not wishing to sadden her daughter, then indeed she dissimulated; but after some years, when she had now entered the monastery, she narrated the whole matter to the Mother Prioress. Nay also she herself in the year 1598 in the month of September, such as again afterward in the year 1598 in a certain rapture suffering a like incursion of divine love, testified that it had been of the same kind, when she exclaimed: O love, that which now thou makest me suffer, is like that which thou madest me feel on the feast of him who so loved the Cross, when I was not yet consecrated to thee in Religion, and my mother believed it to be some bodily disease.

[13] when before in the year 1590 she had seen But how grateful to God were the acts of virtue, which this blessed girl exercised in that her childish age; was understood in like manner in a rapture, which she suffered on the day of the Circumcision the first of January of the year 1590; when alienated from the senses, with great jubilation she began to enumerate certain precious gifts, conferred on her by the Lord

Jesus at that little age, and which she saw laid up for herself in paradise. For expressing certain of them with a clear and intelligible voice, she said, that she saw, that for that zeal of inflamed charity, with which on the aforesaid night she bewailed the offense done to God and the neighbor, there had been destined for her in the heavens an ornament like a ruddy and shining garment: and for the acts of temperance and mortification, the gifts prepared for her for the good works done in childhood. by which she had deprived herself of the eating of fruits and other delicate or sweet-tasting foods, she saw prepared for herself a silver table, heaped with most precious and most savory dishes: for that solicitous diligence, with which she had kept her virginal chastity unharmed, and consecrated it to God by a vow, there was shown her by her Jesus a pair of bracelets of silver and adorned with most precious gems. And so for other good works done by her, many other beautiful gifts, which it would be long to enumerate singly, were exhibited to her; she greatly admiring, as far as appeared outwardly, that for works esteemed by her so little, so liberal a recompense was laid up with God. Whence we can understand, how greatly God esteems even the least of any actions, done in the state of grace from his love, and how great a reward awaits them; that we may be admonished, to have the mind intent on every occasion of exercising virtue, lest there pass us daily infinite acts, by which we could acquire for ourselves an incomparable treasure in the heavens.

CHAP. IX

[14] Catherine was now in the fourteenth year, when her father D. Camillus, she is committed at the age of 14 to the nuns of S. John was obliged to depart from Florence to the government of the town of Cortona: whither when he was leading with him the whole family, by the counsel of the R. P. Peter Blanca Rector of the College of the Society of Jesus, who as he had succeeded Father Andrew Rossi in the prefecture of the College, so had been taken by Camillus for spiritual father of the family, he decided to place his daughter to be kept in some monastery. And because he had a kinswoman in the venerable convent of S. John of the Knights-women (for so they are called, because they are clothed in the habit of the Knights of S. John, whom today they call the Maltese, and are subject to the rule of that Order), to her, named Sister Silvagia Morelli, he commended his daughter. Grievously did the mother feel this separation of her dearest daughter: but the daughter, although she greatly loved her mother, yet not unwillingly bore being divided from her, hoping thence more freely to give herself to her prayers and devotions. But in what manner, settled beforehand through the Confessor, she was led thither, and other things looking to the same, see in the former Life number 11.

CHAP. X

[15] But that it may be better understood, how there Catherine bore herself; it pleases briefly to relate those things, which in the Process the venerable Mothers of that place deposed on oath, namely Sister Silvagia Morelli her mistress, who afterward testified, Sister Diamante Mazzinghi, and Sister Faustina Strozzi, thus testifying. In the year 1580, Catherine, daughter of D. Camillus de' Pazzis, a girl of fourteen years, was placed in this monastery, because her father was sent by the great Duke of Tuscany to the government of Cortona: and she was with us about fifteen months, during all which time she was of the best example to all. She was exceedingly devout and given to mental prayer, how she lived among them for 15 months, on which she constantly spent daily two hours in the morning, and one in the evening: and she had nevertheless various times through the day, in which she betook herself to prayer. But since her little bed was in the cell of her mistress, thence at night secretly she went out to pray. Every Saturday she ran through the Gospel of the following Sunday, and thence selected for herself two or three points, for the argument of the meditations of that whole week. Often she came with us to the Choir and the divine offices, even the nocturnal ones: but when she was forbidden to come by the mistress, nevertheless she rose to prayer; and persisted in it until the time of Mass: but she was so tenderly affected toward God, that often she was abstracted from the senses. Wherefore when sometimes one of ours, finding her alone in the cell, said, Art thou here alone, Catherine? she suddenly answered; Ah! how alone? wishing it to be understood, that although none of us was present; yet dealing with God, she did not remain alone, showing remarkable specimens of every virtue, but well accompanied.

[16] While she prayed in the Choir, she stood so fixed and immovable, as if she had been a statue: but her countenance was changed, and reddening like a rose she was kindled, with eyes clearly shining like the brightest stars. There appeared in that her countenance something Angelic, which converted the gazes of us all upon her. But seeing in her so great devotion and modesty beyond the custom of others, for sweet admiration we for the most part held our eyes fixed on her, nor were we sated with admiring her virtues: nay we would have wished to enjoy her company continually, because her Angelic conversation was so lovable, that to see her continually, to address her, to deal with her would never have brought weariness to anyone. Therefore we greatly desired, that she should become a Religious among us. For although she was a little maiden, yet we hoped that through her our monastery could be brought back to the perfect observance of the common life, which she greatly required in us: and we grieved, and grieve, and shall always grieve, and persuading them to frequent communion, that she did not remain with us.

[17] She spent much time in reading spiritual books, especially of the Gospels, and the Meditations and the Enchiridion and Soliloquies of S. Augustine, and others of like argument. The good girl exhorted us to more often repeat holy Communion: and because she herself communicated more frequently than we, by her example and no less by words she moved many, to ask of the Superiors the license of more frequent Communion, at least for every Sunday and feast day: and so through her was introduced among us a more frequent use of the Sacraments, as it is kept even today. Never did Catherine converse with the secular girls, and the use of prayer: who were placed with us for keeping: but her ordinary conversation was with the sick Nuns, whom she visited frequently, and to them now read aloud spiritual books, now lovingly suggested discourses and thoughts of divine things. She dealt also willingly with those, whom she saw disposed to let themselves be brought to the use of prayer, the frequency of holy Communion, a recollected and spiritual life. From her mouth was never heard any word idle or vain: no motion or gesture was observed in her, savoring of levity: nay rather, an enemy of all vanity, she used so great modesty of dress, that she did not admit even the least ornament of the head, of which otherwise the girlish disposition is wont to be so studious. obedient in all things,

[18] She was never noted to be angry, or even to bear anything sorrowfully, except perhaps when the mistress bade her sick to take either an egg or something else for restoring her strength: for then she could scarcely avoid showing how grievous it was to her to make any delicacies for the body: nevertheless she obeyed, and whatever she was bidden she executed promptly. Whatever she saw or heard said of the neighbor, she took in the better part: but if anyone narrated another's defect, and humble, she excused and defended as best she could. A friend of silence and solitude, she spoke sparingly and always of God, with singular modesty and reverence toward all. From the highest humility she willingly swept the house, made the beds, and discharged other abject ministries; she would have done more, if more had been allowed her by the mistress. Nay she reputed herself unworthy to remain among us, and to speak and be conversant with us; both because she felt of herself most lowly, and because she greatly esteemed the religious state, through which she said we were spouses of Jesus; but herself by no means, because she was not yet religious, though she desired to become so. and macerating her body with penances. She took sleep upon a straw sack; nay she deprived herself of a great part of it that she might give herself to prayer, intent on it for three or four continuous hours. She fed on very scant food, fasted often, often scourged her body: and so by all these things the vigor of her body was so weakened, that she herself confessed, that sewing she sometimes lacked strength to draw the needle. But being asked, why she had thus of her own accord extenuated herself, she answered; Not for destroying the natural complexion, but that I might be more fit for prayer and union with God. That she may there wish to become a Religious

[19] Finally in every virtue she singularly excelled, and all her actions and gestures were an example to us and an admiration to all: because we saw, that she was not of the ordinary kind of creatures, but of so remarkable a goodness, that we know not that we ever saw a girl like her. We said therefore among ourselves; This will be another S. Gertrude or S. Catherine of Siena: and some of the Nuns already then revered her as a Saint; so that, although they desired to speak with her more frequently, yet for the reverence with which they pursued her they durst not join themselves to her. Many of us insisted with her that she would remain with us, and become a Nun: in vain she is solicited. for we could not bear the thought of sometime losing her, and we hoped she would sometime be the highest felicity of our monastery: wherefore we promised her, that if she remained, we would all bring ourselves back to a stricter observance and regular perfection, and to a life lived more in common. But she answered, that we should pray God to illumine her, and to inspire what was better; and that she too would pray to the same end. As to herself, she preferred to enter where she should hope such an observance not to be introduced, but to find it introduced: because acknowledging herself before all infirm and frail, she ought to choose the safer way, nor leave a certain good for an uncertain one. And so we were not worthy to retain her, but she went from us. This motion of minds and example of so great edification among those Reverend Mothers, very well disposed and inclined to virtue, a secular girl left, not more than fifteen years old.

CHAPTER III.

For obtaining entrance into the monastery the Saint deliberates with her parents and with her Confessor.

C. XI

The time of the government of Cortona being completed, Camillus returned with his family to Florence, and bade Catherine be brought back from the monastery. By the judgment of the Physicians led into the villa, But the mother, who never did anything more willingly, coming to bring her back, scarcely held her spirit, when she found her daughter so exhausted and weakened. The physicians therefore being at once summoned and she commended to them, by their common judgment she was led into the villa, where, after some days' restoration and rest, she might take steel in water. It is not credible how greatly at that time she rendered herself lovable to the whole family, by the goodness of her most sweet manners. All sought her eagerly, speaking of God, she affords the best examples to the household and narrating whatever good edification she had seen in the monastery. But because every day in the morning, after taking the steel, she went out into the fields, for the sake of walking and exercise, as is the custom; her brothers accompanied her assiduously, who much delighted in her company; besides other women, who would always have wished to be present with her, always to speak with her. But she, lest her mind should be distracted, asked them to follow somewhat behind; but she herself went before alone, now reciting the Rosary and other vocal prayers, now with thoughts fixed on heaven disposing and preparing the meditation afterward to be instituted: which also she instituted, as soon as she had returned home led back into her chamber, nor did anyone ever presume to disturb her. Thus under the eyes of her mother, and she convalesces. and by the benefit of the purer air, the medicines also conferring something, Catherine for the greater part recovered her lost health: and the time of cure being completed, she returned to the city.

Chap. XII

[21] From her tender childish years she had cherished a great desire of consecrating herself to God in some religious order, at the age of 16 understanding that she was destined for marriage, and thought of it day and night, as is said; but fearing lest her parents had something else designed in mind, she dreaded to manifest to them her purpose. But after, returned from the monastery, she had now reached the sixteenth year of age, she discovered them deliberating about joining her in marriage. Therefore dreading lest they should pledge her faith to anyone, she resolved to open to them the whole matter: and after imploring divine help, finding a convenient occasion, she is reported thus to have addressed her father: If concerning me, dear father, thou thinkest anything else than what I long ago promised to my Jesus; know that I will sooner give my head to be cut off with iron, than receive another Spouse or omit to enter Religion. she declares that to it she will never consent, The father was astonished at these words, so positively uttered; and dissolved in tears before his daughter, could put no word of answer: yet, as he was God-fearing, he would not be troublesome to her, nor any further treated of joining her to a husband. Meanwhile there was not lacking another person, who exercised her patience and constancy, with injurious words deriding her manner of living, spiritual and withdrawn from the world. Which mortification she humbly receiving, answered nothing; and bears the injury thereby received patiently. but returning to her chamber, and there on her knees before the image of the blessed Virgin, she prayed for the one injuring her, and gave thanks to God for the occasion of tolerance offered her: in which act the Lord granted her a most full consolation.

[22] There remained the mother to be overcome; who since she loved this daughter with most tender affection, That she may bend her mother's mind, being greatly pleased in her, to have her always joined to her side, to converse and be conversant with her, to enjoy her prudent answers and discourses, she counted part of her chief felicity, and from every act or motion of hers took new matter of loving. But because she found her so perfect in all ways, she hoped, if she settled her in the world, the best success: and because she was her only one of the female sex, it seemed most difficult to move her from that mind. Nevertheless trusting in God Catherine thought how she should overcome her, and express the desired consent. And first, she modestly withdraws herself from her, although she greatly loved her, yet she astutely did violence to herself, not to give any indications of her singular love toward her: but adroitly she began to withdraw herself from her presence, and to decline her company, and the places where she knew she would be: so that often the mother complained, that she never enjoyed her daughter, because she did not give opportunity of herself. Moreover she took heed, not to comply with her so much as she wished, when she led her to worldly recreations; and much more not to satisfy her by adorning her body, after the manner of that age, and putting on precious and noble garments conformed to her rank; but her habit was so simple, that everywhere by the mothers it was proposed to other girls, too much given to vanity, for an example.

[23] The mother had made for her at that very time a most beautiful white garment, which Catherine being compelled to put on, wept bitterly; esteeming, that it by no means befitted one, who desires to dedicate herself to God in a monastery, to be clothed in garments by which she could please human eyes. But being led the same day by her mother to the gratings of the convent, where she had been in custody; she refuses showy garments, when one of those Mothers took thence occasion of suspecting that she was soon to be given in marriage, and began to speak of that matter as though grateful to her; she, who thought all other things, drew from words of this kind so great trouble, that almost failing in spirit she would have fallen to the ground, had not her kinswoman standing at her side sustained her. Moreover as often as the mother summoned her, and feigns a mind more alienated from her: and desiring to hear her speak asked her about her meditation or other spiritual things; she no more, as she was wont, showed herself placid to her, but mournful and ill-content; she did not speak, she did not take food with relish: and the more her mother caressed her, the more she withdrew herself, nor showed by any sign that services of this kind befell her grateful. Finally, although she was most cultivated in manners, most lovable, and most placid; yet with her mother she dealt somewhat rustically, and that on purpose; that she might little by little blunt the maternal affection, by which she saw her desire could be either hindered or long deferred.

Chap. XIII

[24] But God, who never deserts those hoping in him, and desiring to serve him in the religious state; by which she being little by little moved, deigned to console Catherine, and to help her, that she might quickly see the fruit of her pious industry, in overcoming little by little the mother's affection. For D. Maria, considering the spiritual life of her daughter and alien from the world, which she had led from her infancy, and how greatly she was given to prayer and frequent communion, and that in her she had never found even the least taste of worldly things, but a mind always averse from the delights and recreations of the world; began to think that God had chosen her for himself, and her conscience pricking a little, she began to fear lest she should offend him, if she opposed his will too vehemently. She feared also, seeing her so mournful and ill-content, lest if she so persevered, she should incur some graver evil, unless she found a way of consoling her. The scruple of conscience therefore fighting on one side, on the other the love of her daughter; by the counsel of her Confessor she resolved to refer the whole matter to her Confessor Father Peter Blanca. He knew most certainly the purpose of Catherine, and that she could by no reason ever be induced to admit another Spouse than Jesus, but had altogether decided to obey the divine vocation: and therefore he affirmed, that she had changed her manner of dealing with her mother for no other cause, but because she saw her alien from her pious desire, and that this was the only occasion of her sadness. Finally he concluded by affirming, that she would sin, if she wished by force to divert her from the service of God, to give her to the world: and therefore he exhorted, that she should conquer her affection, and willingly deprive herself of her daughter, by rendering her to God, whom she could not otherwise console and gladden.

[25] she yields to her daughter's desire: Then the mother returned home, takes Catherine aside and asks, what at length she had determined concerning herself: and understanding her to remain firm in her purpose; Since, she said, thou wilt thus, I too will, nor will I be an impediment that thou mayest do what God inspires thee. Here by no words can it be explained, how great gladness, at this declaration of her mother, Catherine took into her mind. Thanks therefore being given as affectionately as she could, leaving her mother weeping on the spot, all cheerful she returned to her chamber; and there prostrate on her knees, she began to give to God the most prolix thanks for the victory obtained; and dedicated herself to his divine majesty as a perpetual handmaid, with a firm resolution of serving and loving so good a Lord with all the affection of her heart: nor could she thereafter think of anything else, than that as quickly as possible, freed from the world, she might reach the port of her desires. But so glad a success profited also the body, who thereafter more cheerful, is wholly healed. so that, her countenance brought back to its native color, she acquired so much new strength, as if she had never been ill. But, although to all she appeared cheerful and lovable, yet before her mother somewhat more sparingly, lest she should add new goads to her love, and increase her sorrow in being left.

Chap. XIV

[26] Furthermore the parents, who, the Father Rector of the Society of Jesus persuading, had brought their mind to give consent to their daughter; Of three monasteries to which she inclined, willed also that the choice of the monastery be left to her judgment, which, of the many convents which Florence has tenacious of regular observance, should be most apt for the young woman's purpose. He praised to them various ones, yet at length concluded, that, the girl's propensity being attended to, he esteemed the monastery of the Crocetta of the Dominican Order, or another of S. Mary of the Angels of the Carmelite Order would be more conformable to her desires. But Catherine confessed, that toward three places chiefly she had been affected. The first was the monastery of S. Clare, in which there pleased her greatly the rigid poverty having nothing proper, and the rude and abject habit and manner of living, in which she believed there was much help for instilling contempt of the world and true humility into the minds of the Nuns. To the monastery of the Crocetta she was drawn chiefly, because the Virgins once entered, by the counsel of her Confessor, she chooses the Carmelite: afterward show their face to no secular: which she made great account of, as a means most convenient for keeping the inner recollection, and for uniting the soul more closely to God abstracted from kinsfolk. But because she heard the monastery of S. Mary of the Angels much praised by the Father Rector, not only on account of the most perfect observance of the common life and the special study of inner perfection; but also because there daily in the morning in common by the Religious the most holy Sacrament of the Altar is received; she decided to enter there for the sake of trial.

[27] That monastery was founded by four noble Florentines, which begun to be founded in the year 1450, namely Innocentia Bartoli, Sara Lapaccini a widow, Magdalena daughter of Sara a virgin, and Anna Davanzati. These by a special impulse of the Holy Spirit, and from an affection of devotion toward the most holy Virgin Mother of God, on the very day of the Assumption August XV in the year 1450 publicly took the Carmelite habit, in the church of that Order, dedicated to S. Frigidianus Bishop of Lucca: but clothed in it they led in their own houses a most exemplary life, under the name of Sisters of the Virgin Mary. The fame of the new thing soon spread through the city moved several other virgins, to ask the same habit, and in the year 1453, in the same church and on the same day of the Assumption, two other virgins likewise, one of the Filippi, the other of the Chellini family, were clothed in like manner: who together with Sister Innocentia began to dwell together, in a house given to them, near the aforesaid church of the Carmelite Fathers. But in a short time their number so grew, that the said house already had the form of a monastery, which afterward was built in the same place. They began to live under the Carmelite Rule, it remained in the rigid observance of the common life, and the rule of one whom they named Prioress: and they have been kept even to the present day in holy union, and the strictest observance of the common life, without any proper revenue of any kind whatsoever. For whatever is brought in, is laid up in the common treasury, whence the Superior provides for all necessities both common and singular, and for the ministries or offices; to which the Nuns set in charge contribute nothing of their own besides their work, but the monastery supplies the expenses: but those among them who are private of office, can buy or sell nothing, not negotiate, not give, not receive anything of themselves, or in any way handle money: but free of all solicitude, they ought to think nothing of any thing necessary for themselves whether well or sick for food and clothing. in the year 1520 subjected to the Ordinary,

[28] This place was subjected to the rule and care of the Ordinary in the year 1520, by Pope Leo X, through a special Brief: and that disposition obtained new firmness through another Brief of Pope Pius V in the year 1567. Their Constitutions, reformed after the Council of Trent, were confirmed by Pope Pius IV in the year 1564, and by Pope Paul V in the year 1610 made more strict, and to a closer observance brought back at their own request. and keeping its own statutes, But today they hold this manner. The Novices after a year of Probation make Profession, after which for three years still they remain in the same novitiate under the care of the Mistress of Novices. From the Novitiate they pass to the Juvenate, and there lead another three years under the care of the Mistress of the Junior ones, not dealing with the other nuns in common, or speaking to them without express faculty; but having their own dormitory and oratory, in which they exercise various devotions and mortifications. From the Juvenate they are transferred to the Suprajuvenate, and there likewise remain three years under the care of the Subprioress, who is their special Mistress: and so for at least ten continuous years they live under the custody of special Mistresses. Young girls for keeping and education they do not receive, knowing how great a distraction to religion and danger of relaxing observance is thence born. They all live, brought back in an exceedingly extraordinary manner from the conversation and visitation of seculars at the gratings; and because they have nothing common with the world, they attend to their offices and exercises quietly within the monastery; intent on prayer and frequent Communion, and on acquiring religious perfection.

[29] but then greatly flourishing. By this means the place was always preserved in great observance, and remained venerable to the whole city, flourishing with the number of most noble Virgins from all the principal Florentine families. But today there are there two nieces of him who now presides over the universal Church, Pope Urban VIII, daughters of D. Charles Barberini his brother and D. Constantia Magalotti, kinswoman of his Sanctity; who of their own accord chose to enter there, drawn by the fame of the religious and rigid observance there. There are numbered in it about eighty Nuns, both Lay-sisters and Veiled, with great splendor of religious life, under the best government both temporal and spiritual; because the Archbishops of Florence took care always to set over it Governors zealous and exemplary.

[30] under the direction of the Society of Jesus, Many spiritual helps also that same place received from our Society of Jesus. For when S. Ignatius in the year 1551, at the request of the Florentine Princes Cosmo de' Medici and his wife Eleanor of Toledo, desiring a College, had sent from Pisa to Florence Father James Laynez, and from Rome and Padua other Fathers; and they had not yet procured for themselves a place, they received a little house hired near this monastery. But the monastery had at that time lost its ordinary Confessor: wherefore, by the care of the Noble Lady Marietta Gondi, piously effected for those Nuns, the Fathers were asked to lend their work for a while to hearing their Confessions. But this they did the more willingly, because they used their church for the exercise of Confessions and Sermons and other functions, before indeed ordinary, and willingly contributed something to promote the spirit of those Mothers. But because they were all men of great perfection, they excited great fervor in the monastery; and the regular observance, which they found very well constituted, more and more confirmed, through the use of prayer and frequent Communion and the spirit of mortification: and that not cursorily, but lingeringly: since even to the year 1552 they persevered in that pious work. Yet because the Society, by the proper reason of its institute, abstains from the care of Nuns, those good Fathers made it a scruple to retain so long an occupation of this kind: extraordinary indeed from the year 1553, but Sister Dianora and Sister Victoria Contugi, who had a father at that time physician of Pope Julius III, by his mediation obtained from his Sanctity, that the fathers should pursue what was begun, as they did with the consent of S. Ignatius until the year 1553. Then there was assigned to the Society the place, where even today the College is situated, near the church of S. John, which because it was little was called S. Giovannino. Hither the Fathers migrating, ceased to hear the ordinary confessions of the Mothers: who yet always remained grateful and well affected toward the Society; and in turn the Society willingly fosters them, by supplying as often as need is extraordinary Confessors, and preachers for pious exhortations. From this cause therefore Father Peter Blanca the Rector could most fully inform Catherine of the conditions of the aforesaid monastery.

CHAPTER IV.

The first and second entrance of the Saint into the monastery: and the reception of the Habit.

CHAP. XV

[31] The monastery being now determined, and the faculty obtained from the Archbishop, Catherine entered there in secular habit, Entered there for trial in the year 1582, on the Vigil of the Assumption in the year 1582, sixteen years of her age being passed, and likewise four months and a half. Girls, who enter there for the sake of trial, are wont ordinarily to remain there only for ten or fifteen days: during which time they live under the rule and care of two Nuns, who from the office of assisting the strange girls are called the Forestresses: and one of them younger in age, the other more advanced is wont to be deputed to it. Both with great charity and assiduity serve them, and assist them day and night, observing meanwhile the nature, morals, and spirit of each; and inquiring studiously how fit they are for religion, and how firm a will they have of consecrating themselves wholly to God. The same again and again lead them to the Novitiate, and there leave them with the Mistress of Novices, to be informed concerning the order, offices, and exercises of the monastery: and she herself attends to every action and motion of theirs, that she may be able together with the Forestresses to report to the Superiors in all sincerity, what in each she has observed. But there was no need of long time, she is approved by all, for them to know, that Catherine was no ordinary girl, who seemed to them rather a heavenly Spirit than an earthly woman: for they noted in every word, gesture, and action of hers to shine forth purity and Angelic modesty; and that nothing was done by her without singular grace. For she was most meek and most placid, humble, obedient, full of charity: never except when questioned did she speak, and showed a great desire of religious life, speaking of it with much affection.

[32] How absolute a dominion she had over herself, she demonstrated on a certain day, with mind always collected, when led by the Forestresses to the common workshop of the Nuns, she had sat down beside the others to sew. For while all silent attended to the work, there is heard a great crash from the falling of certain things; so that all astonished at such a novelty rose, only Catherine remained immovable, lifted not her head, turned not her eyes, interrupted not her work; but as though absorbed in God she sat, intent on her one labor, with the greatest admiration of all: because by sudden accidents of this kind those first motions seem not to be able to be restrained, unless one be either by nature most moderate, even in sudden accidents, or by virtue greatly mortified, or finally profoundly fixed in some serious thought. Often she betook herself to the Choir for the sake of prayer, as the Sacristan of that time testifies; who frequently found her there. But another noble girl, who on the same day as she had entered the monastery for the sake of trial, deposes, that every morning, when they rose from bed, they found Catherine already placed in prayer, in which she persevered more than an hour. The same with others noticed, that in the same posture of body, especially in prayer; which she had assumed about to begin prayer, she persevered until its end: for as soon as she had reclined on her knees, she seemed made immovable, and neither of head, nor of eyes, nor of any other member could motion be noted in her: which that young woman esteeming exceedingly difficult, often on purpose placed herself behind her, and much marveled and was edified by so pious a spectacle.

[33] Mother Sister Evangelista Giocondi, who afterward was the Saint's Mistress, once said to her: Daughter, to whom yet she prefers obedience, if thou wilt become a Nun, thou wilt not be able to make all the prayers which thou wast wont in the world: for it will behoove thee to give thyself to the common exercises, in which the other Novices. To whom Catherine modestly and reverently answered, I know, Mother, that all things, which are done in religion from obedience, are prayer: and by that so wise a saying she wonderfully satisfied her questioner. Finally, although in secular habit, she bore indications of virtue and perfection ordinarily greater: wherefore all desired that in that place she should assume the sacred habit. She too in turn was so greatly pleased in the order of the whole house, and in the manner of living established there, was so greatly edified by the probity and goodness of those Nuns, that she seemed to herself to be in Paradise; and said that deservedly was called S. Mary of the Angels that place, which was set under the patronage of the Mother of God, and had inhabitants like Angels; so that she would have desired never to go out thence and to be clothed at once. But the parents and custom had to be obeyed, and after the tenth day willing or unwilling she was led back home.

CHAP. XVI

[34] Catherine hoped it could be, that as soon as possible and without delay she should return to the monastery: retained with them for 3 months but that hope deceived her. For it was necessary to spend a whole quarter still in her father's house, that she might fully satisfy her parents: who since they were most grievously divided from this daughter so dear to them, again and again wove delays from delays, by which they declined this step, although she no less industriously than frequently goaded them to this. But it is not easy to say how wisely and virtuously at that time she bore herself. For first an enemy of all vanity and pomp, she would never be more preciously clothed, much less adorn her head after the girlish manner: she refuses to be secularly adorned, but constantly used her simple habit and care of the body. Nay on a certain day now a Religious, speaking with a young woman upright and noble, who in the same monastery had taken the Habit, Indeed, she said, I cannot grasp, how virgins, who desire seriously to become religious and spouses of Christ, can delight in showy garments, and necklaces, or other secular ornaments; or suffer their face to be washed with medicated waters, and their head be crowned with curls and bands; much less with what front, adorned in that manner, nor does she approve its being done by those about to enter the monastery: they should dare to appear publicly. But the other replying, that it was not to be believed, that they do this for the sake of pleasing human eyes; but only for a certain self-satisfaction, as she confessed simply had befallen herself on the day of her clothing; Catherine subjoined not many words; but with a modest gesture smiling, she indicated, that it seemed to her a great defect, in an action so holy and grave, if anyone delight in vanity of this kind, even then when she professes herself to contemn it. Which so pricked that young woman, otherwise most good; that returning to herself and utterly confused, as for a grave fault, she asked pardon of God.

[35] she keeps herself at home, Moreover Catherine could never be induced, to suffer herself to be led to vain and curious spectacles or profane places: at the most she went as companion to her mother to the churches, and to bid farewell to her kinsfolk through the various monasteries. For the rest she remained at home, nor cared to go out thence, except to revisit the Mothers of the Convent chosen by her, and to goad on that occasion her mother for dispatching the entrance. But then, lest the spirit should languish, she never omitted any of her wonted prayers in her father's house, nothing of the frequency of the sacraments: and she tried for the most part to remain alone, and to occupy herself either with reading spiritual books, or with reciting the Office, or with other vocal or mental exercises of devotion. intent on pious exercises: But when sometimes summoned by her mother, to see the preparation which was made for her entrance; and to say, whether she desired anything else either for herself or to be given to the Nuns; she permitted all things to her mother, nor showed any solicitude about any thing in particular. Finally all things being prepared according to the mother's desire, after asking the benediction of both parents on her knees, with great tenderness and lamentation of the whole family, she went out of the house, never to return, finally on December 1, 1582 having entered the monastery, on December 1 of the year 1582, that is on the Saturday before the first Sunday of Advent: and she was led by her mother and other matron friends and kinswomen to the monastery, into which with so great devotion of mind, and so great esteem of the place (as she herself afterward confidently said) she entered, that she believed herself unworthy to become a vile broom for sweeping the pavement, so humbly she felt of herself, so loftily of the house of God. This done, while the mother bewails the loss which she reckoned she had made in her daughter; two noble matrons, called aside by the Prioress, said, that she should have great care of that girl: For we believe, they said, that she can in a manner be said never thus far to have sinned.

CHAP. XVII

[36] Catherine remained in the monastery full of joy, with the greatest solace of herself, considering the benefit of God leading her out of this wicked world, and receiving her into religion: nor could she be sated with rendering thanks to him with praise and benediction, and offering herself to his service with all the propensity of her mind. On the contrary the mother returned home mournful, as if she had lost some most precious necklace: and being asked by D. Magdalena Strozzi, whom she met, what had become of her Angel, she broke into tears, and answered; It is not fitting that this be said by a mother: for she is as a Seraph in that place, and jubilates for gladness, having obtained that which she so ardently desired. On the opposite side the Nuns, glad of the acquisition of such a girl, considered her as an Angel come down from heaven, and were greatly pleased in her, because the sweetness of her manners and her conversation full of reverence ravished the hearts of all. Gathered therefore in Chapter she is received for the habit on December 8 on the eighth day of December, on the feast of the immaculate Conception, the same year 1582, by common suffrages they received her to be admitted to the Habit.

[37] Meanwhile the mother, who did not hope to see her daughter at home any more, willed at least to preserve her likeness; she grievously bears that, her mother asking it, and before she was clothed in the monastic habit she sent to the convent certain garments, in which she wished her to be painted. But it is incredible how greatly at that message Catherine was consternated and afflicted: for as she was most alien from all vanity, dissolved in lamentations; Can it be, she said, that of a creature so vile, as I am, composed of a little dust and clay, there ought to remain a memory in the world? I have gone out of the world, never to return, that no one might be able to see me in these secular garments; but now they wish, that in this manner I should return there. Finally she could not be induced to acquiesce; until her Confessor Father Peter Blanca bade it be announced to her, she is bidden to permit her image to be painted. that it seemed fitting, that in this part she should comply with her parents: and the Mother Prioress commanded, that she should put on the garments destined for this to her. To which she indeed humbly obeyed: but, since she perpetually wept, while the famous in the art Santi di Tito painted her; he could not so express the natural cheerfulness of that countenance, but that a cloud of grief in a manner darkened it.

Catherine de' Pazzi made a Nun in the year 1583 October 17 called Sister Mary Magdalene.

Philip Baldinucci, among the Notices of the Professors of the art of painting, illustrious after Cimabue, at the VII Decade of the XVI century, has an Encomium of this Saint; and among the effigies elaborated by him he also mentions that of S. Mary Magdalene, expressed by his pencil, the words taken from the Life published by Raconisius under the name of Puccini chapter XIII: and he adds that that very picture, on the feast day of the same Saint, is yearly exposed above the door of the church of S. Mary of the Angels: whence receive it, in so far as was needful, delineated, by the benefit of the Lords Magliabechi and Benvenuti; and consider, how it is expressed from a countenance truly tearful.

[38] On the day before her clothing she asks to be left alone, Afterward the day approaching, on which she was to receive the habit of Religion; at second vespers, before it was done, she asked it to be granted her, for a singular grace, that it might be lawful, the whole following day, and then in the morning before the clothing, to remain solitary: which she easily obtained. She persevered therefore all that time in the oratory of the Novices, considering how she was to be espoused to Jesus, and how great a privilege for her it was to be chosen to it; how great a purity of heart she ought to bring to this oblation of herself; and what furthermore to do, that she might respond to so great a love; how finally she had instituted her life. and asks her Mistress to answer for her at the gratings. While she is occupied with such affections and thoughts, there came to the gratings of the monastery various persons, sent from home with diverse things necessary for the clothing, as in such a case is wont to be done. But the Portress, ignorant of the retreat into which she had withdrawn, went to call her. But the good virgin, mournful that she felt her quiet disturbed, went to the Mother Mistress; and prayed instantly, that she would answer that day for her, and do whatever was fitting; saying, that it seemed not to her that this was a day, which could be spent at the gratings; when on the morrow morning she ought to dedicate herself to God; but rather this was to be done by her, withdrawn from the crowds. The Mistress assented to so honest a petition: and Catherine that whole day remained solitary, dealing with her Spouse in prayer; nor wishing to see any of those things, which were sent by her parents to her and to the Nuns for the following day.

[39] Finally on the XXX day of January of the year 1583; the sixteenth year of age not yet completed, on Sunday morning with much devotion she communicated from the hands of the Rev. D. Augustine Campi of Pontremoli, In the year 1583, January 30, having communicated, who was the ordinary Confessor of the monastery; and from him she received the habit of the Carmelite Religion, together with the name of Sister Mary Magdalene, in place of that by which before she was called Catherine. In this act she was so greatly elevated into God and absorbed, that the Lay-sisters who took off her secular garments, scarcely durst touch her, lest they should disturb so holy a quiet. So great devotion and compunction also to certain seculars, she receives the habit and the name of M. Magdalene, present at this spectacle, did the same action bring; that the whole of that morning they did nothing else than indulge in tears. Among these a certain girl, hearing with how great affection she pronounced the words, by which renouncing the world she abdicated all its pomp and vanity; felt herself so moved, that she seemed to behold a Saint. For not finding in herself a mind so loosed from the love of parents and other creatures, goaded by so living an example, she would have wished that she too could go out of the world, and take the habit of Religion with her. and she gives herself absolutely to God: But when the Priest, who clothed her, put into her hands the Crucifix, and the Nuns sang from the Apostle Paul, Far be it from me to glory save in the Cross of our Lord Jesus Christ; this his new spouse felt inwardly her soul to be united with Jesus, and so great a sweetness of spirit in her heart (as she afterward said) that she remembered never to have experienced anything like it. And then forgetting every earthly thing, she made to God a perfect oblation of herself: and protested to her divine Spouse, that she would thereafter desire nothing else, than the Crucified himself: nor care for anything else, than that her soul, always united to him, might be most perfectly instructed for his service.

[40] The clothing performed, with profound humility, she prayed the Father Confessor and the Mother Prioress, never thereafter to enjoin her, that she be clothed in secular habit, she asks that in no case she be bidden to be secularly clothed, whether for some representation, or on occasion of any festivity usual among the Nuns: which was promised her and kept. But being asked why she asked this, she answered, Because I so greatly desired the religious Habit, that I shall never patiently see myself in another garment. The same evening the new spouse of Christ cast herself at the knees of her Mistress Sister Victoria Contugi; and with arms crossed before her breast and with great humility said to her; that she delivered and consigned herself into her hands, as a dead body, that whatever she liked and pleased she should do with her: promising that she would never transgress her command or will: and she fervently begged that she would studiously humble and mortify her, opposing herself to all her will. But in the following days, she persevered in so great gladness, devotion, and spiritual taste, that for the love of God she seemed wholly to be consumed: nor did not a few confess, that they were wont to be kindled into the same love by only the sight of her.

CHAPTER V.

The novitiate of the Saint, and her Profession; and following this, after forty days of raptures and illnesses, the miraculous health, with the continuation of the novitiate.

[41] Magdalene having obtained the Habit of the sacred Religion, which she so greatly desired, In the novitiate made an example to all, most full of devotion and fervor, began in her novitiate to give such rare examples of virtue, that not only the Novices were much edified by her, but also the Nuns admired her singular goodness and perfection. Nay also the Mistress of Novices, a Religious of great probity, said sometimes: Sister Mary Magdalene more deserves to be my mistress than my disciple: and I myself, knowing her virtue and capacity, would willingly subject myself to her as a disciple. But although before receiving the Habit she was most addicted to prayer; yet that being received she willingly deprived herself of this solace, she shines forth by zeal for the common life, that she might not be singular in anything, but always be present with the other Novices at the common exercises of Religion. So if at any time the Mistress, knowing how greatly she inclined to prayer, gave her the faculty of it, while the others attended to the work of their hands; she refused to admit it, and cheerfully said; It will be no small thing, if I pray well in those hours, which are constituted for me to this by Religion; so greatly did she love the common life, and made more account in any soul of submission, to be rendered to the regular obedience and the wonted form of living, preferring it to private devotions; than of any contemplation whatsoever. But to her fellow-novices she said, that the ordinations common to all were to be fulfilled more willingly than the particular exercises of voluntary devotion, although otherwise good and holy: Because, she said, doing those things which are common and ordained to us in Religion, whether by the rule, or from custom, or by the command of Superiors; we are certain, point by point, that we do a thing meritorious, grateful to God, and conformed to his will; not so when we do particular devotions of our own choice. It is true nevertheless, that she knew to find time for praying, more than is prescribed by Religion: because whatever free space she had, which Novices may spend at their pleasure, she spent on prayer: nay, with the leave of the Superiors, she took from sleep, to give it to it, but for that reason she would never have wished to be absent from the common exercises.

[42] But to these she was most prompt, and also to executing whatever was commanded, she excels also in promptitude to all things, even if the commands sometimes did not properly touch her. She moved not a step, did nothing else, except by the command or permission of the Mistress: because making the greatest account of obedience, she was most vigilant in its observance. To the viler and humbler exercises of the monastery she put her hand first, by sweeping, washing, cleaning; and that to depress herself therein, whom she esteemed viler than all the Novices. Reputing all better than herself, she desired to learn something from all; and in the least things also lest she should err asking counsel, she begged that they would accompany her and show beforehand what was to be done, and admonish when they saw a danger of failing in anything. When the afternoon meal was given, she took it like the other Novices, that she might not be singular; but secretly afterward she offered it to the Portress, and by submission toward all, to be bestowed on the poor for the love of God. Solicitous lest she should give anyone cause of grief, if she saw any of the Novices sad, she said to her; Make serene thy mind, Sister, because God does not infuse his grace into mournful breasts. Beyond measure she had compassion for others' defects; and expanding toward all the bowels of charity, she fitted herself to each one's will; and as much as concerning imperfection she could, condescending, she rendered herself lovable to all.

[43] Most zealous of regular observance, not only in herself, with zeal for promoting regular observance but also in others to promote it, she begged the Novices, always to turn the Ordinations in their mind, lest perchance by defect of memory they should slip in anything; and she herself made them remember them. Of divine things she spoke easily and with relish: but if anyone introduced a discourse of things, not indeed bad, but indifferent; she seemed at that discourse as if stupid and not sensible enough; but as soon as the discourse of God was resumed, she in a manner revived and was roused. Certainly she induced the Novices, not to speak except of God; and to introduce pious conversations. and that was so exactly kept among them, that they would have esteemed it in a manner unfitting, to speak of things daily occurring. But so greatly did they desire, not only the Novices, but also the secular girls, who for first trial were received there, to speak with her; that they industriously strove to come into her company. For truly like the sun she shone in the monastery; and certain young women would have made it a scruple to go to bed in the evening, unless they had first saluted her, and asked some wholesome admonition, which she gave them with great sincerity. But her sayings were held in such esteem, that several as soon as they had returned to their cell, taking a pen noted down what they had heard, lest it should slip from memory. By her discourse she made the way of virtue easy, and by the sweetness of her conversation and the efficacy of her words she drew hearts to love God, and inclined wills to his service and to contempt of the world: so that even her sole sight seemed to be an allurement to doing well. And therefore most of those, who for the sake of trying the monastic life were placed in that monastery, chose it also for themselves, to be led there perpetually.

C. XIX

[44] Instructed in these virtues this good Novice, and daily profiting to greater perfection, After 8 months of Novitiate desiring to make profession, greatly desired to be more closely united to her heavenly Spouse by the bond of holy Profession. When therefore she had now passed eight months of her probation, and the time was at hand in which seven other Novices were to make it; she, who understood how greatly in that act the soul is bound to God, could not contain herself, but with them desired to be able to profess, and indicated this her desire to the Superiors. But understanding that she was not to hope this before a whole year of probation was finished, she grieves that she is deferred to the end of the year: she was affected with so great grief, that she was found in the novitiate weeping profusely: but being asked the cause of her lamentation, she answered with words interrupted by sobbing. It is a great thing to be able to be more closely joined to God by Profession, and to be deprived of it. But when they objected the decree of the Council of Trent, forbidding the year of probation to be contracted, and promised that it being completed without delay she would obtain what she wished, she acquiesced. But when those seven virgins by custom remained in the Novitiate, Sister Mary Magdalene scarcely durst deal with them any more, from the highest humility; judging herself unworthy of their company, who were bound by such a knot to Christ.

[45] About the end of the year 1583 in the time of Advent, when on a certain evening all the Novices together had made the wonted prayer in their oratory, about which she suffers something thus far unwonted, they departing Mary Magdalene alone remained there: and a little after beginning to weep, and bursting into voices interrupted by lamentation, and giving other indications of great anguish; she seemed not to be able to stand on her feet, but stretching herself and unbuttoning and loosening her garments, she so acted as if she made a way for her heart, desiring to leap out of her breast: and she who otherwise was almost wont to grow pale, then with a flaming countenance ruddy, and unlike herself, with great affection said; O love, how greatly art thou offended! thou art not acknowledged, thou art not loved. There had run up to this thing new to her Sister Evangelista Giocondi, recently constituted Mistress of Novices; and leading her back to the cell, she compelled her to lay herself in bed: but she replied, which the Nuns understand to be an ecstasy. Can it be that I ascend this bed, when God is so greatly offended? O love! I will indeed ascend it, but with regard only to obedience. Not hitherto had anything of such excesses been noted in her; but the Mother Prioress who had been called supervening, remembered together with the Mistress of Novices, that the Lady Maria, mother of Mary Magdalene, had narrated to her, a like excess of love, which had supervened to her daughter being in the villa, as is said above: and thence they began to think, that it was by no means some bodily evil… But seeing that she could not remain shut up, that she might more conveniently breathe, they opened the curtains of the bed, and all the windows of that chamber. After almost two hours she returned to her former state, those remaining who knew the matter filled with admiration and consolation, and not a little confirmed in the opinion conceived of her sanctity.

C. XX, C. XXI

The year of probation being completed, her Profession was indeed deferred, on account of others who were to make it at the same time; Professed in 1584 May 27, but nevertheless by the disease which supervened the Mothers were compelled to permit, that she should make it separately on the XXII day of May of the year 1584, eighteen years of age and two months not yet entirely completed, as is fully narrated by Puccini at number 15 and following. Led then back to her little bed, she begged Sister Barbara Bassi and Sister Ludovica Laudomina Rustici, the Infirmarians, that, the curtains closed, they would leave her alone, saying that she wished to rest a little. again she is found rapt, And when she had thus remained one hour, the Infirmarians admiring that they did not hear her coughing, approached step by step, to see whether she rested: and the curtains being opened they saw her leaning on her left side, with hands joined, and eyes open and flaming, and fixed on the Crucifix hanging from the wall. For rapt into ecstasy she made no motion, nor did even her eyes blink even once; but her countenance, otherwise pale and emaciated from disease, had become ruddy and full, like that of some heavenly Angel. The Infirmarians astonished at the spectacle ran to call the Mother Prioress, and the Mistress of Novices, and other Nuns in order: who one after another entered, and saw her rapt, she feeling nothing of those things which were done about her, whence also they gave praises to God. But after two hours she returned to her wonted fever and cough, and resumed her former pallor and leanness. And this was the first rapture, which she suffered before others in the monastery. But what increased the admiration, and so daily after Communion for 40 days. was its repetition through whole forty days, immediately after taking the Sacrament of the Eucharist; when it lasted for the most part two hours with the aforesaid change of countenance. Furthermore because in those ecstasies she neither felt anything, nor moved, or spoke whence one could come into any knowledge of those things, which the Most High then gave her to know; the Mistress of Novices asked the Confessor what she ought to do. But he (doubtless inspired divinely, lest things so worthy of knowledge should lie hidden) prescribed, By the command of the Confessor that in his name and in virtue of obedience they should command her, that whatever thereafter in all her life and especially in her raptures God should reveal to her, she should report to two Mothers, one of whom was the Mistress herself Sister Evangelista Giocondi and the other Sister Mary Magdalene Mori, both grave in religion and excellent in virtue: and to them he committed, that what she reported they should put in writing, afterward to be more maturely examined.

[47] she reveals what was done in those raptures: The Mistress executed the command, which with great effusion of tears the holy virgin received, grieving that any account of her affairs was had: yet as she was most obedient, every resistance of her own will being conquered (though not without blushing, especially when there were to be revealed some things whence her virtue could be known, and the privileges granted her divinely) she sincerely reported the several things which had befallen her alienated from her mind, and they faithfully described all. But because the Mistress of Novices, by reason of her office and otherwise hindered, could not always be present to write; she substituted for herself Sister Mary Pacifica della Tovaglia, who was under her care, and in the Novitiate a companion of Mary Magdalene, known also to her and a friend in the world. And she afterward was the diligent secretary of all the raptures and excesses and more notable actions of this holy Mother: and with her own hand she noted most of those things, which today are found written of her, and which were exhibited to me twenty-eight years ago at Florence to be recognized by D. Francis Benvenuti Canon and Penitentiary of the Cathedral church, and Governor and Confessor of the monastery, written down in four whole volumes, full of the raptures and ecstasies, visions and revelations of the Saint herself, by almost no other hand than that of this reverend Mother.

C. XXII, C. XXIII, C. XXIV

[48] It is not indeed my intention to write the raptures and visions which Sister Mary Magdalene had, such as in part were published by Puccini, both in the time of her Novitiate, and through the rest of her life; especially since such things with the highest judgment D. Vincent Puccini collected, who is now Governor and Confessor of the monastery, in a great volume published, which is subjoined to the Life of the Saint herself: yet it helps to taste some for a specimen, in favor of those who perhaps have not that book. Thus far the Author, who hence begins to write the things related by Puccini at number 158. Then when he had said, that not only in the morning after Communion, but also after Vespers she suffered like things in those forty days, he narrates some things to be found in the same Puccini at number 154 and 155. And consequently the ecstasy, led through the mysteries of the Lord's Passion, as Puccini has it at number 167, to be joined to those things which the same Puccini had before written at number 156 and 157, and finally concluding, he thus pursues the history of the Life. But these excesses of love, were exceedingly diverse from the morning ecstasies. But in another manner also in the Evening she was rapt, For in these she remained quiet and immovable, seeing nothing, feeling nothing, because the soul wholly intent on the inner operation did not concur to the operations of the outer senses: but when she spoke or answered in the rapture, it was a sign that the soul was not wholly drawn back; and that, the previously had species concurring, the fantasy was moved, through which she thus spoke and discoursed: for it is the fantasy which moves the tongue to speak. The divine love also, inflaming her heart, wonderfully then robust; and sending the kindled spirits to the head, made her have those strengths, by which as though well robust and sound she rose from the bed, ran about through the cell, and did other actions, for which strengths of this kind are required; although not even then when she was moved and spoke, felt and answered, was she distracted from her beloved love: and to this degree she had come in the eighteenth year of her age.

C. XXV

[49] But although, while she was in a rapture or those amorous excesses, she had an Angelic and vivid countenance, and clear and scintillating eyes, as if she suffered nothing evil in the body, yet returned to her senses, and that heat of love ceasing, she felt again both the fever and the cough and the other sorrows. but the rapture ceasing Whence it came about, that those forty days being passed, partly on account of the infirmity itself, partly on account of the more vehement commotion, she remained so weakened and exhausted of strength, that the Nuns, fearing to lose her, knew not what counsel to take chiefly to refresh her. extremely weak, So distrusting human remedies, they decided that God should be entreated by common prayers for her health. There was among others a certain Lay-sister, who considering how devout Sister Mary Magdalene was toward the Venerable Mother Sister Mary Bagnesi, whose body in the Chapter of the monastery is reverently kept, made a vow to her for her. And behold Magdalene, although on the very day on which the vow was made, and all the Nuns prayed for her, was sick in the highest degree; yet the following day miraculously well, she is preserved by the prayers of the nuns. to the astonishment no less than the consolation of all, she rose from bed free of all evil. But the Prioress commanded her under obedience, that for some days nevertheless she should remain in the infirmary; where ministering to the other sick, toward evening she went to the Novitiate, to the wonted prayers with the other Novices: then on July XI she saw the soul of the aforesaid Mother Bagnesi placed in sublime glory.

C. XXVI

[50] Her health, as is already said, being restored, having entreated that she might not be led out of the Novitiate, She is left in the Novitiate until September in the year 1586; she remained in it until the end of September of the year 1586, that is in all three years and eight months, during which time more than before she gave herself to the exercise of all virtues, most exact in observing even in the least things the order of the Novitiate: yet she was more willingly conversant with the simpler Novices and of lower condition, than with others, and always occupied the last place. To making prayer she took time from sleep; but when she had not the faculty therefore of rising from bed, either by contracting her body or in another manner for a while upon the bed she bent her knees, and suddenly rapt into ecstasy, sometimes for whole hours she so remained. praying at night she is consequently rapt; But it often happened that the Novices rising in the morning, and noticing that she neither rose nor made any motion, went with the Mistress to her bed, and the curtains being lifted found her ecstatic. But more worthy of admiration was, that even after so many hours passed in a rapture, when she was restored to herself, she dealt so familiarly and humbly with all, that she seemed not to be the same, who a little before had enjoyed so close an embrace of the divinity: nay rather, if any humble exercise occurred to be done, she put her hand to it first. Meanwhile she always thought, how she could inflame others into the love of God; and exhorted her companions, to pursue the service of God with humility and purity of heart.

[51] She found hidden reasons and forms of mortification, which others could not note: she studies hidden mortification. but lest there should be lacking continual matter of conquering herself, she studiously concealed her inclinations, appetites, and own desires; and whatever was naturally grateful to her, that she feigned to be grievous and troublesome to her; and on the contrary what was grateful and sweet, from which her genius shrank more; and that to this end, that the Superiors and other Nuns, who desired to gratify her, believing they obeyed her, should serve for the mortification desired by her, by commanding or exacting these before those: whence it came about that to her was more often applied what of itself she shrank from, nor was she occupied with other things, which according to her appetite would have been future: and by this art she obtained, that she was in a perpetual exercise of mortification, with great solace of her mind. [But this would not have become known to any mortal, had not she herself, by teaching the same exercise to the Novices, made the Superiors, understanding it, notice, that she herself really did the same.] But she was wont to say, that care must be taken by us, that of our own selves we always have in the use of creatures some hidden mortification, and an occasion of tolerating unknown to others, in which we may daily be tried. And by such a way she had come to that degree of perfection, that nothing could take away or perturb the union, which she had assiduous with God. But the other Nuns, having continually before their eyes the examples of all virtues which she gave of herself, had conceived such an opinion of her sanctity, that already then they considered her as one of the Heavenly ones, and reverently kissed the earth which she had pressed with her feet.

C. XXVII

[52] Furthermore while Magdalene thus remained in the Novitiate, there was clothed a certain Lay-sister, A certain Lay-sister of great simplicity, recently brought from the country, and wonderfully simple and uncultivated: to whom the Confessor often said, Take care, daughter, that thou deal frequently with that little holy Novice: and to her asking the name he inculcated the name of Sister Mary Magdalene. But she, as she was of slow wit, could not sufficiently distinguish by name either the Nuns or the Novices: yet desiring to know her so greatly commended to her, she asked of the Novices which among them was that little holy Nun; but they, catching a little pleasure from her simplicity, gave her words, and dismissed the curious inquirer as uncertain as before. But although it not rarely happened that she dealt with Mary Magdalene herself, desiring to know Mary Magdalene praised to her, and in her aspect and conversation experienced something diverse from others; yet she durst not firmly settle with herself, that she was the one she sought. But it happened at a certain morning time, when that Lay-sister was in the Choir hearing Mass, where also was Sister Mary Magdalene, that she saw a great light around her, which diffused filled widely the whole Choir; and within that light a most beautiful infant, whom so comely she had never in her life seen, in many ways caressing Sister Magdalene. Astonished at which vision and vehemently moved, seeing Jesus with her she learns that she is the one: and not knowing sufficiently to discern what that thing was, she fled from the Choir as if ecstatic: and meeting two Nuns, asking whence she was so disturbed, she narrated the whole vision; and began to think with herself, that that infant had been the Lord Jesus, who condescending to her rusticity, by an apparition of this kind had wished to show her that little holy Nun, the knowledge of whom she had not been able to obtain from the Novices. At another time, when Magdalene was present with her kneading bread, the same Lay-sister saw the same little boy at her side; and thence formed the conjecture, that Jesus always assisted all that she did. Finally another time being in the Choir at the Salve Regina, which is sung after Compline, she saw the sculpted image of the Mother of God with raised hand bless Sister Magdalene; and she understood Jesus and his Mother to show her such things, that she might know and make great account of Magdalene, and believe her, as she always did with great reverence.

[53] She on the contrary, knowing the great simplicity and goodness of that Lay-sister, much trusted her, and through her sent to the Portresses her afternoon meal to be given to the poor, but she faithfully uses the same in whose place she gathered wormwood from the garden, and chewed it to feel that bitterness. Often also from the same Lay-sister she stole away the dirty cloths and soiled aprons, which she had used in the kitchen; and washed and folded decently, she restored them. The same she did as often as it was enjoined to the Lay-sister to wash the cloths of the Novices, which washed when she restored, she begged her not to tell anyone: and this she observed, though exceedingly unwilling, because she had been so asked. Likewise, when the same

Lay-sister administered the kitchen, to her hidden mortifications. Magdalene entreated her, to prepare her a broth of pure and simple water: which the same most faithfully executed: and when the Mistress of Novices commanded her, to set before Sister Mary Magdalene a broth more diligently cooked, because she was infirm; she put pieces of bread into a dish, and filled this with hot water without salt, and so made it be brought to her at table. But although she was sometimes touched by some scruple on that account: yet because she had promised her the faith of secrecy, and especially because she believed that many secrets also were revealed to her, fearing to betray her, she durst not indicate it to anyone: nor were these things known from her mouth, before in the Processes she was put on oath to reveal what she knew.

CHAPTER VI.

The ecstasies of Magdalene, and how in them she bore herself and was made certain that they were not illusions.

C. XXVIII

[54] The raptures and ecstasies of this holy Mother, in so far indeed as they are found in writing, for the greater part befell her being in the Novitiate, Not only from the year 1584 to 1587 within the eighteenth, nineteenth, and twentieth year of age or a little further, that is, from the year 1584 to 1587. Nevertheless it is certain that through all the rest of her life she abounded in them, as even from the books can be gathered, which are published in print. But so often was she rapt into ecstasy, that it is impossible to take an account; and it seems it can be said, that the better part of the life, led by her in Religion, was as it were a continual ecstasy. or amid prayer only, For she was rapt not only then, when of set purpose she composed herself to pray, or assisted at the divine Offices, or communicated, or was occupied with another spiritual exercise; but often also when she labored with her hands, kneaded bread, swept the house, washed cloths, or did other work of the like kind. Notably while washing cloths on one occasion she was so rapt, that her arms remaining in the water (for in such a case she persisted immovable) they on account of the cold of that time being frozen, it was necessary, the ice being dissolved and the arms being taken out without hurt, to pour hot water over them. Sometimes eating she remained in ecstasy, with arms raised in the air, while she moved either a morsel or a cup to her mouth: but also at other times she often suffered ecstasies, whence we understand that no external occupation sufficed to hinder the inner union of her heart with God, or to abstract her mind from the actual contemplation of divine mysteries. Sometimes even only hearing the name of God, or of Jesus, or of Love; or beholding a flower, or a plant, or even a most vile little thing, she was thence raised into ecstasy: and the Novices who knew this, often on purpose showed her flowers, or spoke of their beauty, that they might see her go out of herself, which often succeeded for them.

[55] But because raptures of this kind were sometimes long, which at first were wont to be described by the Nuns, and lasted not only hours but whole days (such notably was that which in the year 1585, for eight continuous days and nights, that is, through the whole Octave of Pentecost she suffered) and then she spoke quickly, so that one Sister alone could not by writing follow all her sayings; therefore two were then employed to write, that they might change turns if it were necessary, and each of them had two assisting her, who suggested what was to be written, in this manner that one wrote the first period and noted above the first number: the other meanwhile intent on hearing afterward wrote the second period, and marked above it the second number: the third finally wrote the third, under the third number. Then she repeated the writing, the first under the fourth number; the second, under the fifth; and the third, under the sixth; and so consequently, until the rapture being finished there were collected into one writing all things according to the numbers above noted, which finally were read aloud to her; and she, bound by the precept of obedience, diligently listening, either confirmed what was well written, or corrected if anything had been wrongly understood: and in this manner are had written down the discourses which she had in a rapture. But, since these raptures were so frequent, nor could those always be present who took down the sayings, afterward on account of their frequency they ceased to be noted. many things most worthy to be known and read perished; nay also the care of writing was little by little intermitted, so that scarcely anything more was noted, although through all her life (as is said) many things could have been noted by the Mothers, if they had been able to attend to each.

C. XXIX

[56] But those ecstasies were not always of one manner, In these her countenance being wonderfully changed, but various. For first indeed she changed the aspect of her face, so that she who ordinarily seemed pale and emaciated by assiduous chastisements of the body, appeared white and ruddy and full of face, with eyes shining like two stars, and for the most part raised and fixed, so that it did not appear into what part they were directed. Then there shone forth in her countenance a certain grace most full of majesty, so that the Nuns could not be sated with beholding it, and the very aspect excited in the soul of the beholders devotion and pious and chaste affections; but if anyone assisted stained by the fault of sin, from shame and confusion he would not have dared to remain in her presence. But the more sublime were her contemplations of God and the divine attributes, the more she appeared gladder and more festive, with a modest yet kindly gravity. according to the object, now cheerful, Sometimes also she was inflamed in her whole aspect, which was a sign of divine love boiling within her breast. Moreover the loftier or more profound was the contemplation, and the understanding which God communicated to her, the more she was fixed immovable in her place, nor even once drawing back her eyelid; nay she could not be moved by anyone. But if sometimes the Nuns tried to lift her arm or draw back her hand, they failed in the attempt, just as if she had been a stone statue; and the more she seemed to be weighed down, the more strenuously anyone strove: as before my eyes on one occasion the Nuns, for my assurance, attempted it here and there, and could not even lightly make her sway. She felt nothing then, now mournful, she stands immovable and feels nothing: however great violence was applied; yet afterward returned to her senses, she had pain in that part or member, to which the violence had been done. In the mournful contemplations (as when there were represented to her the sins by which the divine majesty is offended, or the Passion of Christ, or souls to be purged or damned, or the foulness of demons or anything sad) she became mournful, afflicted, and tremulous, and uttered voices full of sorrow, and made those gestures which would move compassion.

[57] Often in those her raptures she spoke slowly, and uttered those things which God made her understand, she speaks also, discoursing most aptly, and explained the gifts and graces which he imparted to her soul. She discoursed also in them most loftily of spiritual and divine things, and declared with profound sense passages of sacred Scripture by apt words, full of sap and divine light: and discourses of this kind were aptly linked together, and the end graciously answered the beginning. Frequently she spoke in Latin, not only uttering passages and sentences of the Scriptures; but forming also her own discourses: which the Nuns vehemently marveled at, and as many as knew for certain, that she had never learned the Latin tongue while she was in the world, nay had known to read very little when she entered Religion, so that it was necessary for her to be taught; and intermingling Latin words, although not even thus did she read correctly; and outside a rapture she could not have related even a single Latin sentence correctly. Outside the same rapture her speech was exceedingly simple, nor was she wont to read anything else than the Breviary and the Gospels. In the same ecstasies she spoke sometimes in the form of a dialogue, and that often in the manner of a dialogue: now with the eternal Father, now with the incarnate Word, or with the Holy Spirit, the Virgin Mother of God, or other Saints; and in their person she questioned and answered, or in her own person, as the matter required. Nor was it difficult to distinguish in whose person she spoke (besides that she herself confirmed it to the Mothers the rapture being finished) for she changed her voice: and in the person indeed of the eternal Father she used a majestic and grave sound, and gave to her words a certain emphasis, which one who has not perceived it with his own ears can conceive in mind no one: but in the person of the Word or the Holy Spirit she used a tone, grave indeed itself also and majestic, but more sweet: and so she varied her voice, according to the variety of the persons speaking in her. But when she spoke in her own person, her voice submissive was scarcely heard, and was uttered in a manner so humble as if she had wished to annihilate herself.

[58] Moreover when she was in the aforesaid raptures, she acted as if she were very far from this world: and as though placed far from the earth. and if then God willed that she should speak to anyone, she used a strained voice, as to one existing far off; often also she said within herself, He is distant by so great an interval that he cannot hear me. I myself experienced this on a certain occasion, when I bade her rapt in such a manner to be called to me, and to come out of obedience. She obeyed and came, and speaking to me asked something: to which when I answered, and she did not understand me, she said, as if excusing herself to God: We are too far distant from one another; there below they hear me not. Whence I inferred, that she then seemed to herself to be in heaven, and I placed far off on earth. At other times she perceived us more or less, according as she was more or less abstracted: yet she always understood the voice of her Superior, as often as she was called by her, and obeyed her.

[59] At other times rapt, she not only moved herself, but also went through various places: as when twice there was given her a certain participation of the Passion of Christ: Meanwhile sometimes she is moved most swiftly, in which ecstasy she so to the life expressed the suffering Lord through the several parts, as if she herself had really suffered all the same things. There was also when, passing with most swift step from place to place, she ascended and descended the stairs, with so great agility, that she seemed rather to fly than to touch the earth with her feet: and secure she betook herself into perilous places. As on the feast of the finding of the Cross the III day of May 1592, when running through the Choir, without stairs or other human help, she ascended upon the cornice of the church, fifteen ells high and broad only a third part of an ell: where altogether intrepid standing, she took the Crucifix; and the nails being drawn out received it taken down into her bosom, even through perilous places, and clasped it to her breast: and descending with it she gave it to the Nuns to be kissed, and taking the veil of her head she began to wipe it, as if she had seen it wet with sweat: which thing could have caused anyone a vertigo of the head to bring on. But when sometimes God made her understand, taste, and see something more sublime of his divine essence; not able to contain within herself the ineffable joy with which she was affected, she made admirable gestures and motions, leaping and dancing most dexterously, as if she had been an Angelic spirit. She was carried about through the cell in which she was, and now stretched herself on the ground adoring before the throne of the most holy Trinity, now firmed her foot, and so fixedly gazed at heaven, and she leaps for joy: that it could be believed she wished to depart from the earth, drawn by the pleasantness of spiritual and divine objects. Sometimes smiling sweetly, with great gravity she uttered some words: sometimes graciously lending her ear, she listened to songs and heavenly harmony: and many other wonderful things happened in her raptures, which it would be impossible to relate singly, or to explain to one who has not seen them present.

Chap. XXX

[60] But in the spiritual and religious life nothing more perilous can be conceived than raptures, ecstasies, visions, and revelations: yet always fearing to be deluded in these things not only because the devil, wishing to deceive, transfigures himself into an Angel of light: but also because often they are nothing else than natural effects of a more vehement imagination and apprehension, born from a redundance of humors or an intension of affections. And therefore there is even greater danger in women, who abound in humors, are ruled by affections, and more easily give faith to a more vehement imagination than men; who since they are more learned, proceed with surer reasoning. Yet because of this matter I have written diffusely in the 2nd part of my treatise on the divine presence chapter 20 and 21, she refers herself to the judgment of her Confessor: which anyone may read, here I shall say nothing else, than that this blessed girl, from her most profound humility, always greatly feared lest she should be deluded, often also suspected herself to be deluded, and wept and entreated God; she asked also her spiritual Fathers, as she asked me too often and often with tears, whether I did not believe her to be deluded; and many things about it she required for her greater security. There could indeed, to persuade anyone, that these were not illusions, suffice the very life which she led; being so pure and innocent, that not even the least defect could be observed in her: and the more in her were heaped the gifts and graces of God, the more she seemed to act humbly, and to depress herself the more studiously from a truly lowly esteem of herself. Nevertheless the pious Lord deigned, both to her and to all others, to take away any doubt about these things, and that in more than one manner.

[61] And first in the rapture, which she had in the year 1585, through the continuous Pentecostal octave, as will be said below, the Lord made her understand, that he wished to try her for five years with various temptations; and as had been promised her before the five years, which being passed he promised her that he would send her a Father of the Society of Jesus, and a certain other (of what profession he was she did not then understand) who both should render her safe and certain concerning her ecstasies and raptures, and spiritual feelings and divine gifts, and also concerning the temptations themselves, and should fully console her soul. But those five years being passed, the Confessor of the monastery D. Augustine Campi died in the year 1591, and there was constituted Confessor and ordinary Rector the Rev. D. Francis Benvenuti, Canon and Penitentiary of the Cathedral of Florence: with whom Sister Mary Magdalene communicated the whole order of her life: thus the probation being completed she received a director from the Society, and he moreover read all that had thus far been written of her. But although he approved all; yet saying that he would not trust his single judgment in a business of such moment, he brought in the year 1592 for extraordinary Confessor of the said place Father Nicholas Fabrini, Rector of the College of the Society of Jesus; and again summoned the same in the year 1593: and then Sister Mary Magdalene in a certain rapture understood by revelation, that this very Father Rector was that Father of the Society of Jesus, who for the solace of her soul had been promised her from the year 1585: wherefore, as she had manifested all her life to the new Confessor and Governor, so also she was bidden to confer each thing with him: for these were the two who were to render her safe. She reported therefore to the Prioress and Confessor whatever had been revealed and commanded her divinely, through whom God rendered her safe. and with their license opened the whole inner state of her soul to the aforesaid Father Rector; to whom also the Governor himself gave to be read the four volumes of raptures and lights which she had had. He read, and lingeringly weighed each thing; and at length pronounced, that there was altogether no deception underlying; but those ecstasies and understandings all proceeded from God, and were to be held for such. But speaking of her with the Prioress and Confessor, he added many praises of that blessed soul: and so was verified and completed, what had been promised her so many years before.

[62] Another sign God gave her in the year 1586 in two raptures, of which one on the XVI day of August, To the same end fasts of four days commanded to her, the other on the XXV of the same month befell her: namely that for her assurance and others', God willed, that within the term of fifteen continuous days she should take food only thrice. There fell on her the XXV day of August a Sunday, when she was refreshed with food, and she ought until the next Sunday after, fifteen days, to be refreshed only thrice, namely each Thursday and Sunday intervening. But on this Sunday he willed her to eat Lenten foods, but on the Thursdays toward evening to take a little bread and wine, abstaining from all other kinds of food whatsoever. She manifested to the Father Confessor and the Mother Prioress the divine command: who gave her license to make trial of it that very Sunday; and so on Monday, Tuesday, Wednesday until Thursday evening she persevered unfed, but at the Hail Mary she took a little bread and drank wine: again on Friday and Saturday she took nothing, with the license of the Superiors she continues for 15 days. and on Sunday she used Lenten foods: then Monday, Tuesday, Wednesday again she neither ate nor drank anything; but on Thursday, as before, toward evening she tasted a little bread and wine, and nothing else until Sunday, the prescribed term of the aforesaid abstinence. Never in all those fifteen days, outside the aforesaid hours, did she take even a single little drop of water: and yet she always pursued the wonted exercises of Religion, not even a little for that reason more languid, but with a countenance better than otherwise, which deservedly seemed to all to have a certain appearance of a miracle. But when they sat at table, she either ministered, or remained in the Novitiate intent on labor: but when she saw the Novices depart to the refectory, she said, I on account of my sins am unworthy, to do that as the others. Finally also by many other reasons, as will be said below, it could be known that she was led by the spirit of God.

CHAPTER VII.

The prophetic spirit of Magdalene, proved by foretelling future things.

Chap. XXXI

[63] The Lord gave also to this blessed daughter of his a light to foreknow future things: of which I shall here relate a few proved in the Processes: She foretells the coming of a pilgrim Novice, for it would be impossible to pursue all. And first the Author narrates the deeds in the year 1586, before Alexander de' Medici Archbishop of Florence, afterward Pope Leo XI, as they are related by Puccini at number 45 and 46: then he subjoins, that in the year 1590, placed in a rapture, before several Nuns she foretold, that she saw a girl about to come from far parts, who there should become a Nun. This heard they were disturbed, for they did not willingly receive strangers: yet Magdalene admonished them not to fear, for she would be a lover of poverty, a despiser of herself, and greatly to be illumined divinely. Hence five years had passed, when in the year 1595 there came to Florence, and then to the monastery, a Portuguese daughter of D. Roderick Ximenez: and Magdalene said, that this was the girl, whose coming she had foretold five years before. But after a month being presented with the religious Habit, she was called Sister Catherine Angelica Ximenez; and on the day of her clothing Magdalene snatched into ecstasy, foretold many things outwardly and inwardly to befall her, and also the temptations which that Sister was to undergo: in which as the predictions of the Saint herself were verified, as to externals; so that the several things had inwardly come to her, which had been foretold of herself, the same Sister Catherine Angelica testified.

[64] In the year 1591 the aforesaid Lord Cardinal de' Medici, and what the new Confessor was to do, for governing the monastery of S. Mary of the Angels set over it the already named D. Francis Benvenuti. He received the office enjoined him, with the purpose of not administering to the Nuns himself, but through others, the sacraments of Penance and the Eucharist. This being now known, and Sister Mary Magdalene elevated into ecstasy; she foretold that he would persist in that government only half as long as his predecessor had been in it, and would continually administer both Sacraments to them himself; but for extraordinary Confessions and sermons would call the Fathers of the Society of Jesus: and all was done as she had foretold. For his mind being changed, he ministered to them unceasingly, took the Fathers of the Society for help, and with great affection as long as he lived (but he lived afterward fourteen years) devoted himself to each, to be promoted to religious perfection: and that the holy Mother saw to have been given him, at the intercession of her predecessor. There follows in the same year the entrance into the monastery of Leonora Carlini, she knows the hidden temptation of another whose history see in Puccini at number 97; and add, that the vision, which of her, vehemently tempted and now preparing her departure, Magdalene had, was offered to the Saint being in the refectory in the month of January, when she was heard to exclaim thrice, not without an interposed delay, Hold, Hold her, Jesus, lest she slip away: finally the parents at length consenting she was clothed, and was called Sister Angela Catherine.

[65] In the year 1590, when Sister Mary Grace Gondi, then Pedagogue of the Novices, was strong and well, and the imminent death of certain ones, Magdalene said to their Mistress, know that your Pedagogue within a few days will die. Which although it befell the Mistress grievous, especially because she still enjoyed entire health; yet it came about that within six or eight days that Sister fell ill, nor many days after died. A certain noble young woman, in the year 1594, wished to become a Religious in this monastery, but her mother opposed: which Magdalene understanding, in a rapture and outside a rapture said, that, unless the mother let her daughter obey the divine vocation, she would shortly die, and she would become a Nun: which the same year was fulfilled, and the girl lives even now in the monastery. A certain Nun also Magdalene admonished, to be prepared, for it would be that she should die without the Sacraments: which when she disturbed had narrated to the Prioress, on a certain day her pectoral vein burst, and so great an abundance of blood flowed forth that on that very day she was extinguished without the Sacraments.

[66] likewise of four others, In the aforesaid year 1594, when a certain Nun of that place had died, the holy Mother was rapt into ecstasy, as she was always wont, as often as any died: and she saw the soul carried into paradise, and added, that she saw also four columns of the monastery trembling and tottering; but she understood four Mothers, chief in government and counsel, who all had discharged the office of Prioress, and were presignified to be about to die soon: but to another, and the long life of another, who also governed, namely Sister Evangelista, she said, But thy column shall remain; so I affirm. But those four died within a short time, one after another: and Sister Evangelista afterward survived more than thirty years, nor died before the ninety-second year of age.

[67] Seven years before she herself the holy Mother died, when she was Mistress of Novices, she designates who should be present at her death; and when on a certain day she spoke with some of them; she said to some, calling them by name, you shall be present at my death, but she passed over some unnamed. Seeing herself passed over among these a certain Sister, whose name was Elisabeth, held for certain that she would die first, and said: Mother Mistress, be present to me dying: to whom Magdalene: I shall indeed still be among the living, yet I shall not be able to be present to thee. There died therefore all those whom she had named: and when also Sister Elisabeth died, the holy Mother was detained in bed, most grievously infirm, nor could she assist her, as she had foretold: but all the rest were present at her own happy falling asleep, according to her prediction.

[68] In the year 1598, Maria de Bertis a virgin entered the monastery, not that she might be a Religious there, a girl of mind more alien from the monastery but that she might satisfy a certain maternal aunt of hers de' Medici, who desired it; although the mind of the girl, alien from this place, had fixed to enter the monastery of S. Catherine, in which educated she had also placed her affection. But on a certain day, when the holy Mother was in ecstasy, the girl asked, whether she believed, that she would be a Nun there. I do not believe it, replied Magdalene, but I know for certain, that thou shalt be among us. The girl esteemed it impossible, on account of the great aversion she felt from the place: yet that she would be a Nun there, but the holy Mother, as if she beheld her thoughts; Jesus, she said, will send his dew into hearts, and will soften them, and thou shalt overcome every difficulty. After therefore the girl had gone out of the monastery, the holy Mother said, that if an Angel had told her the contrary, she would have held him for a demon. Nor did it happen otherwise: For the girl, who in no way inclined hither, having gone out abroad changed her mind, overcame the difficulties, and returning assumed the name of Mary Magdalene.

[69] This girl had at S. Catherine's a certain companion, a most innocent young woman, and that another would join her, who from the fourth year of age had been educated there, and was wholly ignorant of the world: wherefore when she heard fields named, she asked of what form they were made; and reading in the Lives of the Fathers the praises of the desert, and kindled with the highest desire of it, she believed that having gone out the door of the monastery before the gate she would find solitude. Her name was Frances Sommai; and Sister Mary Magdalene Berti desired to have her with her, and much commended her to the prayers of the holy Mother: wherefore on one of the days, on which she saw her rapt in ecstasy, she asked, whether she believed that D. Frances Sommai ought here to become a Nun, to whom the Saint thus persevering answered, Jesus has shown her to me clothed in our Habit. At another time some Novices asking her, to pray to God, yet later than I desired some, that she too might be joined to their number; I doubt not, she said, that D. Frances will become a Nun in this place, nay this very thing I affirm to you for certain; yet she will not be in your company. And so it precisely happened. After two years Catherine brought out from S. Catherine's monastery, was placed here for trial: and at the beginning indeed, affecting a greater austerity of life and rigor of penances, she stuck a while, doubtful what counsel to take; until the holy Mother said in a rapture: Let also this dove's wings be clipped. For the next day, holy Good Friday, much light being received from heaven, she decided to remain: but when she was clothed, those who had desired her company had already gone out of the Novitiate, as the holy Mother had foretold, and she was called Sister Mary Sommai.

[70] Sister Mary Vincentia Dati for the space of seven years had remained in the monastery always infirm, a sick woman would slowly convalesce, and had often been under the care of physicians and from the year 1592 to 94, eighteen months had labored with a fever, so that the physicians augured the worst for her. She when she had commended herself to the prayers of the holy Mother, and she had prayed for her after Communion, called to her said: Trust, Sister, for the Lord Jesus wishes to restore thee health; and some little prayer being again made, she consigned her with the Cross, and said: Thou shalt convalesce little by little, so that thy health is to be believed naturally restored, for this only I have obtained for thee: moreover I say, that for many years still thou shalt live in Religion well and sound, and would live long: and shalt be able to follow all its order and labor with the rest. And altogether as she had foretold it happened; in the space of three months she gradually recovered, and for whole sixteen years enjoying entire health led the common life, with great solace of her mind.

[71] A certain Lady commended herself to the same one's prayers, the fortune of offspring to be born, desiring to obtain children; and she affirmed for certain that it would be that she should bear a female: who because she was to be given to prayer, ought altogether to be consecrated to God in holy Religion: but if she did otherwise, both to the mother and the daughter many troubles would befall. There was born therefore and grew a daughter: but the mother neglecting the command given her by the Saint, married her daughter to a certain Marquis: who a little after rebellious to his Prince, underwent the penalty of his head: and the mother with the daughter remained in much affliction. To this not very dissimilar is what follows of a mother, to be punished by a cancer inflicted, and is related by Puccini at number 94. A certain infirm woman, a Nun of holy life, Communion to be given from heaven to a sick woman. burning with a great desire of receiving the most holy Sacrament, to that end commended herself to the prayers of the Saint: who admonished her, to give her mind to that hour at which the other Sisters were to communicate, for it would be that Jesus would then console her also: and this so happened. From the hands of the Priest one of the Hosts disappeared, and diligently sought could not be found: but afterward the infirm woman confessed, that the Lord himself, using a singular favor toward her, had brought it, and that she had sensibly received Communion, as the holy Mother had promised her.

[72] In the year 1600, when the Most Serene Princess Maria de' Medici had been declared Queen of France, the Queen about to depart for France, and in the month of October in the Cathedral of Florence her espousal solemnly celebrated, in the name of King Henry IV, the Cardinal Peter Aldobrandino Legate assisting, the minister of that ceremony; before she departed for France, she wished to visit Sister Mary Magdalene, leading with her the Grand Duchess, and the Duchess of Mantua her elder sister, and the Duchess of Bracciano: who all three, although they could with the license of the Pontiff with her Majesty have entered the monastery, yet remained before the gratings, and the Queen alone entered. But led aside with Sister Mary Magdalene, she asked her that she would obtain for her from God, by the intervention of her prayers, three graces; she promises three graces, the first, that the temporal kingdom might not be to her a cause of losing the eternal, for rather than undergo this peril by accepting the kingdom, she would choose to spend all her life begging from door to door; she should pray therefore that that sublimity might not make her fall from the grace of God; the second, that her spouse the King might love her; the third, that she might bear him male children. But the holy Mother in turn asked three graces from her: the first, that she would procure from her Majesty the restitution of the Society of Jesus, in turn asking three from her; for this was one of the chief goods, which she could do for the service of God, and the public utility of the kingdom of France; the other, that she would strive to extirpate heresy, and bring the kingdom back to the state, in which it had been in the time of the holy King Louis; the third, that she would be a lover of the poor: and she added, if she did these things, she was certain, that she would obtain for her from God whatever she desired, and namely male children; and she exhorted her to educate them as Christians. But after she had departed, often that year she said it would be that the Queen would bear male offspring, and she foretells offspring to be born to her: and indeed several at once: but when the nativity of the firstborn was announced, she bade that all the Novices in thanksgiving should recite the Te Deum, and added, This does not suffice: it is needful also to ask a second, and I believe that we shall obtain it: and to that end she made continual prayers, applying to the same intention whatever she did on the Saturday days. Nor was she frustrated of her vow: but all this she said she did, that the most flourishing kingdom might not slip into the hands of heretics.

[73] likewise the death or health of others, When Sister Mary Gianfigliazzi made her Profession, the holy Mother in a rapture said, that she would quickly die: and after six months thence she died. But the third day after her death, the Saint saw the soul carried into Paradise; and that another Novice, Sister Mary Innocentia Dati would die, who was then well; and within a short time she too died. There were commended to the prayers of the Sisters two sick men, D. Philip Caccia and a certain other: she said Philip would die, the other convalesce, as it happened. Sister Benedicta Vettori was a little infirm, and the holy Mother said to her sister also a Nun; What wouldst thou say if thy sister died? She was troubled at this word. But the holy Mother, Do not, she said, be afflicted, but conform thyself to the divine will: and one month after she departed.

[74] and even her own death, Her own death also she often foretold and its time. In the year 1606 when she was grievously infirm, the Physicians persuaded the Prioress, to take care that she be fortified with the holy Oil. Which when the Prioress herself had reported, she answered: Be secure, Mother, for I shall not die so soon, for my time is not yet come: and so it was, because she survived a whole year after. Moreover, when she was still well, often she said to the same Prioress, that she would die before her, although the Prioress exceeded her by whole thirty years of age. But about one year before she died, to her bed, for the sake of paying a visit, came Sister Mary Magdalene Berti and Sister Mary Sommai, and Berti said to her, After thy death I cannot live, I beg therefore that on the third day thou come, and take me hence. There was present and heard these things Sister Alexandra

Beccuti, who ministered to the infirm woman: and for the sake of laughter she said, Ah! Mother, fulfill her desire, and lead her with thee into Paradise. Then the holy Mother, with cheerful countenance turned to those two, Modestly, she said; I shall not come for you, but well for Sister Alexandra. The words were taken in jest, for Alexandra was then most strong and most robust: yet she followed the holy Mother dead, within two months and a half.

[75] In the year 1607 when Sister Ursula Vivuoli had died on the XXV day of April, the Nuns brought the news of her death to the holy Mother: and the day of it. to whom she answered, And I on this very day after a month shall die. To whom one of them said, I would not wish on such a day: for it will be the day of the Ascension. But she said: As to the day of the Ascension, I shall still survive. And so it was done: for the Ascension fell on the XXIV day of the month, and she died on the XXV day of May of the same year, precisely one month after Ursula. Likewise on May XIII, the physicians saying she would die within two or three days, to the Confessor of the Monastery Vincent Puccini about to go to Mount Senario she said, let him go secure, that he would return in time to be present to her dying, as he was present and himself narrates at number 143. But when she had been brought to this state, there was infirm in the same monastery Sister Mary Victoria Ridolfi, and the Mother Prioress prayed for her, that she would obtain by prayer a longer life for her: but she answered, that the divine will was to be acquiesced in, by which she ought to die: and so she died on the sixth day after the death of Mary Magdalene herself. But there would be no end, if all her predictions, confirmed by a true event, were to be written.

CHAPTER VIII.

In knowing hidden things and penetrating the secrets of hearts Magdalene shines forth.

C. XXXII

[76] Moreover this Saint had the grace, of beholding absent things just as if they were present. So in a certain rapture she said that D. Peter Francis Santucci had died at that very hour, She knows the death of an absent one; and was saved through the merits of Christ and the intercession of S. Francis, to whom he was wont daily to commend himself. His daughter Sister Mary Angela, a Nun there, knew nothing of that matter: but at once sending home one to inquire what it was, she understood that what she had said was true. In the year 1586 suffering an ecstasy in the hall of the Novices, she dictated an epistle to Sister Catherine Ricci, in the monastery of S. Vincent at Prato, a Virgin of great sanctity, Sister Constantia Morelli writing the epistle itself. Then the epistle was sent to Prato, she sees what is written back to her from Prato: ten miles distant from Florence, a servant of the monastery carrying it. But persevering in the same rapture the holy Mother saw the epistle handed to Sister Catherine, and her writing answer: but with eyes so fixed, as if she read the very epistle which was being written, she was disturbed in countenance; and by words showed, that the answer was not according to her will. Afterward she saw, how Sister Catherine delivered the epistle to the servant to be returned: and the rapture finished she narrated to the Mothers, how she had seen all the aforesaid. But the servant having returned, and being asked of the hour at which he had delivered the epistle at Prato and received the answer; he related those things, which compared with the aforesaid showed, that the holy Mother had seen each thing, at the very hour at which they were done; and that that was not written back, which the Saint desired to know.

[77] In the year 1591, when the holy Mother in the evening in the refectory took a little collation with the other Mothers then fasting, and that one of the Sisters was at her last breath, she quickly rose from the table: and approaching the place where the Mother Prioress sat, she said, That soul now departs. It was wholly unknown of whom the discourse was, and the other Nuns followed going away; and they found that a certain Lay-sister, called Sister Mary Focardi, who had a wound in her leg, and that day rising from bed had labored without any indication of near death, was at her last breath: for whom when the wonted Commendations had been said, and that two novices were speaking in secret. a little after she expired. While she was Pedagogue of the Novices, on a certain day conversing with their Mistress Sister Evangelista, she asked license to go away, and to seek two Novices, who in certain very remote chambers were not speaking well: and she found them narrating certain defects of the neighbor, yet light ones, and she sharply reproved them.

[78] On one occasion sitting at table, when she had lifted the little fork with a morsel to be put to her mouth, she knew in spirit that the Father Confessor was present in the church: Likewise that the Confessor was present in the church, and desiring to speak to him, just as she was alienated from the senses, with the very little fork in her hand she rose, and went to him. At other times also it often happened, that in places far removed from the church suffering an ecstasy, she said to the bystanders that the Father Confessor was in the church and was hearing the Confessions of certain Nuns. But I see, she said, the blood of Christ descending from heaven upon those souls, and I wish to go also myself to receive it: and she went to Confession, others following her to the same end, and really finding the Confessor in the church, occupied in hearing the Sisters. At other times she saw the Confessor going out of his house and coming to the monastery, and indicated this to the rest: who a little after, understood him to be present.

[79] In the year 1600 the evening before Corpus Christi, about the first hour of the night, the holy Mother, and that the author was speaking at home among his own. then Mistress of Novices called to her Sister Mary Magdalene Berti a Novice; who, before she entered the monastery, had been a penitent of the Father Rector of the Society of Jesus at S. Giovannino: and wishing to cheer her, she said: What dost thou think the Father Rector now does? She answered, I believe he now prays. Nay know, said the holy Mother, that this very hour he converses with certain Fathers of his: and she added, about what: and I see, she said, the Holy Spirit suggesting to him the words which he utters. But on the morrow the Father Rector came for hearing extraordinary Confessions, and found the holy Mother rapt: with whom returned to herself having conversed, he confirmed, that those things were true which she had seen and said the preceding evening.

C. XXXIII

[80] Moreover by a singular gift of God this holy Mother penetrated the secrets of hearts, and manifested hidden thoughts, She inspects the hidden thoughts of a novice, especially to those Nuns who were committed to her care: and that this happened to very many, can be understood from the following cases. While a certain Novice recited the divine Office with her, she was inwardly assailed with very abnormal thoughts and temptations, yet so that she gave outwardly no sign of any perturbation. Nevertheless the holy Mother knew, what was passing in her mind; and fixing her eyes on the young woman, she said: This Office finished it will be needful to hold a Chapter. And it being convoked as she had said, she made her be publicly humiliated: and the thoughts and temptations there revealed, under the very act of such humiliation, vanished. At another time, when the same Novice likewise recited the Office with the holy Mother, within the Octave of All Saints, under those Lessons of the Venerable Bede, in which is treated of the glory of Paradise, she was kindled with an intense desire of the heavenly country, where secure she might live outside the danger of offending God: but the holy Mother, answering her inner desire, said; It is not yet time: first one must here suffer, and then attain that glory.

[81] A certain girl in the Choir at Compline was assailed with most grievous temptations against the religious vows, she puts temptations to flight with holy water; so that she did nothing else than ask God, not to let her consent to them. Meanwhile it was incumbent on the holy Mother, who then discharged the office of Hebdomadary, while the Salve was sung, to sprinkle all with holy water. When therefore coming to this one also she had blessed her, all those clouds of temptations were dissipated, and the girl remained in great peace and tranquility. Which she admiring, outside the Choir asked the holy Mother, whether God had manifested to her her heart; and she answered: Nay Jesus manifested thy heart; and when I blessed thee, I commanded the temptations to depart, and so it was done.

[83] When on a certain day the Nuns gathered together in the workshop attended to some labor, there was shown divinely to the holy Mother, and demons from two girls, that a certain young woman there present, who was under her care, had in her mind one defect, exceedingly displeasing to the divine Majesty; and that her guardian Angel was striving with all effort to extirpate it like a juniper plant, but on the contrary two demons were busying themselves to preserve the unhappy shoot. This seen the Mother kindled with holy zeal rose, and the girl seized by the arm she led into the oratory of the Novices: where rapt into ecstasy she began strenuously to strike her, and to say; Depart, little black ones, and leave this soul; understanding namely and rebuking the demons. But the young woman, as being still new in Religion and very little mortified, and so more than enough moved, because she should have humbled herself, began for indignation to weep; but the holy Mother went on to redouble the blows, until the Lord sent into her the knowledge of her defect; of which wholesomely pricked, she promised amendment for the future. When another girl had passed the whole day weeping from an unknown cause, ruling over them. in the evening, at the hour when one ought to lie down, the holy Mother called all the juniors to her, and said: Come, Sisters, I wish to try, whether the demon will not let go this soul: say, the Miserere, and taking the discipline she set herself to strike her, until they should finish the Psalm: and it being ended the former tranquility returned to the poor little one. Another Novice for whole five months had concealed a temptation, which she would not disclose: the pious Mother summoned her to her, and uttering whatever was agitated in her heart, although she had known it by no one's indication, admonished her thereafter to conceal nothing, which she did not communicate with her.

[84] To Sister Mary Bagnesi while still a Novice the Saint had commended, for a certain time daily to draw three buckets of water, She knows what besides obedience human prudence suggests, and the drawn ones to pour again into the well. She did from obedience what had been commanded: yet on one of the days when she had drawn the water, there came upon her a thought suggesting; that she would do better, if she poured the drawn water into a little trough, that it might serve for watering the garden; nevertheless she pursued what was begun, and the water poured again into the same well she went to the Saint. She asking her, Hast thou done, she said, the obedience? And she affirming, she added; It would surely have been better to pour that water into the little trough: is it not true? The Novice was confused, hearing a thought so hidden published, and impedes hidden penance: and confessed the truth. Then the Mother, Learn henceforth to exercise blind obedience, without the counsel of human prudence: and she enjoined her for another fifteen days to do the same daily, as she also did. The same one once had girded herself with a rope woven with many knots, and had it upon her for two or three days, telling anyone nothing. But on the third night at midnight, when she slept, the holy Mother was present at her bed; and rousing her from sleep, she said, See what thou doest, Sister, for the will of God thou doest. The other not knowing what she meant, asked, In what? And she: In that rope with which thou art girded, and she bade her lay it aside. To whom Mary obeying, was confused and marveled, whence this had become known to the Saint.

[85] she detects less right intentions. A certain one had decided not to communicate, yet had given no indication of such a purpose: the holy Mother nevertheless came to her, and said, Communicate this morning. Another approaching her asked for some mortification, not from the heart, but from some human regard. The holy Mother therefore denied what was asked, and added; God cares not for sacrifices of this kind, but for purity of intention and of heart. Another likewise came to ask pardon for some defect committed, and that by another's counsel, not because she really believed herself to have failed. But the holy Mother knowing this, did not accept her humiliation; whence the young woman pricked, acknowledged her error; and the Saint seeing her seriously humbled by the inflow of inner light, dismissed her kindly consoled. There was one who outwardly decently composed, but really inwardly distracted, was present at a sermon: and to her the Saint said, Thou triflest under the sermon: which she noticed to be true, and marveled. A certain one wished to approach her, with the intention of excusing herself for something which had happened before others: but the Saint beholding her purpose: Come now, she said, Sister, if the tongue is silent; let thy heart also be silent: and what thou wouldst say to me, keep within thee. She once penetrated into the secret contempt of a certain Novice toward another very simple one, and said to her; Sister, if such a Novice has not all the external graces, which thou seemest to thyself to have, He made us, and not we ourselves: and so great was the efficacy of these words, that they turned the contempt into love.

[86] A certain Novice went into the Choir, inwardly disturbed and unquiet, she chastises a hidden defect, yet of that matter she gave no outward indication: but the Saint felt herself called, and answered, Hail Mary. To whom the Novice, Mother Mistress, no one calls thee. But she nodded that she should follow her, and to her led away she said, that S. Catherine had commanded her, not to let her enter the Choir, before she had exacted the penance of a certain hidden defect, and gave the discipline to her chidden; and saw by that penance the committed defect to remain expunged, and the Novice with quiet entered the Choir. she fulfills the inner desire of a sick woman: A certain Lay-sister being sick, desired something fitting for a sick woman; and said within herself, if Sister Mary Magdalene knew that I desired such a thing, she would send it me, for she can easily have it. And behold, a little interval being elapsed, from the Saint likewise sick a Nun came, bringing that which the Lay-sister desired. To a certain Nun in a rapture she said: Jesus wishes to do thee, O Soul, the grace, which thou askest of him: but she had a certain inner trouble, under which lay some defect, but she had indicated it to no one. she succors a tempted one, giving her her hair-shirt; A few days after the Saint finding her about the house, called her aside and said, what she required of God; But thou thyself, she said, puttest an impediment to the grace: and so it was. The following morning after Communion again she studiously calls her aside, and giving her a certain hair-shirt of hers; This, she said, put on for two or three hours; and in the name of God I promise thee, that that thing shall no more be troublesome to thee. She obeyed: and experienced the promise effected.

[87] Sometimes wishing to console an afflicted young woman, she called her with another Mistress to her: and when she sees inner impatience: the three were together in a chamber, there coming another disciple of that Mistress, and wishing to speak to her, and not able to obtain a hearing, with some impatience said within herself; It does not suffice this one to have her Mistress, but she takes from us also ours; but she gave no indication of impatience. The Saint nevertheless went out to her, and to her found said; Sister, when thou art afflicted or tempted, I will help thee, although I am not thy Mistress: at which voice confused she asked pardon. The Choir did not hold the Novices for reciting the Office, therefore they remained outside. Yet a desire came upon Sister Angela Catherine to enter the Choir: and going forward from her place the Saint, with her hand seized the girl saying, Enter, Sister Angela Catherine. And blushing she did as she was bidden. and she anticipates the pious desire of another. The same one appointed to keep the vigils about the Saint, on the very night on which she died, feared lest at such a moment she should be found alone: which she knowing, said to her called to her: Sister Angela Catherine, come boldly: for when I die, all the Nuns will be present. And these things briefly collected may suffice, to demonstrate that the Saint penetrated the secrets of hearts: but if anyone hear the Nuns speaking, who were under her obedience, or lived in her company, by very many other examples he will receive the same confirmed.

CHAPTER IX.

The state of souls departed this life most often known to the Saint: other divine favors, and also the grace of cures.

C. XXXIV

[88] Among the many prerogatives, with which it pleased the divine goodness to adorn this his Spouse, not the least was, She sees the glory of B. Aloysius, that he made her often see the state of diverse souls after this life. But especially it seems to be commemorated, how in the year 1600 on the IV day of April she beheld the glory of B. Aloysius Gonzaga. But this Puccini most fully related at number 132 and 133: as also he had related at number 89, that which here follows of the soul of her mother who died in the year 1590: and thirdly, at number 79, another like one of a Nun, to whom infirm the Saint had shown much charity, who suffered purgatory only fifteen hours, and that in the year 1589. After which our author proceeds in this manner:

[89] In the year 1598 the author called, In the autumn of the year 1598, when I had come to the monastery, to hear the extraordinary Confessions of the Nuns; I was admonished by the holy Mother and by others, that a certain young Religious, named Sister Mary Benedicta Vettori, desired to confer with me of the whole inner state of her soul: and they begged that I would hear her studiously, and bid her indicate to me all her virtues and graces: for they knew her to be a soul very dear to God, and heaped with heavenly charisms, in this namely, that whatever through prayer she asked of God she was wont to obtain. I awaited therefore her coming with desire. But coming she did not at first indicate her name: but from the remarkable tenderness of her conscience I knew, how greatly she was illumined divinely, and suspected her to be the one who had been commended to me. to the confession of a young Religious, The Confession finished, she proposed to me about twelve or fifteen practical spiritual doubts, of great subtlety and perfection: which when I had satisfied, I asked her, whether she was prepared to open her heart to me, and with all sincerity to say whatever God worked in her soul: and she said briskly, that she was prepared. I found her therefore exceedingly addicted to contempt of herself, so that unless she had been forbidden, she would have wished to do many things whence she could seem exceedingly imperfect and of no judgment. And on this account she holily envied S. Alexius, who had known to lead a hidden and contemned life. She believed herself the least of all, and submitted herself to all even the Novices. She greatly grieved that she was singularly loved by her Mistress, which was done only by her merit: and because she proposed her to others for an example, she had begun to abstain from the outward exercise of good works, she introspects her great sanctity: lest she should appear holier than others. There excelled in her so greatly blindly prompt obedience, that in commanding her anything there was need of great circumspection. To mortify and conquer the agility of her will, she had done herself so much violence, that she had vehemently weakened the strength of her body, especially of her head: and shortly she had attained so entire a dominion of all her passions and appetites, that she was in all things most mortified; in a word, she was in name and in fact Benedicta (Blessed).

[90] I expressly asked her, whether it was true, that she obtained from God whatever she asked of him by praying; and she answered with a distinction: namely, that when she asked graces either spiritual or other for herself, the Lord at once heard her and fulfilled her desire, and learns how she obtained all things asked of God. and she named to me some; namely the gift of the continual presence of God, the virtue of humility, and the like: but when she interceded for other persons, she said, sometimes she was heard, sometimes not. And among others she said to me: I asked that some infirmity should be taken from a certain kinswoman of mine and transferred to me; and I was made master of my desire: afterward I asked such a grace for such a person, and did not obtain it: and by various like examples she made me certain, that it was as she said. Finally I withdrew most consoled: and blessed God, that there were found souls of so exquisite goodness and perfection, in whom he could be pleased. Afterward toward the end of October, on a certain Friday morning, at the time at which in the College the ordinary Meditation was held, I am called to the gate by a servant of the monastery, The same a little after dead, sent to me by the Mother Prioress, that I should offer sacrifice for the soul of that young woman, now dead. How, I said, Dead? and why did the Prioress signify nothing to me of her infirmity? He answered, that time had been lacking, because a fever had assailed her, and most quickly extinguished her on Thursday about the second hour of the night. Returned to my chamber, and, for the great esteem which had remained with me of her virtue, soon let down on my knees, I commended myself to her prayers: then I descended to the church, to offer for her the sacrifice of the Mass.

[91] The holy Mother had assisted this spouse of Christ continually, both because she was wont to do this to all the sick, and because she specially loved her, and greatly approved her spirit. But while she stood about the bed in that extreme moment, she saw a multitude of Angels surrounding her, The Saint who had seen her soul received by Angels, and awaiting with great jubilation the soul about to go out, that they might conduct it into the place of salvation, and present it to the most holy Trinity, as they also did. But she saw the soul itself, in the form of a dove with a gilded head, led by them, but she manifested nothing of those things which she saw at that time. After therefore she expired, the holy Mother remained there for the custody of the body, together with Sister Mary Pacifica della Tovaglia: who three whole hours being now passed after the aforesaid death, said to the holy Mother: What shall we think of the soul of that Sister? whether it be in Paradise, or in Purgatory? Neither in Paradise, said she, nor in Purgatory. Sister Mary Pacifica shuddered at these words she denies that rest is to be wished for her: because she did not grasp their signification, yet she asked nothing further then. Thence after two hours she again said, Wilt thou we recite the Office for that Sister? Let us recite it, replied the Saint: and they began to say the vesper Psalms: but at the end of the first Psalm it slipped from Mary Pacifica to say, Glory be to the Father and to the Son; and correcting herself, I erred, she said: Eternal rest. But the holy Mother taking it up, Do not, she said, say that thou hast erred: for I do not think that that soul needs rest. Nor did the other sufficiently understand to what this tended: yet she durst not ask anything.

[92] On Saturday morning, when the obsequies were performed for the soul of the deceased, the Nuns being gathered in the Choir, and when at Mass the Sanctus was sung; the holy Mother went out of herself into ecstasy, and saw that soul in heavenly glory, clothed with a golden stole, which she had received in reward of her ardent charity: then in a rapture she sees her great glory, and that each finger of her hands had more than one ring; but her crown much surpassed in price that, which another Nun of great perfection, some years before dead there, wore: for this one whatever she suffered, knew herself to suffer; but that one was held by so burning a desire of suffering, that nothing seemed to her to suffer. She moreover, because she had always spoken of the neighbor in the better part, and had proceeded with him in great suavity, sweetness, and compassion, in reward of this virtue received a most sweet liquor, which springing from the mouth of Jesus was poured into her mouth. She saw finally that in glory she surpassed a great multitude of Virgins, even of her monastery, and intrepidly fixed her gaze on the humanity and divinity of the Word: whence heaped with joy from a spectacle so festive, after she had been in a rapture for a notable space of time, admiring and contemplating the glory of that blessed soul, she began to exclaim, and little by little to utter these words.

[93] Happy thou! who didst know to bear the hidden treasure — O great thing! on account of the excellence of inner acts: to be singular in singular things, and yet be reputed common! — The Word would have had little to reward, if he should only have had to consider the external works: for short was the time in which she could work. But, O the goodness of God, who pursues with his reward even every thought, desire, and will! Whatever she desired not on earth, she gave up on account of that great conformity of will, which she always had with thy will, my God: all the rest she desired. — Great was thy operation and continual, and by few in practice usurped: because the works were almost inner — O the greatness of inner works, so little understood! — One inner act is worth more, than a thousand years of external exercises. There is no doubt, that one precious stone is worth more, than a golden coin: but if the mass of this appears greater, what remedy will there be? — O my little dove, with the gilded head! When here below thou wast with us upon earth, whether thou didst walk, or eat, or work, thou always remainedst united to God. — I marvel not therefore, my God, that thou hast so quickly called her to thee, for it was not just that a creature, and learns why for 5 hours she was deprived of the vision of God. so well corresponding to thy union, should longer be detained in this prison. But O my Jesus! If that soul was so greatly beloved by thee, why for these hours didst thou keep her deprived of thy vision? — (Namely for five hours she had lacked it, not indeed suffering in Purgatory, as others suffer; but dwelling in some secret part of it, where without pain she was simply kept from the sight and fruition of God) and she added — Namely, because she was a little anxious, when on account of her neighbor some trouble befell, which she too much feeling, was for a moment of time suspended from the actual union with God. For that affliction was born from self-love, and therefore to purge it that expectation of five hours was needful. —

[94] Again she praises her victory over the devil, Those who are to us, Jesus, a cause of offending thee, they were the ladder by which she ascended to thee, because neither the malice nor the hatred of them could hurt her — Namely she understood the demons, who of this blessed soul had never reported a victory, neither by temptations suggested within, nor by certain infestations by which, God permitting, they afflicted her body outwardly: because she, by her great humility and perfect obedience, overcame all things without any harm to herself: but all things cooperated to her for good. But again suspended into God, again she thus spoke of the same — Blessed the womb that bore thee; and blessed the Carmelite Religion, which possessed thee for some time. — Now in the fatherland thou walkest not with bowed head, as thou didst when thou wast with us, but thou goest dancing, and flowing with delights through the midst of the heavenly choirs — I give thanks to my God, that he granted me to afford thee some help, to attain that glory, which so copiously thou now enjoyest. Pray him that for others also he give me eyes, such as he gave for thee: pray him also that he grant me that confidence, and asks that she pray for her and others. which thou wast wont so greatly to persuade me. — Thou needest no more the grace of loving the statutes and orders of Religion, obtain it for my little doves (meaning the Novices, of whom she was then Mistress) and intercede for all, that they may hold one another in that place, in which thou heldest all. These things said she kept silence a while, and afterward returned from her rapture, in which she had been about two hours. But these things had here to be explained entire, because they are most briefly only set forth by Puccini at number 121. But at number 70 thou shalt read in almost as many words, what here followed, of another for three most slight defects, for sixteen days excluded from Paradise.

[95] She sees souls in Purgatory: But also souls, addicted to the pains of Purgatory, she was wont to see: as is proved by the following examples, and especially of a certain matron, whom she saw tormented, because while she had lived she had been an impediment to her daughter, that she should not as she desired enter the monastery, which her mother being dead she entered: likewise of her brother, whom seen by her in the year 1587 amid the flames of purgatory, Puccini mentions at number 225: likewise of that Religious, whose soul she beheld before the venerable Sacrament in the year 1589, of whom the same treats at number 80. But she herself once before the same Venerable being in a rapture, likewise that two condemned men were saved while near the monastery two condemned men passed by to be affected with the extreme penalty, was heard to pray for them: and the same rapture lasting she said, that one of them, who accepted death in satisfaction for his sins, and conformed himself wholly to the divine will, by that act so greatly pleased God, that he would go directly into Paradise: but the soul of the other, whose disposition was not so perfect, would be for a short time in Purgatory. But the so good preparation of both for death, was deservedly attributed to the prayers of this holy Mother, because in the aforesaid ecstasy with great affection for them she offered the passion and blood of Jesus Christ; and a little after she said, that both had attained eternal salvation. But the seculars who had been present testified, that both had died most piously, yet that one had shone forth before the other. Finally for whom she had prayed. she saw also the souls of the damned, as appears by the example of a sinner, seen by her in hell in the year 1594, is read at number 103 in Puccini.

Chap. XXXV

[96] In the same her raptures the holy Mother related many other singular favors divinely received, Other favors conferred on the Saint by God, which it is neither possible to enumerate all, nor is it fitting thus silent to pass them over without indicating some. The Author therefore runs briefly through a whole chapter, what is read more diffusely in Puccini, partly in the first Part at number 35 and following, number 62 and following, and number 64 and following, partly in the second from number 161 to 164; and finally those things which with SS. Ignatius and Angelus done are related in the same 2nd Part from number 221 to 225. Finally the Author concludes that Chapter accumulating many things in this manner.

[97] and the understandings granted in raptures, There were revealed to her, being in her raptures, many documents most useful to any Religious person, whether man or woman: and in particular a certain morning exercise to be done with the oblation of oneself, as she herself did: four means to acquire purity of soul: five petitions, daily to be proposed to God for the conservation of Religious observance: nine rules to be observed in Religion, to obtain always greater graces: what virtues are required in the religious state: documents to be handed to disciples for acquiring perfection: acts of the love of God: the manner of showing God a grateful affection for daily benefits: understandings and exclamations concerning the observance of the religious vows, especially of poverty: and many other instructions, like those, and worthy to be diligently read through by every religious soul, desirous of perfection. But besides these, which are now found printed, she dictated in raptures various epistles, to the supreme Pontiff, to the College of Cardinals, to the Cardinal de' Medici Archbishop of Florence, (in which also she dictates several epistles) afterward Pope Leo XI, to the Fathers of the Society of Jesus, and others; in which she speaks of the reformation of the Church, and declares the zeal and spirit which God communicated to her, for his glory, for the public and common good of the holy Church, for the help of souls and the reformation of the religious Orders: which epistles all are kept written by hand in the monastery, with many other things not yet given to the light.

C. XXXVI

[98] God deigned also to communicate to his faithful handmaid the grace of miracles, and also the grace of cures of which very many were done, not only at Florence but also at Lucca, and at Parma and in other places, as is read in the Processes: but I shall describe only those, which were subjected to examination, first of the Roman Rota, then of the Congregation of Rites; and in both places they are approved, as true and beyond doubt exceeding the order of nature. Such is that, placed in ecstasy, even the windows being closed and her eyes veiled, proved by various cases. she pursued every most subtle work of the hands, as Puccini narrates at number 111: then what the same has at number 53, and happened in the year 1587, after that, to a sick Sister calling her, who lay so contracted, that her left side was a palm's breadth shorter than the other, she had bidden it be answered, that the next day at the evening hour she would visit her, she herself then being in the XXI year of age. The same at number 45 narrates what follows, but without certain principal circumstances, wherefore that here seems to be explained entire.

[99] In the year 1578 the Saint frees an energumen, D. Catherine Spini, daughter of D. Charles Spini a Florentine Noble, was possessed by a demon. She in the year 1588 on a certain day with the Lady her mother came to the monastery, for the sake of visiting Sister Mary Magdalene, joined to her by some affinity. But while they converse together at the gratings, the Saint was rapt into ecstasy: and suddenly the malign spirit began grievously to torment Catherine, swelling her throat, casting out foam, shaking her whole body, howling, rolling on the ground, and doing other things of his manner. Which seeing even in ecstasy the Saint, bade D. Augustine Campi, Confessor of the Nuns, who was then present in the church, be called; and to him coming she begged, that he would command the demon to go out of that body. But he, who had a thorough knowledge of the sanctity of Sister Mary Magdalene, answered: But I by holy obedience command thee, that thou thyself command this to the demon. Then she, imperiously and as having power, In the name of God I command thee, she said, that thou go out; and she expressed the sign of the Cross over Catherine. But suddenly as she uttered the word and made the sign, the throat subsided, the foam ceased, the rest of the disorder also ceased: and at other times she cures the diseases of several. and thenceforth Catherine free suffered nothing evil thereafter. There follows then of Sister Barbara Bassi, which see in Puccini at number 78, and another there of Sister Pace Colombini. Then that of Sister Mary Benigna Orlandini a leper, in the year 1591 on the XXIX day of April cured, as is read at number 92. Likewise, what befell Sister Cherubina Rabatti in the same and the following year, and are found at number 92 and 96: and also of the longer life obtained for the Confessor, as is had at number 88; and of the wine corrupted in the casks and twice restored to its integrity at number 69 and 134: and finally the cures of Sister Mary Magdalene Mori and Sister Catherine Ginori, done in the year 1592, and of Sister Mary Catherine Chelli, done in the year 1595 on the XXV day of May, and all related at the same number 134: to which moreover is added this passed over by Puccini.

[100] The aforenamed Sister Cherubina Rabatti, in the year 1592, lay infirm in bed and near death, on account of two great sores in her loins and an added fever: and now by the command of the physician had been provided with the holy Oil, when she felt it inwardly said to her, If thou wilt be healed, enter into the bed of Sister Mary Magdalene. For this one was wont toward the sick, especially the dying, In the year 1592 a sick woman near death to use great charity; which that she might show also to Sister Cherubina, at the side of her little cell she had spread for herself a straw sack, and slept in it. The sick woman therefore indicated that inspiration to the Confessor; and the faculty being obtained from him, before the Mother Prioress and the Nuns, convalesces in the bed of the Saint: she was by the infirmarians placed upon the aforesaid sack. But scarcely had she remained there an eighth part of an hour, when loosed and free from all evil, she returned with her own feet to her bed; and thence also rising the following morning, she went into the Choir to perform the Office with the others, with whom also she continued the other exercises of the monastery.

C. XXXVII

[101] whom even the elders revered, On account of these and other like events, and on account of the remarkable virtue which shone forth in Sister Mary Magdalene, the Nuns, no less the elder than the younger, greatly loved and esteemed her; and also in almost every corporal and spiritual necessity, for the sake of help and counsel they recurred to her: the Superiors also, in the ordinary and extraordinary affairs of the monastery, for the sake of light and direction, employed her; and she was the common refuge and solace of that place. For they considered not her small age, not yet advanced beyond nineteen or twenty years, and that she still remained in the Novitiate among the Novices, because no fog of envy or any other human passion or consideration blinded those good Mothers, on account of her virtue and prudence. nor did they calumniate the raptures which they saw: but allured by the example of the life which she led, and the religious observance which she bore most perfect, and likewise by the wonderful works which she did, they let themselves be led wherever she would, and listened to her, believed and obeyed her, as if she had been the eldest of all and the Superior of all. There are narrated after these things which regard abstinence, and the hardness of bed and clothing divinely prescribed, related by Puccini at number 24 and 55: and there is subjoined the prolix history of the five-year probation from number 56 to 88.

CHAPTER X.

The offices administered by the Blessed one. The mistress-ship of the Junior ones and Novices.

C. XLIII

[102] The virtue of Sister Mary Magdalene was so known, that scarcely the time of the Novitiate being completed she began to be employed for the offices of government, and thereafter always discharged some office. First Forestress, And first on the XXX day of September of the year 1586 (on which day she passed from the Novitiate to the Juniorate, and was twenty years and a half old) for three years she was made Forestress, together with another elder Nun: which occupation however was not continual for her, because there were not always strange girls, received for the trial of this kind of themselves. In the year 1589 on the IV day of October brought out of the Juniorate, then Magdalene Pedagogue, she was made Pedagogue or Hand-leader of the Novices, in the company of Sister Evangelista Giocondi, chosen their Mistress. The Saint was in the last year of her five-year probation, when she was chosen to that office: which she undertook not without fear, considering the obligation laid on her of helping those tender plants, at the time at which for herself she was obliged to fight assiduously: yet she accepted it willingly, because she was to be the companion of Sister Evangelista, whom before she herself had had as Mistress of Novices. For she hoped, that from the occasion of the office often dealing with her, she would much profit by her religious examples, whom she had in great opinion of sanctity. And truly it seems, that God chose that good Mother, for guide and mistress of S. Mary Magdalene: for she bore the care of her by the command of the Superiors, from the Novitiate even to the day of her death: and she reported to her whatever God communicated with her through an ecstasy, and received great solace and help from her, in the time of her probation and temptation.

[103] (a Religious of remarkable sanctity Sister Evangelista was endowed by God with many virtues, and was named by the Saint the Pelican of Religion, on account of the bowels of charity, with which she desired to help and comfort all: and because she had often been shown to her under the symbol of a Pelican, recalling her dead chicks to life with her own blood. Once also, on the feast of the Holy Spirit, she saw that Sister Evangelista among others so copiously received the gifts of the Holy Spirit, that she was compelled to exclaim, Ah! how much this Pelican receives. At another time seeing the Most Blessed Virgin, specially caressing her; she understood it to be on account of certain virtues excelling in her, and namely because she greatly zealed the honor of God, and the conservation of Religion and regular observance; and because she proceeded with great simplicity, and was very humble and a despiser of herself. But to this it made, that of her Sister Mary Magdalene was wont to say, it would be all one, if anyone called her, Saint; as if he had called her Fool: because she neither was extolled by praises, nor moved by injuries. To the discretion and singular prudence, chosen six times to that office) with which she was instructed by nature, there was added the gift of so remarkable a light and spiritual understanding, that Father Bernardine Rosignoli of the Society of Jesus, while as Provincial he visited the College of Florence, said to me, that he seemed to himself to speak with another S. Bernard; so great devotion and knowledge of spiritual things he had found in her. For these causes she was six times chosen Mistress of Novices, and seven times Superior of the whole monastery: and exercising those offices with great discretion and charity, she reached even to the XCII year of age: and although she spent the last years of her life in bed sick on account of arthritis, and with a more impeded tongue stammered, yet the Nuns never ceased, and the Officials and Superiors themselves, to recur to her for the sake of counsel. But how great everywhere was the opinion of the Florentines about her virtue, even from this alone can be sufficiently understood, that to her sick bed, for the sake of paying a visit, came several times their Most Serene Highnesses, and after her death returned thither, She incites the Novices to the love of God together with the people running to her funeral.

[104] With such regard therefore Sister Mary Magdalene willingly undertook the office of Pedagogue: whose conversation with the Novices, full of kindliness, charity, and affability, seemed rather that of a sister and companion than of a mistress: and this she said she took care, that by that means she might draw them to the love of God: For since, she said, we are by him created with love and through love, by the same way we more easily give and render ourselves to him. Yet she did not omit in her place and time to admonish her subjects, and correct them of their defects; especially since she had obtained, as we said, the grace of penetrating the secrets of hearts. afterward she is chosen Sacristan. She spent three years in such office, with so great profit of the Novices, that it easily appeared, that such an election had been divinely inspired. On the first day of October 1592, she was constituted Sacristan, together with two other Sisters elder than herself, and with great devotion discharged also that office: because she saw committed to her the care of the sacred things, and those immediately subserving the most holy Sacrament of the Altar: and at this time it happened, that she made a whole surplice amid her ecstasies, without any bodily light, as is said.

[105] Then in the year 1595, when she was now in the thirtieth year of her age, on the VI day of October, she was declared Mistress of the Junior ones: and this office also she exercised for three years, Mistress of the Junior ones, together with the office of first Forestress; with great zeal and effectively procuring, that she should advance those committed to her care in religious perfection, by proving, illuminating, and directing them to solid virtues; not only by words, but also by works and examples, exercising them to external and internal mortification, and contempt of self, according to the various inclinations of each, and the light divinely given her. then of the Novices, and Subprioress. This three years being finally completed, she was constituted, by the common consent of the whole Chapter, in the year 1598 on the II day of October, Mistress of Novices: and after three years, when the Officials were renewed, on the V day of October of the year 1601, confirmed in the same grade she remained until 1604, when she was chosen Subprioress: and this is the last office, which before her death she discharged.

[106] Furthermore in the government of the Junior ones and Novices she so bore herself, In the government of these with equal charity toward all, that she can serve for an exemplar to all set over such a care. She loved most tenderly all and each without partiality, and in this surpassing the love of a mother toward her daughters, she said; Your mother bore you once to the world, I a thousand and a thousand times to God, and not without pain: for whatever I understand to be to you a sorrow and affliction, I feel more than you yourselves. With ever vigilant care attending to them, she repaired their torn garments, relieved their labors; but if any was sick, or needed any other help spiritual or corporal, with all possible service succoring her, she assisted her day and night. Hence to a certain sick Novice she said: O if I could take away those thy sorrows and transfer them into myself, how willingly would I do it! For thou art certain that thou doest the will of God, because he himself sends thee this trouble: but I am not so secure, while I wear a hair-shirt, take the discipline, or undergo other voluntary penance. But she strove to imprint well on them the merit, which is acquired by enduring: she spends her whole self on each Because here one must suffer, she said, in heaven there will occur nothing to suffer. She bade also her disciples, that as often as the matter so required, they should come to her most freely, even at midnight; for she would be with them whole nights, when there was need. Nay when she herself was infirm, especially the sick: she did not spare her body, that she might succor them; and when her disciples begged her, to betake herself to rest, she said; I will stand with you until morning, my little daughters, raised on my feet, if there be need: and I trust in God, that this will not hurt me. From a like cause she would also willingly have given up prayer, to animate and console them. But of herself she felt so lowly, that she believed she brought an impediment to their progress: and she was often heard to say, O if you had another Mistress, how much more you would profit than you do now.

[107] When for the sake of trial girls were received into the monastery, she explores the vocations of those coming: she attentively considered whether they were fit for Religion, and how true and solid their vocation was: in various ways also she tempted and proved them, and indicated to them all the order of the monastery and the difficulties of Religion: that they might not be able to complain that they had been ignorant of anything, or remaining be a burden and a harm. But finding in them any reluctance, she freely said: If this our manner of living does not please you, you can choose another place: we will hold the form, which you see. The good Mother was indeed of much compassion, yet when it was a question of religious observance, she showed herself inflexible and rigid: nor was she moved by any regard of nobility, riches, or any other consideration whatsoever, from freely uttering her opinion. But when any was about to assume the religious Habit, she began, many days before, to commend her to the prayers of the rest: for those to be clothed or to profess she greatly prays: and she herself applied her prayers, Communions, and penances, to obtaining light from God and grace, by which they might know and intimately penetrate the dignity of the Religious state. Then she spent the whole night before the act of clothing in prayer, not even a little lying on the bed; which was now so known to all the Novices, that they were then wont to place various things upon it, certain that she would not use the bed.

[108] she inculcates to them the love of their vocation, Afterward she was not sated with imprinting on the minds of the Novices the love of Religion: she strove to render them sweetly and lovingly affected, toward all the order and customs of the monastery, and she said: These virgins come from the world, leaving father and mother and all the advantages of the world; it is needful therefore that here they find one who with love leads them, to embrace willingly the labors of Religion. And she added: My little daughters, you have left one mother, and have found many; you have left few sisters, and have found a great number of those who will love you far otherwise than kinswomen; for they will love you in God and in charity, which greatly surpasses all love of nature and flesh. She strove also to bind them to herself: and in the first months she caressed them and condescended much, that she might induce in them forgetfulness of the world and the paternal house, gratitude toward the elders who received them, and transfer their affection to Religion. She willed also that they should enjoy briskly those relaxations, which the Order indulged them, and took care that nothing then should disturb them. She willed also that the Novices should be grateful to the Sisters, by whose suffrages they had been received, and said: My little daughters, be grateful, first to God, then to all these Mothers and Sisters: for through them you have obtained the most precious gift, which God can confer on his elect after baptism, that is, entrance into Religion: but you are bound by the title of gratitude to love all and serve all, reputing yourselves unworthy of their company.

[109] She desired moreover that the Novices should love one another in the Lord, mutual charity among themselves, as if they had been born of one father and the same mother; and that there should be no difference among them, but they should consider, that their companions and fellow-novices are daughters of the eternal Father, Spouses of Jesus Christ, temples of the Holy Spirit, and Sisters of the Angels. When they met one another about the house, she taught them to salute one another with jubilation of heart, as if then first they saw one another; and to use those words, which would excite the love of God. But when they were together in the Novitiate or gathered elsewhere, she bade them esteem themselves to be in the choir of Angels, whom the virginity and purity of the Sisters represents: nor did she almost pass a day, but she inculcated to them that of John the Apostle to his disciples, Little daughters, love one another, because it is the precept of Jesus. She added moreover, if you desire for yourselves one degree of grace, ask two; and for your Sisters, three; believing them to be fitter than you to receive them, and that from them a greater glory than from you will come to God: so it will be that you yourselves also be disposed to receive the same graces, and purify your intention from every species of own advantage and esteem: for you ought in yourselves and for yourselves to seek the greater perfection, which can be had. But that they might come thither quickly, she said to them, that they should take the Crucified for Master, union with God, and lend an attentive ear to his admonitions: because he continually speaks to the heart, especially after the reception of the most holy Sacrament. Give yourselves, she said, to prayer: for conversation with God through it makes that a person cares for nothing else than God. Let him alone suffice you, but of parents or any other earthly thing be not solicitous: because I affirm to you, that in him you will find all things, and the most full satisfaction of your desires. Have your heart and your thoughts, even the most secret, open, and you will not be deceived by the enemy.

[110] accuracy in the divine Office, She was much solicitous, that the Novices should accustom themselves and be affected toward reciting the Office duly; because this is one of the chief obligations of the Nuns, by which the divine Majesty is recognized, honored, and adored. And therefore before they entered the Choir, calling them aside to her she said; My little daughters, consider that hitherto you have discharged human exercises, dealing with creatures; but now you come to an Angelic function, about to deal with the Creator: which thing is of so great moment, that the very blessed spirits, whose purity is admirable, do not presume to do it without fear and trembling: how much more ought not we most unworthy creatures to fear, about to appear before the sight of the supreme Deity? Therefore she willed, that before the Office was begun they should elicit an act of humility, reputing themselves unworthy to discharge the office of Angels; postponing all other things to it, and she taught them to offer their praises in union with those, which in the heavenly country those blessed spirits sing to God: for although it cannot be that our praises reach to the purity of those which they give to God, yet the desire of honoring him in so sublime a manner is not forbidden us. But she preferred presence in the Choir for the recitation of the divine Office, to any other devotion, prayer, private meditation: but if any under that pretext asked to be dispensed from the Choir, she said: I would seem to deceive thee, daughter, if I permitted thee this: because esteeming that thou wouldst more honor God and please him in that private exercise, thou wouldst find thyself to have obtained less: for in respect of the Office to be performed together in the Choir with the other Nuns, all other prayer is of small merit. She most solicitously considered how attentively the Novices chanted in the Choir, how composed they stood, how with downcast eyes, and other like things. On a certain day, when twice or thrice she had nodded to a certain one to go out, and she did not move, lifting at length her voice before all, she bade her go out: and that because she saw her not attentive to the Office, and the demon leaping and dancing in the Choir, because she did not obey the nod of the Mistress with her mind distracted; but she would not have her conquered by the enemy. At other times for the sake of trial she called a certain one to her, and said: Dost thou seem to thyself worthy, to chant among these handmaids of God? and bade her go away; then, what on this occasion she had thought, she required.

[111] She taught the Novices to do all their works, greater and lesser, external and internal, purity of intention; with a pure intention of pleasing God and to the glory of his divine majesty: and she said, that whoever did all things thus, and every single motion even to one, so to speak, blink of the eye, after death would ascend straight into Paradise, not even seeing Purgatory. But she inculcated this purity of intention again and again, and often unexpectedly asked now one, now another, with what intention she had done this or that. But if she found any working rashly, she said: Dost thou not see that thou losest the merit of this work? But seeing some working languidly and without affection, she said; Such souls wish to be carried by Religion, not themselves to carry Religion. But that the works might be more grateful to God, continual occupation of the heart with God, she admonished that they should be united to the works which Jesus did on earth, saying: Our good works are like lead, which united to the works of Christ are turned into the purest gold. She also esteemed it greatly to be cared for by her, that her disciples should have their heart fixed in God, and often asked, Where now is thy heart? in what is it now occupied? what does it think? How often today hast thou given thanks to God, that he called thee to Religion, and that he today gave himself to thee in the Eucharist? What did Jesus say to thy heart, when thou receivedst him? and other like things. There was one whom she commanded, daily to tell her, how often that day she had remembered God; another, what had been her first thought in the morning when she awoke. But by these and like devices she accustomed them to have their heart occupied in God, to attend to his inner voice, to hold the presence of God before their eyes, to converse with him, and always to walk with open breast; saying, that from her tender years she had experienced, how great help there was in arts of this kind.

[112] She said moreover, that God required from his creatures a true death, and continual mortification of self, without which nothing could be effected with him: but that she who undertakes to serve God, has nothing else to do, than in a thousand ways and at every moment to bring death to herself: but this she thus declared. The life of our flesh, is the delight of sensuality; but death, is the privation of all sensual delight, by fasts, vigils, harshnesses. The life of one's own judgment and own will is, to dispose of oneself and one's affairs at one's pleasure; but death, is to submit it every hour to another's will and judgment through obedience. Likewise the appetite of one's own esteem is mortified, by continuing acts of true humility and contempt of self, and by hiding oneself from human eyes. But he errs who believes, that to a death of this kind, so necessary to anyone wishing to serve God, one can come by a way flowing with the milk and honey of inner and outer sweetness. For it cannot be, that he should not feel great sorrow, who truly dies that Jesus may live in him. She said finally, and the desire of suffering much. that none was worthy to be called a handmaid of God, if in this service she suffers not nor labors; but that one errs, if she comes hither under the hope of consolations and inner tastes: because in these God is not really found, but in true virtue, whose proper place is in weariness, labor, and anguish; but those tastes only are to be esteemed, which render the soul more generous to labor for God, and harden it to patience, with the desire of honoring him and fulfilling all his will. So she did not much trust those souls, which through all their life had plowed a tranquil sea of sweetness, and in it seemed to themselves to have attained some perfection: for she denied that to be true virtue, which had not been proved by adversities, or tribulations and temptations, whether sent by God, or by a creature, or finally by the devil. And, if she found a Novice always quiet and experiencing no difficulty, she said: I fear lest thou have thy end placed in composing the outward man, and not in ordering the inward.

CHAPTER XI.

The spirit of remarkable discretion in the government of the Junior ones and Novices.

[113] By the remarkable light with which she was divinely endowed, and the grace of penetrating the secrets of hearts, the Saint knew all the natural inclinations of her daughters: Wonderfully fitting herself to the dispositions of all and with a prudence more than human she directed them, adapting herself to the capacity of each, and on the more capable laying more. But it was worthy of admiration, that as diverse were the dispositions committed to her, so diverse were the manners she used in the government of each: and it was as it were proper to her to touch hearts, and to discern the genius of each one, and so to advance all to perfection, according to their nature, and to root them in solid virtues. With one cast of the eye she drew minds, roused, illumined, and effectively moved them to working. At the same time looking severely on one, she rules others in one way and another: she made her blush and cast down her eyes; but turning to another with cheerful and pleasant countenance, she made serene the mournful and pusillanimous. Some for every least defect she reproached with sharp words, in others the same defects or even graver ones she either tolerated tacitly, or only sweetly reproved. Of some she dissimulated the errors, as if she had not noted them; with some she kept silence; of some for some time she declined the address, with others she bore herself otherwise: but with all she was strong in this grace, that she provoked no one to indignation, and each confessed that her manner of proceeding had been specially useful to her.

[114] She solicitously looked to this, that in her daughters she should repress own esteem, she studiously humbles them, and found them in true humility: and therefore she exercised them with various mortifications, private and public: nor was there need of more than two words, to make any come into knowledge of her defects. Sometimes she called one of the Novices into the midst, and said: This girl believes, that a great good has come to us, that we have her in our monastery: but I say to you, that she is fortunate, that we have received her into our number. If she saw any one pleased with herself in some action as if well performed, she suddenly found and detected in her a thousand defects; that she, who thence was assailed by vainglory, might blush to have so acted. If any were endowed with greater wit and judgment or other natural talents, that she might preserve them in humility and far from all human complacency, she employed them rarely, and studiously showed that she made small account of them, and confounded them in their very actions: yet so that it did not appear, that this was done only for the sake of humbling them; but she convinced by reason, that those works which she reproached were truly worthy of contempt, so that she opened the eyes of their understanding and illumined them, to acknowledge the defects which she noted. But if it were necessary to use their work somewhere, where dexterity and prudence would be evident; she so moderated the matter, that thence they had rather an occasion of humbling themselves than of human complacency. For so prevailed this holy Mother, that she exercised her daughters to works of virtue, by ways which they themselves knew not nor grasped.

[115] She imposed also on them various penances, and vile exercises to be done in the refectory among the Novices or Junior ones. and mortifies them variously. She commanded for example that one should go around the tables, wearing nothing of the religious habit except the scapular; that another recently having got the habit should serve the table in a silken garment, or kiss the feet of all, and be reproached publicly with those words, from which she could judge herself to be held for a fool. Sometimes, to humble some one prone to affections of pride; she commanded all the Novices to narrate her defects one by one, and exercised such ones in the lowest and abject offices. There was when a certain noble girl, of nineteen years and remarkable talents, having entered the monastery for the sake of trial, said, presuming of herself; I wish in fact, and not merely in name, to be a Nun. She acknowledges the hidden pride of a noble Novice: The good Mother then indeed dissimulated the word heard by her: but when again on another occasion she had heard, that she would not do as the others were wont in receiving the Habit; she judged that this was not to be passed over in silence; but reproaching her, she quickly made her know, from what spirit these things proceeded, and often said: These are they, whom the world esteems to have so much spirit, so much light. Meanwhile she turned her eyes upon her with such majesty, that she felt herself inwardly wholly pricked. And when some of those present strove to excuse her, she admitted no excuse: but called aside with much charity she showed her her error, and taught true humility, and bade her ask pardon of all the Novices; and as often as thereafter an occasion of reproaching her offered itself, she recalled to her memory the same words which she had said before, that she might thence be humbled.

[116] To the same, before she assumed the Habit, it had slipped to say, and tames her presumption that she had greatly struggled with herself in choosing this monastery, because in it graver penances were not exercised, nor was there so great an occasion of suffering. The holy Mother noticed the presumption, which that she might extirpate from her heart, she began to deal more severely with her, unexpectedly called to chastise her with the discipline, for the least incongruous word to reproach her sharply, to give her to the other Novices to be chidden, as if not bidden but doing it of their own judgment, and to exercise her in various like ways. And when she once touched to the quick wept, the Mistress said, Remember, Sister, how greatly thou struggledst with thyself to choose this place, in which penances are not done: and she persevered so long vexing her, until at length she should acknowledge that she had too much presumed of herself; but afterward she often consoled her saying, It is needful, Sister, that she first destroy herself in herself, who desires to be conformed to God; and by a single word of this kind she repelled from her all sadness. There was also when for the space of two or three months she showed herself wholly alienated from her, by a feigned neglect of her: as if she could not even bear her presence: and at length to her bursting into lamentation, she showed that by the will of God for her profit she had so acted; and so confirmed restored her to her former tranquility. On the contrary with the simpler and less generous she dealt far otherwise, showing that she made greater account of them, and so added courage and won them for herself.

[117] But not only did she mortify in her Novices the affection of own esteem, she herself and others but also their judgment and will. To this end she sometimes called one chanting in the Choir to her, saying: Go and count for me the bricks of the pavement in the Novitiate or the beams of the boarding: another she sent into the garden to gather ants, or commanded something similar; she exercises to blind obedience. but afterward she required, with what thoughts they had been assailed in such an act, and what fruit they had thence brought back. If she saw any somewhat addicted to prayer, at the time at which this was to be done, she sent her away to sleep or to drink water, or finally commanded something else fit to tame her own will: on the contrary those too intent on external actions she recalled to inner occupations, and the occasions of such works being withdrawn she bade them give themselves to prayer. To a certain one also she commanded, that daily she should go to the garden, and there take care to learn something from the herbs and plants, and take account of the documents thus perceived: and so great was the fruit of that obedience, that when afterward she was bidden to give up that exercise, she took it hard, on account of the abundance of most beautiful lights communicated to her in it.

C. XLV

[118] She taught the aforesaid mortifications, and made reproofs with so great charity, that thence the Novices were kindled to pursue her with greater love and reverence; Yet she renders herself lovable to all: and she who was chidden, said: This one is truly a mother to me: and they would have run through thorns and briers to hear her instructions, which illumined, kindled, and corroborated the soul, as if through her mouth a heavenly spirit had spoken. They saw in her eyes something divine shine forth, in that she consoled them in reproof, and insinuated a holy fear into their hearts; while at once she showed herself severe and placid, majestic and humble. Likewise from her countenance flashed a spirit of charity and kindliness, with which she so tempered her words, that she seemed in reproaching others outwardly, herself inwardly to tremble. She would never have presumed to impose on anyone any mortification, which she had not first experienced in herself: nor did she command anything, about which she had not deliberated before the Crucified. Sometimes, seeing some defect, she did not reprove at once, but waited until the guilty one had gone to bed: in reproofs she catches a fit time, and then first summoned her to her, and bidden to stand on her knees chided her, that she had dared to enter her bed, and prepare herself for sleep, before she had humbled herself for her fault. But she was not wont to correct or reprove anyone, unless the motion of mind, if any had crept upon her, were calmed and composed. If any gave an answer less convenient from perturbation, kindly and placidly she fixed her eyes upon her, nor then added a word, but at a fit time corrected her. When therefore a certain Novice from some passion had conceived an aversion to her, she let her be, until of her own accord she should acknowledge her error; but then she said to her, Thou wishest me, and I thee, because God gave thee to me: and so she rendered her content.

[119] Never did she reprove any defect in another, without having first considered, whether the same were not found in herself: humbling herself inwardly; and she always esteemed and reputed herself more imperfect and inferior in virtue to that very one whom she reproved: and therefore very often, after a correction given to anyone, she went to the Mother Prioress, to humble herself before her, and to accuse herself of what she had done, as more reprehensible; yet she excused that she had proceeded by the impulse of charity from the duty of her office: but if she seemed to have failed, she asked pardon and penance. After the Novices had been admonished by her of any defect, she willed that every evening they should come to her, to give account how often that day they had relapsed. But if any wholly bashful came from the consciousness of more frequent relapse; Away hence, she said, I will not lose time with thee, who profitest so little from my admonitions. Then when she least thought it, she bade her be called to her, and heard patiently the defects, to which before she had not wished to lend an ear; asking moreover, what thoughts she had turned in her mind so repulsed. and exploring the fruit of her chidings, But there was when she let her thus driven away first fall asleep, and then bidden to be roused from sleep and again humbled before her, she dismissed her. There was also when a Novice, who of her own accord had gone to bed, she herself came to, and reproached bade her rise and sent her to the oratory, where again she reproached her, and commanded her to pass the night there lying on the pavement. But after a little delay she returned to her, and asked, whether she had truly from the heart grieved for her fault, and what meanwhile she had thought. And when she had told all, with great love she admonished her, that it was necessary in Religion, that one accustom oneself to have great faith in obedience, and not assume superfluous care of one's body.

[120] If she saw any melancholy, she reproved her saying, Thou lovest not God: why art thou sad? she teaches to pray for the salvation of souls, Thou wouldst do better by thinking of the salvation of some soul, and how thou couldst free her from the claws of the devil and gain her for God: and she taught her to that end to make some little prayer, by offering for example for her the blood of Jesus Christ, adding, Trust, for thou shalt obtain. For one of the causes, for which God took us from the world, she said was that we might be a help to the Church for the conversion of sinners. She said also to her Novices, if you could see the beauty of one soul which is in the state of grace, you would be taken with so great a love of it, that you would know to ask of God nothing else than souls: but on the contrary if you beheld any one in mortal sin, continually you would bewail it, and would abominate sin beyond the demon himself, and would always pray for the conversion of sinners. And because she was for the most part wont, when any was clothed or made profession, to be elevated into a rapture, and behold the species of that soul; therefore more and more was kindled in her the zeal for souls, which she strove to inspire into her daughters.

[121] But for making corrections and enjoining mortifications she for the most part chose a time, mortification to be subjoined to prayer, immediately following prayer or some pious exercise: but if any either too new or less mortified was moved, she said to her; Know, daughter, that when thou departest from prayer, thou oughtest to receive chidings and mortifications, justly or unjustly imposed; and to be so stable in God, that nothing can disturb the quiet of thy soul, or impede the fruit of prayer. At the same time she enjoined also penances, namely of taking the discipline before others and certain like things; and moreover she said, You ought to grieve and esteem that day lost, in which you mortify yourselves in nothing for the love of God. But she made great account of penances, nor always granted those asked, but said sometimes, Thou art not worthy of it. Sometimes to one asking great ones she granted small ones, and bade her recite one Our Father and Hail Mary; but to others slower and more tepid she put forth her hand to rouse them. Sometimes she enjoined a certain penance to be done, and a little before it was to be done she forbade the same.

[122] She solicitously exercised her daughters to obedience, obedience to be regarded in all things and willed them to render it with cheerful countenance and simple mind, not as to a creature, but as to God: and she commanded that they should do nothing however small without her license; or, if she were not at hand, of another Novice designated by her to this; or, as she sometimes said, of any Novice whatsoever, that in every action and work the exercise of obedience might intervene. So a certain one, who felt great repugnance of mind in obeying, doing herself violence and conquering herself, in asking the faculty as to the least things, little by little accustomed herself, to obey easily those things which were of graver obligation. But she often admonished, that they should obey the Superiors given them, even if they were only Lay-sisters, and were commanded things contrary to their genius, captivating in all things their own judgment, and believing that what was commanded was the will of God. Truly, she said, until you give yourselves as dead into the hands of obedience, you will never taste what it is to serve God. Offer to God in sacrifice your will, which will be the highest gladness to you. If you wish to fulfill the will of God, do not draw the will of the Superiors to your desires by persuading: but take care to execute simply what they will, and so you will attain perfection. If you feel repugnance in breaking your will, you show that you love God little: because in a thing in which you can supremely honor him, such as is the abnegation of yourselves for the love of God, you will not labor.

[123] There entered the monastery for the sake of trial a certain girl, never before known to the holy Mother: whom on the first day with so great charity and familiarity she began to treat, and she obtains the same by industry from those bound to her. as if they had been educated together, whence at once she was caught. On the second day, she revealed to her some of her thoughts, adding wholesome counsels about them: wherefore she believed, that she had found her guardian Angel, and manifested to her the whole inner state of her soul, and counted it a great felicity to have been committed to her care. Afterward on a certain morning before the wonted hour, she rose from bed, and fervently asked license to go together with the Nuns to Matins in the Choir: to whom the holy Mother answered, that she would go to the Mother Prioress, and ask the faculty for her. But going and returning; I have obtained it, she said; nevertheless return to bed. The girl obeyed, but after she had entered the bed, the Saint returned to her; I did this, she said, to try how obedient thou art: now therefore rise, and come with us into the Choir.

[124] When any Novice resisted a mortification or penance imposed on her, the hardness of an intractable novice, the good Mother began to do the same before her, that she might confound and humble her: but if this did not suffice, she herself would bow upon her knees before her, praying that she would tell her, in what she could succor her soul: and this she said with so many tears, as in a manner would have softened stones. But because she knew once, that the hardness and obstinacy of a certain Novice was the work of a diabolic temptation, taking the discipline in her hand, with great zeal and vigor, she began to scourge her, saying; I wish to see which can do more, God or the demon, who has invaded the heart of this Sister: nor will I cease, before I see, whose power is greater. And so she went on scourging her, she acknowledges it to be from the demon: until her heart being softened humbled, with many tears she began to ask pardon of the holy Mother and of another who was present; and so the tempter conquered withdrew. But she was wont to say: The demon, my little daughters, brings on you many temptations, because you are under my care; and hates me so greatly, that he would wish always to create trouble for me if he could: but because against me he does not prevail, he strives to do it against you. Yet there were many, who by that very thing felt their temptations dissipated, that they presented themselves to her, or came nearer to her.

[125] But in two defects she always showed herself rigid and implacable, she exterminates the words I will and I will not: otherwise a most indulgent mother, and for them infallibly enjoined a severe penance; namely if any Novice had said, I will not, or I will; and if she had spoken of others' defects, however slight. But she admonished that of the neighbor one should speak most sparingly, even well; Because, she said, beginning from good, ordinarily we at last end in evil. She admonished also, that if one must altogether speak of another, nothing should be said in the absence of the person, which would not have been said in her presence; and she added, if she knew any, who had never spoken evil of the neighbor, she would judge her worthy to be canonized alive. But when any one had fallen into the vice of detraction, even slight; she did not ordinarily permit her in the evening to enter the oratory, she severely chastises detraction: unless first having called her to her she had enjoined a penance; which was for the most part, to form a cross with the tongue upon the ground, if the fault was small; but if graver, she made her lie on her back, and commanded that the others should trample her mouth, or that each should inflict three strokes of the discipline on her mouth. And a like penance was for the most part appointed, to one saying, I will or I will not; whereby it came about that all guarded themselves from these things, and those two vices were as if utterly eliminated from that Novitiate.

[126] Persons who were good only to themselves did not please her: but she said, She who is good only for herself, is neither good for herself, nor for others. she praises the reciprocal communication of God's gifts: Wherefore she greatly loved persons, communicative of the good which they had, and said; If thou makest no fruit with the grace which God does thee, perhaps another will do it with whom thou communicatest it. On a certain day, when some Novices had agreed about a certain devotion among themselves; another girl, accepted to the Novitiate, wished together with them to do the same. And when they were unwilling, the blessed Mother understanding it, sharply reproved them, saying, that that had not been devotion, but self-love, because it did not extend to the charity of the neighbor, and enjoined a good penance on all. She would not have the Novices cleave at all to anything whatsoever, but every month each should examine herself, whether toward anything she were too much affected, and deprive herself of it. For they said: Whatever shall be lacking to Religious in this life, will be restored with great interest in the other. she teaches to fix the heart on nothing, Because therefore she found there was one, who with affection cleaved to a certain little book of spiritual exercises, which she had written for herself with her own hand, she commanded that she should cast it into the fire. To the same end she bade them often exchange among themselves their garment, and other things granted for use, lest they should fix their mind on them: and detecting the too great love of a certain one toward her chaplet of beads, she took it away, and after six months first restored it to her so, that she would have it brought back to her every evening: and this she willed to be done by her so long, until she had learned to have nothing otherwise, than as it were lent by Religion.

[127] She always kept the Novices occupied, and willed that thrice daily they should make an examination of conscience, often to examine the conscience, and confess their faults to her every day, and twice ask pardon of one another; the first time for bad example given, the second, for little love among themselves: but if any was tempted, she willed her daily to speak alone with her: and if there were need, she kept her with herself even at night. Sometimes at midnight she summoned some one, and bade her make prayer with her, that she might accustom her to spiritual fervor, profitably to meditate, and kindle her in the love of God; or if she were afflicted, console her. Every morning she proposed to them points to meditate, on which she willed them to be intent through the day: but if any knew not how to meditate, that she might teach and accustom her, she meditated herself with her, intelligibly pronouncing what she meditated: and it happened sometimes that she was suddenly rapt into ecstasy, and drew from those points most beautiful conceptions. Thursday she called the day of Love, on account of the institution of the Venerable Sacrament: Friday, the day of Espousal, because Christ then espoused to himself the Church and our souls: but she then asked her daughters, whether they had considered, what on such a day Jesus did for us. To those about to speak at the gratings with kinsfolk, she taught the manner of having the mind always fixed in God, and commanded that they should strive to this.

[128] A most exact observer herself of the silence prescribed by the Rule, she willed it to be rigidly observed by others; saying, that it is impossible for a religious soul, who delights not in silence, to taste divine things. If any of the Novices had violated it, to keep silence, besides the severe penance which she enjoined, she took upon herself the obligation of being silent at the time at which it was lawful to speak: Because I will, she said, that Religion have full measure. But at the time of silence she persuaded to consider the works, which Jesus silently wrought, that is from the twelfth year of age to the thirtieth. She said also, that works done in silence greatly pleased God, namely those which do not greatly come into the sight of men; and that it was more useful and safer to do great things which should appear least, than to do works of great appearance. Yet when the more solemn days approached, especially about the greater feasts. notable was her attention and inner recollection amid speaking, with an increase of penances and prayers: and she exhorted her daughters, to do the same by her example: and therefore, for eight or ten days preceding, to the wonted task of prayer she added one hour. Finally, when the Novices approached the time of making Profession, many days nay even weeks before, she began to instruct them concerning the gravity and dignity of the vows, which they were to pronounce. Moreover persuading herself, that she had not sufficiently explained to them a thing of such moment, the evening before the day of Profession, with profound humility and on her knees she asked pardon of those about to profess, for her not great enough diligence in this part. I could add to these also many other things, said and done by her for the instruction of the Novices and Junior ones, were they not to find in the following Chapters a place no less apt.

CHAPTER XII.

How greatly the Saint esteemed Religion and the religious state, and with what zeal she strove to promote its perfection.

Chap. XLVI

[129] S. Mary Magdalene always made the greatest account of Religion and the religious state: and she was wont to call it the pupil of the divine eye, Feeling loftily of the religious state, the Paradise of delights, the earthly Paradise, sometimes even the heavenly fatherland: and of it she formed sublime conceptions, which within and outside her raptures she explained in words; she was often heard to say, that she not only did not envy any Monarch or King his sublimity; but not even the Angels and Seraphim themselves: Because, she said, the religious state professes the imitation of the incarnate Word, by the observance of the three vows, which is granted neither to Kings or Monarchs, nor to Angels or Seraphim. In all religious persons she represented to herself God, and honored Priests and named them Christs, but Nuns the Spouses of the Word. When of this argument she either spoke herself or heard others speak, she was often borne into ecstasy, and had many remarkable conceptions looking to the same, explaining to her own with most beautiful similitudes the perfection and dignity of such a state, and demonstrating the ways to attaining the same perfection. She would not have girls received into Religion, who did not seem to be drawn to it by the Holy Spirit. She esteemed greatly the benefit of vocation, and exhorted her daughters to strive to comprehend in mind its greatness, and to correspond to it by the study of perfection; saying, that after Baptism it was the greatest grace, which God could confer on any soul.

[130] She exhorted all to love Religion as a mother: Which, she said, is done, she inculcates the love of it to her own: when it is obeyed, and the Rules and Constitutions observed: although the things ordained in them be the least, because they are ordained by the Holy Spirit. But so frequently she inculcated to her daughters these words, Love Religion, that it seemed to some wearisome to hear the same so often: and being asked, why she did this so frequently; she answered, Because it little profits to have a precious pearl, if one know not its price; but what is not known, is neither loved nor esteemed. You are called that you may serve God, whom to serve is to reign; and that you may begin now on earth to do, what eternally you are to do in the heavens, praising him forever. She jubilated for gladness, as often as she heard that any person wished to become religious, especially in some Order in which observance flourished. But this befell her on account of the clear notice, which God had infused into her of the dignity of that state. Sometimes, speaking of her monastery, she said to the Novices, Love my religion, Love my Religion: and being asked why she called it hers, she answered, she loves the very walls of the monastery: Because God gave it me, and wills that I keep and preserve it: and therefore I desire that it appear beautiful and immaculate in his sight. But sometimes she was rapt into such an excess of love, that she praised the very walls of the monastery: which although then old, yet she said, These places indeed are ruinous, but O how beautiful! O how dear! Because namely they separated her from the world, nor let her see anything which could turn her mind away from God. She said also, that to some the sweet yoke of Religion does not taste sweet, this comes from their exercising themselves negligently in it. To a certain one also she said, that the best ejaculatory prayer, and often to be used, was this verse of David; I have chosen to be abject in the house of my God, rather than to dwell in the tabernacles of sinners. The Nuns being summoned on a certain day to carry wood: Esteem, she said, that you carry the cross of Jesus: and so sweet and so penetrating were these her words, that they rendered any labor sweet.

[131] she studies to keep religious simplicity: She willed, that in things pertaining to Religion simplicity should be kept: and because a certain one of the Sisters had too much adorned some little images, she reproved her, and would not have them carried out of the monastery. At another time when a certain one had elaborated something too curious for the uses of the sacristy, she rapt into ecstasy tore it. She watched moreover, lest the customs of the monastery should be at all harmed in food or clothing; or under the religious habit anything of vanity should be received. When therefore the monastery was still little and slenderly endowed, she set out coarser and vile foods and not very wholesome. But to a certain Novice marveling, how Religious women so kept could suffice for so great labors; nor does she suffer a vile thing to be contemned: the holy Mother answered: These foods are sanctified by Religion, and God imparts to them the virtue of sustaining bodies equally as if they were better: but when he will have us eat otherwise, he will provide also of the means necessary thereto, as afterward happened. She could not bear, that things however vile and simple in Religion should be contemned, as to food, clothing, dwelling, and the rest: Nay rather, she said, the viler some things are, the more we ought to esteem, love, and seek them, because we have professed poverty, and the poor make small account of nothing, knowing that precious things do not befit them. And this she perfectly observed, esteeming greatly the abject and vile things, which had been assigned her by Religion.

[132] she will not have weakness ascribed to nature from the exercises of the order, When any was infirm, she would not have it attributed to a stricter discipline or the exercises of Religion: but she said that infirmity was to be received from the hands and will of God. Nay also when any was not strong enough, on account of her weakness or another cause, for an exercise prescribed by the Rule or some ordination of Religion; she would not hear the word, I cannot: but bade her say, On account of my sins I do not deserve to be able to do such a thing: and so she herself spoke as often as the case required. She would not also have any show fatigue or weariness after the exercises of Religion: and so to a certain one more familiar with her, exceedingly tired, she said: What, dost thou think Religion is obliged to thee, because it uses thy labor? thou oughtest rather in the very weariness to jubilate for gladness. She esteemed any statutes of Religion, however small, as ordained by the Holy Spirit, and willed them to be esteemed as such by others: nor fatigue to be shown: and she said, that each ought to observe them, as if they had been procured for herself alone. But since she was the most observant of all, and was most promptly exercised in all things; although sometimes the Mother Prioress wished her to be held exempt, the labors being attended which she sustained out of charity, by reason of the sick Sisters or even the well, and the ordinary necessities of the monastery; and said that she should betake herself to rest, while the others gathered to the common exercises; she never ceased to take part in them, nor showed herself wearied: but if, through infirmity or occupations imposed on her by obedience, she were prevented, she bore it grievously.

[133] Not only was she herself most observant, but most zealous also that the rest also should be observant of the institute and manner of living; she commends the rigor of observance and she said, that they ought to be prompt to expose their life and shed their blood rather, than permit even the least relaxation of the Rule. But that she might be the more secure, that in her monastery the rigor of regular observance should be perpetuated; she exacted from many a promise that they would remain firm, lest the discipline should suffer any detriment. She said also, that those who had the knowledge of the perfection which is in the religious state, ought when they died to leave by testament to the others surviving the same observance, so for it would be that it should remain inviolate. That the other Nuns might be able through leisure to take part in the common functions of the refectory, choir, workshop, recreation, and others, she took upon herself the things to be done, by which she knew they would be hindered; and therefore watching by night, while they slept she labored, that in the morning they might find them done: but afterward, when any of the Sisters was absent from the community, either she herself came to her, for the sake of a friendly correction, and far prefers common things to private. or indicated to the Superior that the defect might be amended. She taught moreover, that not even the least part of the religious ordinations was to be postponed, not only to any own advantage, but not even to private prayer or devotion, however otherwise good: Because, she said, in those things which are done in common by all, we are certain that we do the will of God; in others which we do at our own judgment, not so: since to these a temptation and diabolic illusion can underlie. Therefore she did not trust those, who anxiously busy themselves to remain solitary, and to make many and long prayers besides the common usage, and being deprived of these are saddened, caring nothing that they are absent from the common occupations, provided they satisfy their own taste.

[134] But especially was she solicitous about the functions of the Choir, at which she was always present, as is said, Solicitous about the choir, unless either by disease or otherwise by obedience she were prevented from coming. But if from such a cause she had to be absent from the Choir, she willingly recited the Office with a companion: Because, she said, I have little spirit, but I share in the fervor and devotion of the Sister reciting with me. One of those, whom she more often used to this, noticed on one occasion, that inclining her head at the Glory be to the Father at the end of the Psalm, she grew pale, and her countenance as of one dying grew wet with breaking sweat, although the month was then December, at the Glory be to the Father, she offers herself a victim to God, so that she could scarcely express the words. She asked therefore, whether she were ill. But she answered: No: but my Confessor a Jesuit before I became a Nun, taught me, that when reciting the Psalms I inclined my head at the glory be to the Father, I should offer my life to the most holy Trinity, as suffering martyrdom for the confession of the faith, and stretch my neck to the executioner to be cut off. This I did just now a little more attentively: and therefore I grew pale, as thou sawest. The same also she taught her daughters, and was so accustomed to this act, that when sometimes shearing her own head at the ringing of the Hail Mary she had let herself down on her knees, her neck stretched out. rapt into ecstasy she made a like act, her head inclined bursting into these words, Ah! he comes not: he delays too much: behold a neck most ready: understanding namely that the lictor too tarried to take off her head; and leaving the bystanders to know, that she then made such an oblation of herself to God.

[135] When she heard the signal given for the divine Office, she was wholly roused, At the signal of the Office she flies with jubilation, kindling in herself the desire of praising God, so that in her very countenance appeared the inner jubilation of mind by which she was borne: but as soon as she heard such a signal, she let go whatever she had in hand, and willed that her Novices should do the same, to whom she said: That signal is the voice of God calling us: let us not delay to hear him, and execute his will. Hearing once the ringing for Vespers, she said to a certain Novice, O Sister! what good at length have I or thou done, whereby we have merited to be admitted to praise him in the company of Mothers and Sisters so holy? But by words of this kind she taught them obedience together with observance, and that all things, and teaches the attention to be kept there: which were to be done, they should do with previous consideration. But that they might go to the Choir with greater recollection, devotion, and reverence, she said; they were to consider, that in the Choir they stood before the most holy Trinity, unworthy of so great an honor; and that at every word it would be fitting to prostrate on the ground, with actual adoration of the divine Majesty. She moreover was present in the Choir with a modesty altogether Angelic and a Seraphic ardor: and although she was ill, yet she rose from bed, and went to Matins and the other Hours: but when she could no longer rise, she had the Office recited to her at bed by some Sisters.

[136] she takes care that the psalmody be not hurried, Not only was she herself diligent at the offices of the Choir, but also zealous that the same should neither be omitted, nor performed otherwise than in a most decent manner. But if she noticed them hurried, she vehemently felt it, and said: I do not dare to dispatch the divine Offices like other exercises or affairs of the monastery: and she preferred them to be said without solicitude and haste. But on a certain day amid the chanting, she rose from her place, and approaching the Prioress with humility no less than zeal, she said: Is it perhaps so hastened, because something more conducing to the glory of God is to be done? By which words she being admonished, noted the defect; and took care that it should be corrected. But if from modest bashfulness she durst not say anything, she asked license to depart from the Choir; not being able to bear, that the Office should be run through with so great haste. On one occasion to a certain Mother thus hastening she presumed to say: Mother, if thou wilt thus precipitate the Office, go out of the Choir. Finally she insisted and busied herself, that the Office should be recited lingeringly and attentively: and from the remarkable zeal with which she cared for this, what to others on account of the slenderness of the house would scarcely have seemed worthy of note, to her appeared a grave defect: and because she had great authority, and she obtains health for one fit to govern the choir: she brought the matter where she would. But although she had no voice for chanting, nevertheless she said the Lessons and chanted with as much effort as she could, as if she alone had had to govern and sustain the Choir. There was among the rest one, endowed with a talent for singing and governing the Choir, who because she was infirm abstained from that Office, not without the holy Mother's feeling. To her when she once excused herself, saying, that she did not seem able any longer to persevere in the government of the Choir; she answered: But I have prayed for thee, that thou mayest still be able to do it for thirty years. This one had been infirm for fourteen years, nor had any hope of convalescence from the judgment of the physicians; nevertheless for many years since she found herself well, and sings and governs the Choir very well, by a grace, as she believes, obtained for her by the holy Mother.

[137] Through the same holy Mother also the Rules and Constitutions of the monastery were brought back to a greater rigor and perfection, she causes the Constitutions to be reformed, than before they were, and there were added to them excellent ordinations. For often in her raptures she understood, that it was of the divine will, that the said Rules should be perfected; and she designated many particular points, which God willed to be added to them; and she had them consigned in writing, and at the end of her life received that writing and delivered it to D. Vincent Puccini, Governor and Confessor of the monastery, saying, that, since she was not found worthy to execute so holy a work, he himself should take the labor of rewriting the Rule and inserting those articles. After her death therefore the Rules and Constitutions were rewritten, by the consent of the Chapter; and those things which she had left being added, sent to Rome in the year 1609: which when the Father Vicar General of the Discalced Carmelites had recognized, Pope Paul V confirmed by a special Brief: and today by God's grace they are held in greater veneration, and perfectly observed, as they are now kept: with the solace and satisfaction of all the Nuns of that place. The zeal of this handmaid of God stopped not in her own place alone, but extended itself to all Religious Orders in general, and she desired to see all brought back to the first vigor and rigor and observance of the institute, in which they had been instituted by their Founders. Therefore she often in her raptures asked this of God, with an inexplicable affection; and, that she might obtain that grace, offered herself prompt to sustain whatever penalties it should please him to send her. she desires the Orders to be brought back to the first spirit. But she seemed in that desire wholly to be consumed; and since she knew not herself to be heard by others, she said, that she would willingly have been reputed a fool to that end, that running everywhere through the world, she might contribute something, to restoring the religious Orders to their original form.

[138] But the holy mother gave most beautiful spiritual documents, 12 of her documents for acquiring religious perfection, for acquiring religious perfection, and singly the following.

I. A Religious ought in obedience to be alacritous, humble, simple, and swift with perseverance; thinking the voice of the Superior commanding anything to be the voice of God, and esteeming herself unworthy that a command of obedience should become known to her, and the faculty of executing it should befall her: provided yet there be no doubt of offending God, the Rule, or her soul.

II. In occasions of suffering she ought to be alacritous and strong: thinking that this is the royal way through which one goes to heaven, and that this life is momentary; cheerfully also considering the gain, which patience brings; and how noble it is, in it to be exercised in imitation of the incarnate Word.

III. In humiliations, mortifications, and reproofs a Religious ought to show herself cheerful and quiet, not excusing herself, although she had not committed the fault of which she is accused; and thinking that humility is the gate, through which one enters into heaven; and that by its exercise in some part is dissolved that great debt, which she has contracted by her so great iniquity.

IV. In charity let her show herself glad and prompt: because through it service is shown to God himself in his members, which are we: and because, what is done to one of his least creatures, he reputes done to himself.

V. In prayer let her be humble, fervent, and resigned and persevering with reverence; considering that she stands before God present, before whom tremble the virtues of the heavens.

VI. In conversation let her appear alacritous, meek, humble, patient, prudent, taciturn; thinking, that all the Mothers and Sisters are so many earthly Angels, adorned with the image of God and his spouses; and remembering, that while still living on earth he said: A new commandment I give you, that you love one another, as I have loved you.

VII. In words a Religious ought to be humble, modest, and when there is need also cheerful; commemorating the words of Jesus saying, Of every idle word etc., and likewise that it is written, The speech of a virgin like the speech of God, rare and prudent. She ought also to strive to this, that she never speak unless these three considerations being premised, namely whether it be of pure glory of God; whether of the neighbor's profit, whether of present necessity that she here and now speak.

VIII. In silence let her be most strict: for whatever is said at the time of silence beyond necessity, is rarely without defect.

IX. In spiritual works let a Religious be fervent, not seeking her own esteem, and let her be conformed to the divine will: but outwardly let her have no account of her own body or of the labor to be done, with humility and resignation to the Superior.

X. At every motion and operation, both internal as external, she ought earnestly and lovingly to turn the eye of her mind upon God; asking help, nay begging him to work himself, speak, and think in us; offering also our actions to his glory, in union of those which the incarnate Word exercised.

XI. A Religious ought to consider, that Religion is a sacred place, and represents the Apostolic college.

XII. She ought to acknowledge in each of the Sisters the image of God; but seeing any one, who appears vile and imperfect, to think, that she has some inner gift, on account of which God is pleased in her.

XIII. In distributing the offices of Religion there ought never to be had regard of carnal nobility or any other vain thing; but only of the spirit and light, which is found in the creatures, fitting for the office to be enjoined.

XIV. When Novices enter Religion, care must be taken that there be deeply imprinted on their mind this consideration, how great a matter the worship of God is, and how before all other things the works looking to it ought studiously to be done; and with how great reverence and gratitude the most holy Sacraments of Confession and Communion are to be received.

XV. They ought to be instructed for spiritual exercises, and by words and examples animated to acquire true and solid virtues: there is also to be given them a clear notice of the dignity of the vocation, to which they are divinely called, and they ought to be taught the Rules and Constitutions of Religion.

XVI. A Religious ought to busy herself, that she be well instructed concerning the practice of all those things which concern the obligation of the Rule and Constitutions; observing and doing the penances prescribed according to the defects committed; but let her beware lest in her manner of living she deflect to any extreme, but accurately keep the Rule, which is the straight way.

XVII. A Religious ought, conformably to each one's office, in which she is found, to take care that each be provided for in her necessity, without any other regard or consideration.

XVIII. A Religious ought to esteem, that the Rule is to be kept by her, not considering whether this or that one accurately observe it.

[139] At another time she enumerated six virtues, necessary to a true Religious, 6 virtues necessary to Religious. and said:

I. In her internal or external exercises let a Religious never seek herself or her own advantage: and in the services to be shown to the neighbor let her have no account of her own body.

II. Let her have a mind so good, that from all that she sees in the neighbor she draw something of good, even from the very evil.

III. Let her feel and speak of the neighbor, as she would wish others to feel and speak of her.

IV. Let her have an intimate love and charity toward all the Sisters.

V. Let her be withdrawn, considerate, and circumspect in speaking.

VI. Let her always have an inner knowledge of her defects and of the benefits which God has done her; judging that she makes small fruit with them; and thinking always, that another would be much more grateful.

CHAPTER XIII.

Of the intense love of Mary Magdalene toward God and Jesus her spouse.

C. XLVII

[140] All human belief exceeds the love, which this holy girl cherished toward the blessed God, She always has her mind occupied with God and her beloved spouse Jesus Christ: which also in all her words and actions, and on every occasion she showed. And first she always had her mind united with God and occupied with holy thoughts, of God or for God: but as often as she was suddenly asked either by the Mother Prioress or by others, what she thought; she promptly answered, that she offered her actions to the glory of God, or united them with the actions of the incarnate Word upon earth; or that she rejoiced over the divine attributes, or over the manner in which God communicates himself to creatures, or something similar. But thoughts of this kind did not impede any external exercise of hers: even amid external works, for all her operation was ordinarily joined with such an abstraction of mind, that she seemed to lend to external actions only her body, and her soul (as it is wont to be said) to be more where it loved than where it animated. I shall say more. So greatly was her mind always united to God, that sleeping also and sometimes dreaming, she said most beautiful things of God; and the Novices even in midwinter rose from bed to hear her. Finally she had now come to this, that she herself said to a certain Novice of hers: It is all one, and in sleep. whether it be said to me, Go to prayer in the Choir, or, Go to any distracting exercise: nor do I feel any difference in either; nay rather, if I should say to thee, that I find God more in this than in that, I should believe that I tell thee the truth.

[141] Moreover her mind was often occupied in the works and mysteries of the incarnate Word, Three pauses at the time of the meal even when she sat at table in the refectory, and refreshed the body with food. But because by the usage of that monastery at the time of the meal three pauses are made, in which the Reader ceases to read, and rests a little, but the others often do something of devotion or of public mortification; this handmaid of God was accustomed at those three times to three diverse pious actions. In the first pause, she held her hands joined: and adored Jesus, in honor of that reverence which his sacred humanity bore to the Divinity, before he began to eat the food of works, that is, to labor for the salvation of souls; and likewise in honor of that adoration, which the Virgin Mary exercised, she aptly spends. when she saw him born in the stable and placed in the manger. In the second pause, she held her hands open, with the tips of the fingers placed upon the table, and thought how greatly Jesus delighted when he preached, and gave to his soul the redemption of our souls for food: for these were his food. At the third pause, she crossed her hands in a cross, and considered Jesus upon the wood of the cross, the work of redemption finished like one satisfied, and desiring no other food: for although he had created new worlds, and done infinite wonders, yet in none would he have been so pleased, as in that work. In a like manner moreover she kept her mind united to God and occupied with holy thoughts, about the mysteries of our redemption, in all her other actions through the day.

[142] And because it is proper to a lover, to will the same as the beloved person, she always most ardently desired, She desires the will of God to be perfectly fulfilled, in herself and in the neighbor perfectly to execute the divine will: and this was her chief desire, which from infancy she continually cherished, and the first grace which she asked of God was, that dying she might have fulfilled that will most absolutely. Of this also with great feeling she spoke: and often said, that she had never undertaken to do anything, unless she had believed it conformed to the divine will; nay rather, if having begun some action she had thought it not conformed to that will, nor ordained by God; at that very instant she would have intermitted it, however much her very life it should have had to pay; but on the contrary she would never have intermitted doing anything, however small, while she thought it to be of God's will. Nor did she desire or require any other grace from God than this: nay she would have believed it a notable defect, if besides it, she had asked any other grace of God. For she said: My joy is placed in this that I do God's will, not that he do mine: nor am I less bound to God when he hears me not, than when he bestows what I ask. She esteemed also so great a good to be the perfection of the divine will, that she said; If on one side I should see Paradise, on the other Hell; and should understand God to will that I should burn in those flames; I would of my own accord cast myself into them.

[143] So sweet to her ears was the name of the divine will, that as often as she sustained any pain, infirmity, adversity, and she loves the very name of it, or labor, if either she herself to herself or others suggested to her, It is the will of God that thou suffer this or that; she was at once wholly exhilarated, and the very suffering became light to her. But she said, it was a sign of one loving God, when one desires to do his will: and hearing this word, The will of God, she was at once rapt into ecstasy, and said to the Sisters; Do you not perceive, how much sweetness even this bare word contains, The will of God? But it happened on a certain evening, when the Nuns were going to bed, that she ecstatic went through the monastery, with great affection saying, that the will of God is lovable, and invited the others also to confess this. as a thing most sweet. Wherefore they having gone out of their little cells, and following her even to the chapel of our Lady, all with one voice by her example began to confess, that the will of the Lord is lovable. Whence she taking the greatest pleasure, exhorted all to this virtue; and, If you desire, she said, shortly to attain great perfection, it is needful that you strive to direct all your actions, that the will of God be fulfilled: for this intention has the virtue of sanctifying our works.

[144] Another effect of love is, that one hate, She does all things to the glory of God whatever he knows to displease the beloved. Hence that in Mary Magdalene the hatred of sin, explained by Puccini at number 108. But she on the contrary, not only with all her strength sought the glory of God, and to it directed herself and all her actions even the least even to the blink of an eye; but moreover, in every way possible to her, procured that it should be glorified in others. Therefore she often admonished the Sisters, to offer their works and do them to the glory of God; and would have wished to run through the whole world, exciting all souls to give glory to God; which she so greatly desired, that any day she would have wished a thousand times to lay down her life for the same. But sometimes wailing she said, that she marveled and could not grasp, how so great in the world is the rarity of those who truly seek the glory of God. Therefore also she tenderly loved those Religious, whom she knew sincerely to procure it: and teaches what is to be done, and accustomed her daughters to zeal for the honor of God, and that they should always strive to be united to him to glorify him. And when some said to her, that this continual union was impossible to man in this life; Actual continual union, she said, always thinking of God, is reserved for the fatherland; but so to be united to him, that the intention be always borne into him, is by no means impossible. For if we labor about creatures, for the profit of soul and body, and that not with any other end than that to God may be given his glory, otherwise not at all to work; and that perpetual union with God consists in this. it cannot be denied, but that by that reason we remain united with God: but if we labor for Religion, because Religion pertains to God, and whatever we do we do to this end that we may please him, and glorify him; it is certain that we cleave to him. So she studied to find various ways, by which she might kindle others into the love of God, and allure them to seek by any way the glory of God.

[145] But indubitable assurance of this affection is given by the inexplicable excesses, She extols his love in which about love itself she was engaged, for with countenance and eyes suddenly inflamed, she exclaimed: O love! O God who lovest creatures with a pure love! O God of love! O my Lord! It is enough, Jesus, it is enough: for the love with which thou pursuest creatures exceeds measure, and is excessive, not indeed to thy greatness, but to our vileness and abjection. Why dost thou spend so much love on me everywhere unworthy, O God? Then with the Crucifix in her hand she ran through the house, with an agility Angelic rather than human, exclaiming: Love, Love, Love: I shall never cease, my God, to call thee Love, the jubilation of my heart, the hope and strength of my soul. But to the Nuns following her she said, Know you not, dear Sisters, that my Jesus is nothing else than love, nay foolish for love? And fixing her eyes on the Crucifix she said, I call thee foolish for love, O Jesus, and shall always call thee so: who is wholly love; and so she went on as her own affection suggested to her. She desired to have a voice, which might be heard from the East even to the West, and through all the parts of the world even to hell itself, that God might be known and honored as true love: and in excesses of this kind sometimes a whole day passed for her; and the Sisters meeting her about the house she seized by the hand, and asked whether they loved Love: but if they answered that they loved or wished to love; she exulted with joy. Sometimes she seized the bell-ropes, and pulling them summoned Souls, that they should come to love Love; and considering, how little it was loved, she said: O Love, if thou findest not where to rest, come wholly into me: but then, not able to bear its abundance, she added: I cannot bear so much love, keep it for thyself.

[146] But then, feeling her bowels burned by the too great heat of that divine flame, she had no rest; herself wonderfully burning with the same, but she tore her garments, plucked up by the roots the herbs in the garden, and whatever offered itself to her hands she dissipated: even in midwinter sometimes not able to bear woolen garments, she unbuttoned her tunic and loosened it. But such a fire of love came upon her singularly on the feast of the finding of the Cross, in the year 1592, in the year 1592 she seems in a manner to be consumed when she was in the XXVI year of age: when in the morning, having received the venerable Eucharist, after she had remained one hour immovable in a rapture, she spoke for a long while of the excellence of the holy Cross, and then began to exclaim. O Love! O Love! O Love! O souls, created by Love, why love you not Love! But what is Love, except God? God is charity. Thou consumest me, O Love! thou makest me die, and yet I live. To these voices she added devout gestures and motions, and again exclaiming, Come, she said, O souls, to love Love: come to love our God. But because she felt her face kindled too much, she fanned herself with her veil; and running to the well, she drew a great quantity of cold water: and immersing her arms in it, and sprinkling her face, and filling her bosom; she did not seem able to mitigate the inner fire by which she was consumed. Finally, as I said above, with wonderful agility ascending the cornice of the church, she carried the Crucifix taken thence into the place of the Chapter, and from morning until evening she stood at its feet, embracing it and forgetful of taking food: amid the embraces of the cross. during which time she drew forth most beautiful conceptions, of the love of God and the mystery of the Cross: and often applying her lips to the side of the Crucifix, she sucked and swallowed as it were a certain liquor flowing thence.

[147] She showed moreover by various signs the great love, with which she was borne into God: and she was wont to express in conceived words the inner acts of the same love, Acts of inner love, 12. which for the public good it has seemed good here to set down, and they are of this kind.

I. To rejoice and be pleased in the divine attributes, that is, in the infinite power, wisdom, goodness, and love, with which God loves himself and all creatures.

II. To will to God every good, glory, and honor, which he has in himself and eternally will have.

III. To rejoice over that reciprocal communication, which the three divine Persons have among themselves.

IV. To rejoice that God is so great and infinite, that he cannot be comprehended by creatures.

V. To rejoice over that infinite love, with which God loves himself, has loved, and will love forever; and to congratulate that all creatures nor the blessed spirits themselves can love him so much as he is worthy: and to give thanks to his divine majesty, because it loves itself infinitely.

VI. To rejoice over all the treasures of those infinite graces, which the eternal Father gave and communicated to the humanity of the Word; and namely over the grace of doing miracles, and of drawing the hearts of creatures to himself.

VII. To rejoice, that the Father gave us creatures to the incarnate Word for an inheritance, and over that the Word himself is pleased in this inheritance, and in the souls of the just.

VIII. To rejoice over the love, with which the incarnate Word pursued virginity.

IX. To offer oneself to God in thanksgiving, for all the glory, honor, and beatitude, which he possesses and will communicate to us, and for all the gifts and graces conferred on creatures.

X. To say to the Lord; If I this moment could give thee all the glory, honor, and praise, which at once now all the blessed in heaven and the just on earth give thee, I would willingly do it: but since I cannot do this; receive, I pray, my benevolent affection toward thy Majesty.

XI. To offer oneself to God, and to wish to gather in oneself all those perfections in which he is pleased, that we may have them in the manner he himself wills.

XII. To incline the will to love a creature, only because God loves her: and to rejoice together in the love with which he pursues her: but the impossible case being given in which God himself should will that some creature should offend and afflict us, yet to wish that she should have all the perfection and glory of the Seraphim, even if she should spend it to our offense; making a pact with God, of not willing anything other than what he himself wills.

CHAPTER XIV.

Of the great desire of holy Communion, and that others might communicate worthily.

C. XLVIII

[148] So ardent a love toward God and Jesus Christ his son, kindled in her a great desire of enjoying him, That she might communicate daily in the most holy Sacrament of the Eucharist, and of uniting herself to him: although we can also maintain, that so intense a love was in her the effect of that holy Communion. It is already said above, that from infancy, when by defect of age she could not yet communicate herself, she rejoiced to behold others communicating. Having afterward entered the monastery, through all her life she ordinarily communicated daily, except when perchance she was hindered by taking medicines: but that she might be able to do this, she endured not a little. For when she was infirm, a fever had so weakened her, even sick she creeps up the stairs that she could scarcely raise herself on her feet: and yet from desire of that heavenly food, she rose and came to Communion with the others every morning, although the place was distant not a little, and three stairs were to be ascended that she might come thither: nor did she cease to do this before at length she saw it necessary that she should be brought between arms, because then she consented to remain in bed and there communicated: nor that yet without the highest difficulty. For since she could not in the evening take at once so much nutriment, as was necessary to sustain life; she had to be fed every three hours: but if more time were interposed, she felt herself vehemently exhausted, and awaking was seized with a vehement cough. Nevertheless, lest she should be deprived of holy Communion, and remains fasting, she endured that trouble every night, until in the morning the Priest was present who should bring it to her. But if any exhorted her that for the sake of soothing her torments she should take something of food, she answered: I too greatly need that spiritual help: more than this I ought to do for Jesus, and I offer him this little tolerance in preparation, and as long as I can I wish to suffer for him. For although I perceive no more even the least taste from Communion, and thence takes strength. because my Jesus has withdrawn it from me: yet I receive peace and quiet of heart, nay no other quiet do I find in this my infirmity. But she said, that she experienced a notable difference, when on account of medicines to be taken she was compelled to give up Communion: because communicating she seemed to herself to receive strength and vigor, to endure the sorrows and troubles of the disease; but otherwise she experienced a certain failing of soul, so that once from the aforesaid desire on a certain morning she suffered a swoon.

[149] At the signal of Communion, But when she was well, she could scarcely await the wonted hour of Communion; and was held by so great a desire of it, that sometimes inadvertently she anticipated the order wont to be observed, and ran before the Superiors themselves and the elder Mothers. Often also from too great desire she was rapt into ecstasy; and so rapt she came. But if in some more remote place she was occupied with the manual exercises of the monastery, the signal being given for Communion, she at once betook herself thither; sometimes from haste forgetting to let go what she had in her hands. So on one occasion it happened that she occupied in kneading bread heard the said signal, which yet the others on account of the distance of the place did not hear; and so, as she was with bare arms and holding two masses of flour in her hands, she communicated: because since she was then also in ecstasy, it was impossible for the Nuns to take them out of her hands. At other times rapt into ecstasy, at that signal she was restored to her senses; but Communion taken she was soon drawn back into ecstasy: but ordinarily after Communion she persevered in the very rapture, and had most beautiful conceptions concerning this most divine Sacrament.

[150] she greatly feels herself deprived of it: She was wont to speak of it with so great affection, that she inflamed all who heard. It happened on a certain day that the Father Confessor being somewhat ill, delayed to come at the wonted hour of Communion: wherefore the Mistress of Novices, namely Sister Evangelista, thinking the Father would not come that morning, commanded her to take the breakfast which she needed. The good daughter stuck somewhat astonished, showing that she did not yet despair of Communion, yet at length she obeyed. Scarcely had she taken the breakfast, when behold the Confessor came, and the signal is given. Then Sister Mary Magdalene, considering that she had made an irreparable loss of so dear a pledge, broke into lamentation, and moved her Mistress herself to like tears. But so great a desire of hers was born from the clear knowledge and intense love of that divine food, as can be gathered from the following case. She once gave the Exercises of S. Ignatius to a certain daughter of hers; and when she had made the meditation on the institution of the most holy Sacrament, in relating its course she said, that she had stuck in considering the love, with which Christ instituted it, nor had advanced further. There was no need of more for Magdalene to go into ecstasy, often repeating these words: When one stops in love, it is not possible to go further, but in it one must remain.

[151] Three times she gave in a rapture a sign, that from the hand of Jesus himself she had received Communion. she receives it from Jesus himself three times: The first on holy Thursday in the year 1585, when she shared in the Passion of the Lord Jesus Christ, in the XIX year of age, when she was still in the Novitiate: for running through the whole history of the Passion, when she had come to the contemplation of the supper, in which Christ instituted that Sacrament; she composed herself in the act of one communicating with great devotion, opened her mouth, and again closed it, and with her hands clasping her breast gave an indication of inner taste, and uttered these words: My beloved, white and ruddy, has placed himself in my soul. Enlarge my heart, that he may bring every creature to the communion of thy body and blood: but after the rapture as was her custom she related to her Prefects, that she had received Communion from her Jesus. The second time the same was done on August VII, on the feast of S. Albert the Carmelite, when clothed in the habit which went forth from the wounds of the Savior, she said; Lord I am not worthy, opened her mouth, remained recollected, instituted a colloquy with her Jesus, and then related what had happened. The third finally on holy Thursday in the year 1592, when again she shared in the Passion of Christ, and all was done as before.

[152] But she prepared herself for holy Communion with the greatest devotion and humility; and she worthily prepares herself, and so profoundly penetrated the great works of that divine food and her own misery and vileness, that coming there, she feared lest the earth gaping should absorb her alive, and she said; Did I not think of the blood which Christ shed for me, I should not dare to approach this divine table. But the fruit, which for herself she drew from the continual use of this heavenly food, was a most close union with God, and a most perfect love of his Majesty. But through the day she most frequently came to visit and honor the same most holy Sacrament, and stood by it with all affection of heart. she again and again adores the Eucharist: When it happened that she could see the Sacramental species, or they met her about the house to be carried to the sick, or on any other occasion; she jubilated, nor could she contain herself in her place, but came as near as was lawful, although in this otherwise she strove to hide herself. But on a certain day she said to one of her familiars, O Sister, if thou knewest how great joy I have within me, thou too wouldst rejoice and jubilate. Then to her praying that she would indicate to her the cause of so great joy, she answered; Our Father Confessor wishes to expose the most holy Sacrament uncovered upon the altar for one whole day: nor could she contain herself for gladness.

[153] she uses frequently Confession Although she communicated every day, yet when an octave had passed within which she had not had opportunity of confessing, although she was tormented by the goad of no fault, yet for reverence of the Sacrament she would not have dared to approach it before she had reconciled herself: For it is too great a thing, she said, to receive God. The custom of that monastery is, that when the Religious cannot communicate on account of some impediment, whether because their Confessor is infirm, or for another cause, and spiritual Communion they all communicate spiritually: and to that end, the wonted signal being given for Communion, all gather, and together for half an hour pray. On such an occasion when she was in a rapture, she said I confess, and Lord I am not worthy, seeing holy Communion offered her by S. Albert the Carmelite, and did all that she was wont to do in that act: and the rapture finished she narrated, that she had seen the aforesaid Saint, who going around with the sacred Ciborium, imparted Communion to each of the Sisters.

[154] Her charity extended also to this, that she earnestly desired, that the other Religious also, she kindles a like hunger in others especially in her monastery, should conceive a great hunger of that most holy Sacrament, both for the glory of God and for the salvation of their own souls. And therefore she was often seen to weep, when she knew that any had of her own accord omitted Communion; and if she could she came to her, and showed her error, and persuaded its frequent use, saying: Thou knowest not, Sister, of how great a good thou hast been deprived this morning by not communicating: and she set forth the great goods which by communicating are acquired, and the injury which is done to the love of Jesus by such an omission. She prayed instantly to God, and exhorted others to ask the same with her, that he would deign to continue to that monastery even to the end of the world the grace of frequent Communion, and to grant Governors and Confessors of such kind to whom that thing should be at heart: for she esteemed, that that abstraction from intercourse with seculars, and takes care lest any be without it. which she saw in her Congregation, was the fruit of the most holy Sacrament; and often affirmed that she so believed, nor that without it that alienation from the world so dear to her was long to be preserved there. On a certain day on the feast of S. Augustine the XXVIII of August, the Communion of the Sisters being finished, there had remained two not communicated, and now all the Masses were ended; when the blessed Mother placed in a rapture, came to the grating and knocked. The Confessor ran up, and she begged, that to those two also he would do the charity of offering them Communion, as he did; but she returned to her ecstasy. At another time, when on a Thursday a certain one had not communicated, which day she called, as is said, the day of Love; Magdalene meeting her, said: Thou this morning hast not received Love.

[155] Her daughters asked of her the manner of preparing themselves for Communion, and she said: She teaches the manner of preparing oneself from one Communion to another, It suffices attentively to consider and well to apprehend, that what is received is God; and to come to it with purity of heart, humility, and the memory of the Passion, as he himself commanded us. She said also, Until Vespers spend the time in thanksgiving for the Communion received; but from Vespers until morning in preparation for receiving it; and think to dispose one Communion to another. Offer also in preparation all the actions of the whole day, doing them from an affection of gratitude and love and the desire of pleasing God. Wish to help the whole world, by kindling in all creatures a hunger of the most holy Sacrament. Think, that you come to the greatest of all actions, which can be done; namely to receive the great God; and remember, that, since you are worthy to be plunged into the depth of hell, Jesus does you so great a mercy, that he gives himself to you in this Sacrament. With what purity ought your heart to shine, about to receive the fountain of all purity? If you have any complaint with another Sister, take care that before Communion you feel in yourselves an inner sweetness toward all; and when you feel it not, ask Jesus that he give it you: but if you feel a prompt will of spending blood and life for that Sister, provided it were the will of God; I tell you, come freely to communicate.

[156] and she sharpens the desire of it in the Novices: Sometimes, to excite devotion in her Novices toward the most holy Sacrament, she said to them: My little souls, still so many hours remain before you receive Jesus, prepare your hearts for him. At other times she asked them; How many hours remain to receiving Jesus? for that time ought to seem to us a whole year. She said also, that one Communion well made, suffices to make any soul holy: and that therefore such a fruit does not appear, because the greatness of the thing which each one who communicates does is not penetrated. On one occasion she bent her knees in the midst of the Novices, and with hands joined before her breast in a cross, with great affection uttered these words: O Sisters! if we comprehended, how at that instant, in which the Sacramental species persevere, the divine Word works within us the same, which he works in the bosom of the eternal Father, where the Word is in the Father, and the Father in the Word, and in both inseparably the Holy Spirit; in receiving the Word, we should receive the whole most holy Trinity. O if we knew this! O if we penetrated it! we should not come there so unprepared and as it were by chance, nor should we let so trifling excuses and occasions creep upon us: but before we gave up Communion, we should attentively consider what this is. But it is scarcely credible, how great energy words of this kind had, uttered with so great affection, in those most well-disposed young women.

[157] After Communion she would not have one go at once to the exercises of the monastery; but bade some little time be given to enjoying, she teaches what is to be done after it, praising, and giving thanks to so great a guest, whom they had received within their breast; and to exciting amorous affections, and commending to him the necessities, both proper to each one and public of the whole Church: and she said this was the time, in which it was to be learned from God, how he is to be served according to his will: but he who has Jesus for teacher, needs no other books or magisterium. That time is the most precious of all that we have, and the most opportune for dealing with God, and giving him the occasion of purging, illuminating, sanctifying our souls, and satisfying their appetite: nor can any more efficacious means of acquiring perfection be devised. These and other like precepts she gave to her own for holy Communion, and she had received divinely the grace of seeing Jesus within the breasts of the Sisters under various forms, and she sees Jesus within the breasts of those communicating. now as an infant, now as a boy of twelve years, or a man of thirty or thirty-three years: in others she saw him suffering, or crucified, according to the thoughts, desires, perfection, and capacity of each Religious. There was when being in the company of others, she turned her eyes upon all, and afterward said to a certain companion of hers; O how great a love I feel toward all the Sisters, considering them as guardians of the most holy Sacrament, which they so often receive, and bear hidden within themselves. On a certain Easter day, sitting at table in the refectory, she had a countenance so cheerful and joyous, that she seemed to flow with gladness: which a certain Novice of hers who ministered to her noticing, confidently coming asked, whence that gladness proceeded. But she answered, From the beauty of the divine presence: for I see Jesus resting in the breasts of all the Sisters. To her further asking in what form; she replied, In all I see him raised again and glorious, such as today the Church represents him. And this said she gave up the dinner, and rapt into ecstasy so remained a while, instituting a devout colloquy with Jesus.

CHAPTER XV.

Of the remarkable charity of the Saint toward the neighbor and her zeal for the salvation of souls; likewise toward the Novices, Lay-sisters, and the sick.

Chap. XLIX

[158] The greatest in this handmaid of God was the love of charity toward the neighbor, and zeal for his salvation: Burning with great zeal for souls, and therefore she willingly conferred all the strengths of body and mind on his corporal or spiritual help; to such a degree that for that cause she was prepared to be deprived of every advantage, and to undergo any labor: but she said that she loved the neighbor, because he had been made to the image of God, and Jesus loved him and had redeemed him with his blood. But that I may pass over those things, which she did in her childish age and outside the monastery; in Religion she so zealed the salvation of souls, that she said she in a manner envied the little birds of the air, which can fly wherever they will: because without prejudice to her profession she would have wished to fly through the whole world to convert souls; and sometimes she said: I would wish to be able to go to the infidels even into the Indies, and to take those little sons of the Indians, and teach them the principles of our faith, that Jesus might have those souls, and they might possess Jesus: and so great was this desire, she kindles it also in others: that even sleeping and dreaming she spoke of the conversion of the Indians. When therefore at table she heard read aloud letters and relations from the Indies or Japan, and that some Fathers of the Society of Jesus had been martyred for Jesus; she seemed to melt, and to be wholly kindled and inflamed with the desire of being in those parts, and of cooperating in the conversion of souls, and of exposing her life to martyrdom for the love of God and of them. But hearing read in the Novitiate the Life of S. Francis Xavier, and how many souls of those infidels he had converted to God and baptized, she said: Let us too ask for some of those souls, and for it let us offer whatever we shall do today: nay let us ask as many souls, as we shall move steps, or words we shall pronounce during the divine Office, or as often as in washing our hands we shall plunge them in water, or sewing draw the needle through the stitches: and in this manner she sharpened the zeal of her daughters.

[159] She said once, If our Lord had asked me, as he asked S. Thomas Aquinas, what reward I would ask; I would have answered, she complains that she contributes little to their salvation, The salvation of souls. Nor almost, so to speak, did an hour pass, in which she did not say some word, to indicate that her most ardent desire. She was once found weeping profusely: and being asked the cause of her tears, she answered, Because I seem to myself to be idle, and to do nothing for the service of God and the salvation of souls. She often said, with S. Catherine of Siena, that Jesus complained, that he had no one who opposing himself to his wrath would pray for sinners: and she added, We shall have to render account to God of so many souls which now burn in hell: for if I and you had been fervent to pray for them, and to offer the blood of Jesus Christ, commending them instantly to God; God perhaps would have been appeased toward them, nor would they now be in those torments. She said also, that if it were the will of God, prepared to suffer anything for it: she would willingly for the salvation of souls remain in hell, provided there she did not hate God nor blaspheme him. But this zeal was born in her from this, that Jesus often showed her the beauty of a soul, which is in the state of grace; and the deformity of that, which is in mortal sin: and therefore she mourned and deplored the offenses of God, and ordinarily prayed for the salvation of souls and the conversion of sinners. Often also in her raptures she supplicated God, that to that end she might be permitted to suffer torments, sorrows, infirmities: nor that she was rarely wont to be heard, appeared from the conversion of those sinners, for whom she had prayed. Her Confessor once commended to her two of this kind, and she for several months offered for them her prayers and penances: but afterward the Confessor said to Sister Evangelista, that the prayers of Sister Mary Magdalene had been heard, because those two had been converted, and brought back to good fruit.

[160] It would have been grateful and pleasing to her, to be deprived of all grace and spiritual taste and divine gifts, for the help of souls and the conversion of sinners, and to lack any good whatsoever. provided (as she said) there were left her the grace of loving God and honoring him, and serving him and helping souls. But on one occasion in an excess of mind she said; Lord, if thou wilt deign to grant me the souls which I ask of thee; I will say also that I am prepared, not to come to the glory and felicity which thou hast prepared for me. But to her Sisters she said; Let us not be conquered by seculars: who knows whether many souls have not remained without conversion, because we were not diligent and fervent in praying for them? she fervently prays to the same end, Nor indeed shall we have to render account only of evil works; but also of the good, which we could have done and neglected. Often she inculcated to her Novices, that they should offer to God the blood of Christ for sinners: and it seemed little to her, to do this fifty times in one day. She sometimes rose at midnight, and then before the most holy Sacrament giving free rein to her tears, she asked the conversion of sinners: and because she knew, that in the time of Carnival God is more grievously offended by sinners in the world than at other times; she then commanded each of the Novices to take the discipline, and to recite the seven penitential Psalms. and she scourges herself, But since she was wont at night to rouse the Nuns to Matins, on the night of that very Fat Thursday (as they call it), the Florentines name the day of Berlingaccio, a pact being made with some other Sisters, instead of the little bell to be rung at the fixed hour, she went round with them the whole convent and all the cells, scourging herself for sinners. But as she daily devised new and new means for their conversion, so she also taught them to others.

[161] In Lent, when harlots are wont to be brought to hear the sermon of Magdalene, she most solicitously commended them to the prayers of the Nuns, namely for harlots, and said, I commend to you my sisters. But one asking, what sisters she meant, and hearing this; she marveled at her great humility, who although she had a soul so pure, numbered herself among harlots. But for them and others like them she undertook most rigid penances; and burned her flesh with burning wax, which she made drip from a three-pound candle, so that drops of wax mixed with blood remained in her very tunic. She often wore for them a hair-shirt, passed the night wakeful in prayer, pressed her members with pincers until blood broke forth, in diverse ways torturing herself for them. scourged herself with an iron chain: and because in such an act she shed copious blood, lest it falling on the ground could be noted, she either spread the pavement with a sky-blue cloth, or washed it with water; yet her inner little tunics remained bloodied. Taking once the Crucifix into her hands, she said: Thou Lord, didst will to die on the cross, and to give all thy blood to sinners: I too, my God, would wish likewise to pour out mine and be deprived of life, that they might be converted. In a certain rapture she once showed that she saw a Priest, she obtains the conversion of a wicked Priest: led far from the way of salvation: and she prayed so greatly for him, that she quickly merited to see him in a better state: and she began also to pray for other Priests, whom equally with him she saw stained with sins, saying, O Lord, if those who are the light of the world, dwell in darkness, how much more other creatures? If those who are the salt of the earth, become insipid, how shall they, O my Jesus, be able to season others? how shall they show them the way of coming to thee, if they themselves walk by the contrary road? And so instantly she supplicated, that she showed also that she saw these brought back to penance. she prays for the Church and for the Pope. Finally with great zeal she often commended the whole holy Church, and its head the supreme Pontiff, and was wont ordinarily in her raptures to remember him. And on one occasion on the feast of Pentecost suffering an ecstasy, she asked a certain Sister there present, whether that day she had commended the supreme Pontiff and the Church to the Lord. But she denying it, with astonishment and great zeal she said, An excellent spouse indeed, who does not daily pray for the Church of God: adding also other things, which rendered her sufficiently pricked.

CHAP. L

[162] But that zeal of charity, which toward strangers was so fervent, much more wonderfully fervored at home toward the Mothers and Sisters of her monastery, Bidden divinely to be thirsty for the exercises of charity, to all of whom she strove without distinction of persons to be an edification, help, and solace: whence she was commonly called the Mother of charity, and the Charity of the monastery: and that charity was pure and sincere, without regard of any own advantage; since in them she considered not persons, but souls: whence she called her daughters by almost no other name than Souls. In the year 1593 on the XXIV day of August in a rapture, she received certain Rules to be observed from Jesus, one of which bade, that she should be thirsty like the stag for the waters, to exercise charity toward his members, that is rational creatures; and should make no more account of the weakness and fatigue of her body, than of the mud which is trampled by the feet. This rule she observed so rigidly, that she was at once the mother and the common handmaid of the whole monastery, in every necessity of any one, corporal or spiritual, whether she were a Nun or a Lay-sister. When some exercise or art was needed in the monastery, and few remained versed in it; she, lest the Community should be deprived of the necessary service, busied herself to learn it. If she saw any Religious afflicted, she from compassion was rapt into ecstasy, and entreated the Mother of God for her. she most eagerly spends it on the tempted or afflicted Sisters, Nay also by others' afflictions she was more affected than by her own: whence as often as she noticed any one, suffering something inwardly or outwardly, when she was infirm; at once forgetting her own sorrow, she girded herself to console and help her.

[163] During the five years of her probation most afflicted, and amid the bitter torments of her last disease, she found nothing more efficacious, for soothing the sense of her own sorrow, than to remember others' afflictions. Often whole nights, raised on her feet she stood, to console the mournful and tempted: and if she found any such fasting, with her own hands she put food to her mouth, and herself took of the same to animate her, as it were the mother and handmaid of all: with sweet words raising her by the glory of Paradise to equanimity, and taking the highest pleasure if she rendered others consoled. But it was needful to take care, lest in her presence there should be discourse of any necessity of the neighbor or of Religion: because she would at once have deprived herself of every advantage that she might accommodate another; and she made more account of succoring the needy, than of spending time in prayer or spiritual tastes. Whence when on a certain occasion she was to do the Exercises of S. Ignatius, she intermitted them; and being asked the cause, she answered, I left God for God; and that to help a Sister any woman whatsoever to whom some trouble had come. But that she might cover this charity of hers, she would say that she was unfit for prayer, and therefore it behooved her to be occupied in external actions.

[164] Now there were three kinds of persons toward whom her more abundant charity shone forth: especially toward the Novices, namely Novices, Lay-Sisters, and the infirm. To the Novices she was like a beloved mother, who embraces her dear offspring with visceral love, as though she herself had borne each one; and to those running back to her in their temptations and tribulations, the sign of the holy Cross being impressed upon their breast, she very often delivered them. Among these one, who in the world had been poor, feared to be excluded from the reward of voluntary poverty, because she had relinquished nothing, and saw herself provided with all necessaries. But she herself said to her: As often as you shall be assailed by such a thought, protest before God that, if you had possessed all the treasures of the world, or had been an Empress, you would have renounced absolutely all things for His love; adding that she should thereafter return to her, when the same thought recurred. to console them, She returned I know not how often, but the last time found her praying; and she, rising, the Cross being made over her breast, dispelled the temptation.

[165] For the twelve years in which she was Instructress and Mistress of the Younger ones and of the Novices, she trained those daughters of hers with incredible zeal and charity, sparing no labor; but when she was Superior, and knew that about the more solemn feasts she suffered more frequent and more lasting raptures, anticipating them, she distributed among her subjects various offices, especially in aid of the Novices and the infirm, to be performed at fixed hours; but when the hour drew near, even in her rapture she remembered them, especially when they were sick: and took care that what she had ordered should be carried into execution. If it happened that some Novice fell ill, she rendered them attentions so great and so assiduous, that even those who had recently come from their father's house, and from the arms (so to speak) and embraces of their mothers, would say that these were far greater and tenderer than they could have experienced there. She was present by night most vigilantly; and, if she heard even the least sigh, raised to her feet she ran back to the bed of the sick one: she even put food into her mouth with her own hands, with such alacrity of countenance that she seemed to be receiving, not rendering, a service. Never did any word issue from her mouth to the prejudice of her neighbor; but she always excused others' failings and imperfections, especially before the Novices, that she might accustom them to do the same; and she would say that one's neighbor, if brought into discourse, is as easily hurt as glass is broken if struck. She never omitted any work of charity which she believed to be in her power; and she reckoned that day lost in which she had not exercised toward someone that same virtue, with which she seemed unable to be sated.

[166] The services which she rendered to the Lay-Sisters about their offices and in their company likewise to the Lay-Sisters, lightening their labors, surpass number: for she would fatigue her body, and do alone as much as four Lay-Sisters, or even more. For six continuous years she helped one Lay-Sister by night to knead bread; and she herself rose first from sleep, and began the work; and, as though she herself had been one of the Lay-Sisters, she carried the made bread to the boards, and with great labor placed it in the oven, although she was of a most delicate constitution: and she was almost always with the Lay-Sisters, not only to knead bread, but also at the wash-house and other services. When the linens were to be washed, she carried in the wood, and filled the cauldron; and before the Lay-Sisters, rising by night, she kindled the fire, heated the lye, and began to wash: but by the assiduity of this work one bone in the wrist of her hand was dislocated to her, and turned to the contrary side. At other times by night she performed the services of the Lay-Sisters, and spent five and six hours cleaning their linens, and forestalling the works by night, lest she should seem to be doing it by day: and since she was Instructress of the Novices, she would send them through the house, to seek out soiled linens which she might clean by night. In those offices in which she had companions, she always took to herself those which were of greater labor, washing, scouring, sweeping, drawing water; and she often wished to do all things herself, that she might relieve the others; and it could truly be said that there was none of them whom she did not in some particular thing accommodate, and she drew the others by her example to a like charity. But when by night she helped the Lay-Sisters as they labored, she would admonish them to interrupt the labor and rest between whiles, but she herself briskly continued the work: but being asked to spare herself, she would say that she had ass's flesh, to which labor was profitable, not harmful; and nevertheless she seemed to herself useless and almost idle, saying that one ought not to indulge rest to the little ass, but to keep it day and night laden.

[167] She had undertaken, with one of the Lay-Sisters, the Office of the morning awakener, to be exercised by turns weekly: but it happened that the other fell ill, She performs the morning awakening for 15 years, and Sister Mary Magdalen begged her to let her alone discharge that office; Since, she said, otherwise I do not sleep either: and so for whole fifteen years she went on alone to awaken all the nuns to Matins. If any of the Lay-Sisters showed herself unwilling either that she should do some service, or that she should help her doing it; Do not, she would say, Sister, take from me the merit of this work: let me do this, afterwards you too will do something for me: for it is better if one of us labor for another, than if we do something for ourselves: for laboring for ourselves and our own advantage, we can serve self-love; not equally while we labor for others. But when, because of the other occupations of her office, she could not be present at the labors of the Lay-Sisters, she would say to herself, These poor little ones have labored so much, and she makes the others' beds. I wish that the work being finished they may be able to rest; and she would go and make up their little beds, and sweep out their cells; whence they remained confounded at the excess of so great a charity. But although she conversed so familiarly and meekly among them at the common labors, yet she added to her conversation something of so great gravity and majesty, that they could not from thence take occasion of excessive familiarity; but all so revered her, that in her presence none would have dared to utter an idle word.

[168] Inexplicable, moreover, was the charity which she used toward the infirm, and she seemed to envy the Infirmarians: for she would say that she would discharge no office more willingly, She desires the office of Infirmarian, and therefore she spoke of it with great relish, being heard now and then to say, Would that I were Infirmarian, I could do this or that, and help the dying thus or thus, which now is not permitted me as I would wish, being distracted by the incompatible functions of my office. She herself fell ill at one time and said: Indeed I willingly fulfil God's will: but if He had willed me to be the servant of some infirmary, O how great a grace I should seem to have received! I would render to those sick ones all the services possible to me: for since I see myself neither worthy nor experienced enough to direct souls and to instill into them the knowledge of God, in which I should otherwise be engaged more willingly, that at least I might serve bodies. If any of the Lay-Sisters being sick had to take daily, in mid-winter, before dawn, a prescribed decoction; she would offer herself to carry it to her, the Infirmarians resting meanwhile, and she serves the sick most diligently: lest on that account they should suffer inconvenience and cold. If any was more grievously ill, she was the first to visit her: and being Mistress of the Novices, she went and returned to her so frequently, that it appeared she burned with charity, and had no regard for her own body that she might accommodate her. She foresaw and forestalled the necessities of the infirm, lest by too much care for themselves they should be distressed; and she dealt with the Superiors that they might be provided for. If she knew that anyone lacked something which she herself had, she deprived herself of it willingly that she might yield it to the other; but if she did not have it, she sought it solicitously. When she saw the sick tormented, How I would wish, she would say, to steal away these pains of yours from you! For since I am of a coarser constitution, I should feel them less. But she procured that there should be at hand for them whatever could soothe their torments: and the nuns greatly rejoiced to have her assisting in their sicknesses, because of the solace which they perceived, seeing this Blessed one performing the humbler and baser ministries of the infirmary.

[169] she provides fitting little comforts for the convalescent. She was studious to devise for the convalescent the things that should be to their taste: and if any sweetmeats were offered to her, she immediately remembered them: and license being first asked for them lest they should blush, she brought them to them of her own accord: at other times she cautiously contrived that they themselves should not know whence such delicacies came, lest thanks should be rendered to her on their account. Nay even while still herself sick she deprived herself of many things, offered for her solace or convenience, that she might impart them to others: and that she might induce them to accept, she would show that they did not taste good to her or did not suit her. But it was worthy of admiration, how, holding her mind continually united with God, she could have care of the most minute things, useful to her neighbor: and whenever dismissed from rapture, she was at once wholly transferred to thoughts of this kind. She served at one time a certain Sister, hectic and blind, She serves a blind woman for a whole year: whose name was Charity, for a whole year as a handmaid, sweeping the cell, making the bed, washing the linens, and rendering her other ministries. But when she had come to the end of life, for the whole last ten days and nights she most vigilantly attended her, never putting off her clothes: but being asked by the Prioress why she ministered to her with so singular a care, she answered that Jesus had appeared to her in the form of a poor little one, and had said that if she wished to do a thing pleasing to Him, she should minister to Him in this His spouse. At another time, in the month of December, she ministered for fifteen days and nights to a certain nun, who was called Sister Barbara Bassi, never putting off her clothes, or lying down on a bed, but taking a little sleep upon a chair. she is present for 15 continuous nights to a dying woman: In like manner she ministered to a certain Lay-Sister, Sister Matthea, whose putrefying leg swarmed with worms, and from thence so great a stench was produced, and such an abominable abundance of pus issued, that, lest it should give trouble to the other sick, she had to be kept apart in another chamber: but Sister Mary Magdalen cleansed her sores, drew out the worms and the matter, with such great affection that she even applied her own mouth to the ulcerated abscess, as the sick woman related to the Prioress, she licks a certain one's ulcers. and she herself confessed the same, being interrogated through obedience. Finally, however many other nuns or Lay-Sisters were in her time brought to the infirmary, all experienced her singular charity.

[170] She provides spiritual comforts also: Nor did she render them only corporal services, but also many spiritual ones, comforting them and exhorting them to patience, or reading aloud to them spiritual books: but if through her occupations she could not do this herself, she sent to them either her companions or some Novice. Wherefore each one wished that this handmaid of God might be present and assist her in the hour of her passing; which she did most willingly, reading aloud the Passion to the dying, speaking of God, suggesting various acts of devotion various ones: but when she herself, lying on the bed of her last infirmity, could no longer approach by herself, she had herself carried to the dying, saying: Since the Bridegroom has not yet come to lead me away, I wish to be present at least to others whom He comes to take to Himself. She remained with the bodies of the dead until they should be committed to burial; and praying for them almost always, she was rapt into ecstasy, as has been said: and when she saw that their souls were in Purgatory, she suffers many things for the dead, she offered herself to suffer something for their deliverance. But this often befell her, and she felt her flesh as it were lacerated by dogs, or gnawed by serpents; and she fasted for them, performing disciplines and other penances. She saw also the pains which they suffered, and the faults by which they had merited them; but afterwards she saw them go forth free and be borne into heaven, and their glory there, and the virtues by which they had won it for themselves. Nor did she only thus see the souls of her own nuns, but also often those of kinsfolk and other persons, who were commended to her prayers.

CHAPTER XVI.

A certain Morning exercise of the Saint, with the oblation of herself, and five petitions to be made for Religious Orders.

CAP. LI, CAP. LII

[171] How great a purity of conscience was present to this handmaid of God, I could testify with most ample words, The author as Confessor testifies to the purity of her conscience. as one who very often treated with her concerning the same, and for three continuous years was her extraordinary confessor, while as Rector I governed the Florentine College: besides that D. Francis Benvenutus, who was then Governor and Confessor of the monastery, and the Prioress of the same time, Mother Evangelista Jucundi, to whom Magdalen referred all her actions out of obedience, conferred with me about all things that befell her. That, however, the purity of that mind may appear more, and in how great a light she saw and as it were anatomized all her thoughts, affections, words, actions and intentions, I shall here set down the examination of conscience, which in the year 1592 on the 6th day of April she made in rapture; whence the prudent Reader may be able of himself to estimate the rest. But Puccini had already done this before: from whom we gave that to be read at num. 31 and following. The Chapter which then here follows, on the Rules of living, given to her in rapture on the 24th of August in the year 1593, we exhibited there at num. 27. I pass therefore to the Morning Exercise related by Puccini in part 2 chap. 16, and here for brevity's sake omitted.

CAP. LIII

[172] Out of the ardent desire by which Sister Mary Magdalen was held, that she might more and more be enkindled with divine love, and advance toward the perfection of the religious life, she composed for herself and noted down a spiritual exercise, which every morning she recited to the divine Majesty with inexplicable affection. From which, because the reader will be able to take no small advantage, She composes for herself a morning exercise, it has pleased to insert it here, with the same simplicity with which she wrote it, and it is of this kind.

[173] First, signing yourself three times, you shall say; Blessed be the holy Trinity etc.; then you shall make an examination of conscience, which beginning from the adoration of the Holy Trinity offering the blood of the Word. Afterward you shall adore the eternal Father, and shall confess Him to be God, offering yourself by such confession to give Him life and blood. Likewise adoring the Word and the Holy Spirit you shall do the same, praying each one of the three Persons that They may be willing to complete in you Their divine will. Afterward you shall adore the Word incarnate, confessing Him to be wholly God and wholly man, and offering life and blood to be furnished for such confession and truth. Afterward you shall adore the unity of the most holy Trinity, with an act of reverence, making the same oblation of yourself. After this you shall renew your Profession, with as great purity and simplicity of affection as you can, promising moreover that you will be a perfect observer of your Rule and Constitutions. Finally you shall consecrate yourself to the most holy Trinity, with the oblation of herself, making a perfect oblation and holocaust of yourself; and committing all thoughts, intentions, words and works, exterior and interior, to the divine purity; and praying it that it may perfectly fulfil in you its divine and lovable purpose, for which it created you; and called you to the more perfect state of Religion.

[174] she rejoices in the infinity of God, Then you shall reflect upon yourself, knowing yourself to be nothing: and lifting up afterward your mind to God, you shall rejoice in His infinite perfections, and that He alone is inscrutable, nor intelligible or comprehensible by any creature; rejoicing that all creatures, which are in heaven and on earth, and also whatever exists, glorify, praise, and magnify Him: rejoicing also in His infinity; and that creatures, doing as much as they can, do nothing comparable to His greatness; and that He is God such as He is. Knowing moreover Him to be the highest good, infinitely lovable through Himself, you shall desire to love Him with that perfection with which all the Blessed love Him; she desires to love Him most perfectly, and with that with which all creatures and the Blessed together have loved, do love, and will eternally love Him; nay even with that divine perfection with which He loves Himself, has loved, and will eternally love: and giving thanks to His divine Majesty, that by loving Himself He supplies the debt by which we ourselves are bound. But again adoring the most holy Trinity, you shall offer to it all its perfections; then the perfection, the fulness of grace, and the merits of the Word incarnate, of the Virgin Mother of God, and of all the Blessed and Elect; desiring to be able to suffer and to do whatever all creatures shall suffer and do, unto His glory and honor: desiring also that throughout the whole time of your life, and namely on this present day, you may be able to exalt, praise, magnify, and honor Him, as much as all creatures and all the Blessed together exalt, praise, magnify, and honor Him: and as much as He Himself does by an act of love.

[175] Again adoring the most holy Trinity, with an act of love as intense as you possibly can, she gives thanks for benefits, you shall give thanks to His divine Majesty, for the good which He possesses; rejoicing in it and being well pleased with yourself in it: and in the same manner you shall give Him thanks for the grace conferred on the humanity of the Word, on the most blessed Virgin Mary and on all the Saints, and which all the Elect are to receive, and which He has heretofore granted them and will grant in the future. Afterward you shall give Him thanks, because He created you to His image and likeness, redeemed you with the blood of His Only-begotten, espoused and consecrated you to Himself, and that He gives Himself to you daily, and for all the grace and communication of Himself with which He continually expends Himself on you, reflecting it back upon Him and thence rejoicing, not because you see yourself endowed and enriched with such great gifts, but because by these means you will have greater faculty of serving Him and honoring Him, offering the Word incarnate with His blood to the eternal Father, in thanksgiving for so great a mercy. But here you shall kindle in yourself a fervor of spirit, and a desire of uniting yourself to this most lovable God, whom you have known and do know to be so great and so immense; knowing and believing with living faith, that through His infinite power and liberality He wishes to unite Himself to the creature; and from the opposite side beholding your own vileness, you shall be humbled in yourself.

[176] she asks to fulfil His will, Afterward you shall turn to the eternal Father and shall pray Him, that He may be willing to give you His divine Word; and when He shall have given Him to you, you shall enclose Him in your heart, and there shall let yourself go to Him in His union, into the union of that act, by which He let go His soul on the cross, namely when He expired. And being thus clothed with the Word itself, you shall resign your will into the hands of the eternal Father, saying, Thy will be done; and that in the union of that resignation, which the Word exercised in the garden. Then you shall pray that He may grant to you and confirm in you His eternal will, offering yourself to Him as a daughter; then from the Word you shall ask love, offering yourself to Him as a spouse; and from the Holy Spirit humility, offering yourself to Him as a disciple. Afterward you shall offer the Word, and yourself in the Word, to the eternal Father with all His divine perfections, with soul and humanity, and she offers herself again to God. with thoughts, words and works, together with the little bundle of myrrh of His Passion and with His precious blood; intending to make this oblation in the divine temple, that is the heart of the Word itself, into the union of that oblation which He made upon the earth conversing with us. But this oblation you shall make for the whole triumphant, militant, and suffering Church; desiring to offer this victim with greater affection than ever it was offered, or is to be offered hereafter by all creatures. And because the eternal Father is vehemently well pleased with Himself in that oblation, in this very complacency of His you shall rest; and there you shall take up the cross together with the Word, intending to proceed, following Him even unto death.

[177] she makes 9 protestations These things being done, you shall make, before God, your father, spouse, and master, the following protestations.

First, of choosing the highest humility.

II. Of adoring and confessing the unity of the most holy Trinity for those who do not adore it.

III. Of exalting poverty in all things.

IV. Of favoring as much as you can the afflicted and tribulated.

V. Of building all works, exterior and interior, in the wounds of Christ.

VI. Of presenting yourself a refuge of all the imperfections which are committed in the dwelling of Mary.

VII. Of removing yourself from every worldly thing, nay even from yourself, as far as heaven is distant from earth.

VIII. Of rejoicing in contempt and confusion, as God rejoices in Himself.

IX. Of rejoicing that you are from God and of poverty of spirit: and rather of suffering all extremes whatsoever, than of hindering your neighbor that he may not enjoy God.

X. Of condoling with God for the offenses done to His divine Majesty.

[178] she turns to the Mother of God, This exercise being finished, with your God you shall go to the most holy Virgin, and shall adore her with that adoration which befits her: then you shall pray her, that she may make you together with her mother, daughter, and spouse of the great God: a mother, by means of the conformity and uniformity of your will with the will of God; a daughter, through pure and right love; a spouse, through fidelity in observing the promises made to Him. You shall offer afterward to her her whole dwelling (she understood the monastery), praying that she may guard it with that love with which she guards the Word incarnate, and her own purity and virginity; and finally you shall make to her this protestation, saying; Most pure Mother, my most lovable Mother, I protest that I would rather be in hell, than not always be zealous for observance and perfection, both in myself and in your whole dwelling; that is, in all your daughters, who are now in it, or shall be in the future: and you shall say three times the Angelic Salutation, in whatever place it shall please you. Afterward you shall offer yourself to your guardian Angel, praying that he may always guard you: the guardian Angel and the Saints. and you shall protest to him, that you wish to correspond to the interior inspirations and divine illuminations. Finally to your devout Saints, and to the whole heavenly Jerusalem you shall protest, that you wish to honor and reverence their feasts and relics, and above all to imitate their solid and true virtues.

[179] The holy Mother was in her wonted manner in ecstasy, when God signified to her, that in every Religious Order five petitions ought to be made to His divine Majesty, that in them observance might always persevere in vigor, For preserving observance in Religion she learns and that they might not fall away from the first institute of their religious Rule. She began therefore in this her rapture with an affectionate exclamation to speak thus: O sweet Jesus, my spouse, how deformed I see today the ancient beauty of religious observance! how relaxed I see the firmness of those three knots, with which the religious soul is strictly bound together with Thee! — Ah! how greatly has obedience failed! how has poverty been made a thing of horror! in how little price is held that beautiful gem of chastity! — Rightly of Thy goodness Thou makest me understand the five petitions, which are to be made to Thee for the conservation of true observance in Religious Orders.

I. That in Religion charity and union with Thee may always be preserved, the five petitions to be made, O my God! and with our neighbor.

II. That in it the vow of holy obedience may always be perfectly observed.

III. That Thou mayest grant, my God, to every Religious Order such a Superior, as may be a man (as is said of David) after Thy heart, that the simplicity of holy observance may not fail under him.

IV. That the rigid observation of holy poverty may remain in its perfection.

V. That continually there may be asked of Thee, O my sweet Bridegroom, the grace by which all Religious, who come to Thy service, may in a clear light understand and perfectly comprehend, of how great moment is the abnegation of one's own will, and the observation even of every least Rule.

[180] most necessary. O how necessary it is, my God, that these things be asked of Thee! how necessary also it is, that these graces be granted by Thee to Thy holy dwellings, that Thy divine service may persevere in vigor. — But unless they be sought from Thee with pure affection and solicitous anxiety, Thou wilt not grant them: no, no — I will therefore make these petitions, my God, in the name of all, that Thou mayest impart these so precious gifts to Thy souls — But woe is me! that in their hearts there is not found a fitting disposition to receive them, but every gift finds its impediment whereby it is less communicated — If Thou wilt infuse, O Word, into religious souls Thy charity and union, somewhat there reigns the proper will, and it is not wholly remitted into obedience, whence it comes that the communication of so excellent a gift is intercepted. — If Thou wilt infuse obedience, Ah! how much it hinders, not to believe that God speaks and works in Superiors. — Human respect is the cause, why sometimes Superiors are not chosen after the heart of God and the illumination of the Holy Spirit. — One's own sensuality opposes itself to regular observance. — Would that all, before they come to Religion, would consider to what the Religious binds himself: and of how great import it is to observe what is promised. If this were done, O how well would be observed the abnegation of oneself and the rigor of the Rule! When she had said these things, with the greatest ardor and religious zeal, she returned to her senses and awoke from rapture.

CHAPTER XVII.

On the profound humility of St. Mary Magdalen.

Cap. LIV

[181] Among the many Christian virtues, which rendered this holy Virgin pleasing to God and lovable to men, was a most profound humility, Most humbly feeling concerning herself in dealing with God and creatures, which she demonstrated in her every manner of speaking and treating. For indeed, feeling most lowly concerning herself, she believed herself to be the most vile, most abject, and most ignorant of the whole monastery, and the greatest sinner of the world; so much so that she would say she wondered that God and the Angels and the Saints tolerated her upon the earth: whence also she feared lest this earth should yawn open and swallow her alive: and she often said to a certain familiar of hers: What would you say, if you now saw the earth open, and me swallowed up by it? And this she said not for ceremony, but out of a true sense of humility. As often therefore as she saw the Mother Prioress, she trembled with fear lest she should be expelled from the monastery, she esteems herself more imperfect than the rest: and it should be said to her: Begone from this holy place, because thou art unworthy to remain in the fellowship of so many Spouses of Christ. And when she was summoned by the Superior, she immediately prostrated herself at her knees, expecting to be corrected and reproved for some failing of hers. She feared also to go into the Choir with the others to recite the divine Office, esteeming herself unworthy to stand in the sight of God, to praise His divine Majesty, in the society of those Mothers and Sisters, all of whom she reputed holy: and she so extolled their virtues, both of the living and of the dead, that she instilled into all a great opinion concerning them; and then reflecting her mind upon herself, she humbled herself in comparison with them, as iniquitous and full of failings and sins: and she always exaggerated her own imperfections and faults; nor did there seem to be any failing in creatures, which was not found in herself; and therefore she did not think herself to deserve to appear among the others.

[182] she recognizes her faults in a vision, Entering the Choir she trembled, and would say: A great miracle indeed, that I should have to appear before that supreme purity. And sometimes she seemed to hear a voice saying: Let iniquity be taken from the midst of the holy ones, for it hinders that their prayers may not enter as incense into the sight of God. But in the Choir she stood with much submission and downcast eyes, and thought that the others could then recall her failings, and recognize her exceeding unworthiness. In a certain rapture of two hours God showed her all the faults and failings, even the very lightest, committed in her whole life, and she broke forth into lamentation, saying: Willingly would I go to hell, if by this I could bring it about that I had not offended Thee, my God. She acknowledged herself most obliged to the Sisters, and she believes that in the world she would have been the worst. who had received her into the monastery: and she was sometimes seen secretly to kiss the ground, which they had trodden with their feet: but if she had seen in them some failing, she would immediately have excused it or said, I would have done worse. Being asked to pray for some sinner she would answer: I pray for others, but God forbid that I should be worse than they. At another time with humility she would say, If God should take His hand from me, there would be no sin so grave and so enormous that I would not commit it. She kissed the walls of the monastery saying, If I had remained outside these walls in the world, I would have committed such crimes, that I should have had to die by the hand of the executioner; therefore deservedly I kiss them. But she so greatly exaggerated her failings, that one who had not known her would have esteemed her a degenerate and dissolute Religious.

[183] That she may lessen a Novice's opinion of her, In the year 1602 there entered that monastery a noble girl, of nineteen years: who, as she was most excellent, judicious and prudent, quickly recognized the singular goodness, sanctity, and perfection of her Mistress; and she vehemently loved and esteemed her. Which Sister Mary Magdalen perceiving, she sought an occasion to take from her this opinion concerning herself, and to give credence to her faults and failings. Therefore she asked of the Prioress the faculty of manifesting to that Novice, for her own confusion, the temptations which she had suffered in the time of her five-year probation: but this faculty was then denied her. Some days afterward, stimulated by the same desire, with the leave of the Confessor she proposed the same to the Father Governor and Confessor, who gave the power of doing this. Therefore finding the aforesaid Novice, in a place remote from frequented places, with profound humility she prostrated herself on her knees before her; and bursting into weeping, groans, and sighs, she began to speak thus: I desire, Sister, that you understand what kind of Mistress you have; that there may accrue to you merit from the obedience, which for my office you owe me, of whatever sort indeed I am; and which I pray you may continue to render me, not attending to the things which I am now about to say to you.

[184] she narrates to her her past temptations, Know therefore, that I was the scandal and stumbling-block of this holy Religious Order: and leading her apart, she began to enumerate, as most grievous faults, all the temptations she had suffered: and because, for example, she had been assailed by thoughts of gluttony, she would call herself gluttonous, and yet she had been esteemed to fast on bread and water: but because it had been suggested to her, that she should take something away, she named herself thievish; and so concerning other temptations of infidelity, pride, sensuality, apostasy, and despair; always weeping profusely, as if these had been not temptations, but true and real sins: and she added, If I had remained in the world, as if true faults: most certainly, on account of so many enormous crimes which I committed, I would have ended my life by the hand of justice; and if I had been in some monastery, in which so great a charity does not flourish, I would have been shut up in prison for the rest of my life: but these holy Sisters and Mothers, having compassion on me, tolerated me with such great patience. O how greatly to each one of them on this account am I obliged! O how great a mercy from them have I obtained! But because on some occasion she had concealed the truth, and out of virtue had kept silent; she would say that she had been an impostor and a liar; often repeating, See, Sister, what kind of Mistress you have; pray God for me, that He may show me mercy; and may not thrust me into the hell, which I should deserve. And she stood all trembling and fearful, as if in reality she were guilty of all the most grievous crimes whatsoever.

[185] At these things the Novice, stupefied, thought, that, she nevertheless even from this esteeming the Saint, if she was then a great sinner, God through His mercy and on account of this act which she was doing, was about to make her a great Saint: for so great was the contrition, that it provoked the Novice also to tears. And she indeed was then troubled, and so seriously apprehended the things said to her for grave faults, that she almost believed they had truly been committed by her, and that from these she had passed to that sanctity which she now admired in her. But God willed that this Novice should understand, that this had been an excess of humility. And so, to her feeling herself moved with a vehement disquiet, He inspired her to go to the Choir, and to prostrate herself before the most holy Sacrament, as she did and said: Lord, whatever this woman may have been, now certainly she is a singular handmaid of Thy Majesty; and I will always hold and reverence her for such. But to her saying this all the interior disquiet vanished, and as if a cloud being dispelled she comprehended, that the Mistress had therefore only thus humbled herself, that she might be believed by her to be a great sinner. But afterward, dealing with the other Religious, she continues to venerate her, she understood that she had in truth had temptations of this kind, but had carried off a glorious victory over all of them; whence the former esteem so grew in her, that as often as she saw the holy Mother, she held her in reverence as a sacred thing. She meanwhile, supposing that she had persuaded the Novice, would often say to her: Remember me, Sister, for you know my necessity: but if there came to her memory anything of her failings which she had not explained, suddenly humbling herself before her she exposed that also. Often too, laboring beside her, and moved by a great affection of contrition, she would say: You know, Sister, how many sins I have committed: pray God that He may have mercy on me, and exercise this charity toward me. The Novice had always dissembled, as though she had believed all things; and at last she perceives that she had not sinned at all. but at length, wishing to convince her, she once answered: For God to be offended an evil will is needed. But she, not at all wavering; Ah! she said, that no: because my heart has always desired to honor God, although I find that I have offended Him: I have also always loved Jesus, because He has conferred every good in me. And so the Saint was compelled to confess what was really in the matter.

[186] At another time she told her fault, that she had eaten without leave, She herself apprehends the very lightest matter as grave: accusing herself as sensual and gluttonous: but afterward it was learned, that, dividing a mass of pine-kernels candied with sugar, to be distributed to others, two kernels having fallen into her lap she had put into her mouth and eaten, and this she reckoned a most grievous error. But if the talk was of transgressions of the Rules and of imperfections and failings; the holy Mother spoke as though she had had them all in the highest degree. And yet, when at one time she had asked one of the Sisters, that, if she loved her, she would tell her whatever failings she had noted in her; and she kept her eyes diligently fixed upon her, in the refectory and in all places and exercises where she could see her; she could not, however, note even the least failing in her, she desires to hear her failings; or hear from her mouth any idle word; since on the contrary she instilled devotion into whoever saw and heard her, and added spurs to virtue. Often too on her knees she begged the Sisters, that they would indicate to her her failings; and when now and then some, to give her this satisfaction, reproved something, which however was remote from fault; she, as though truly guilty in it, believed them, and humbled herself vehemently, and imputed to her own scanty light that she did not perceive the failing.

[187] But she so sincerely believed herself a great sinner, she truly believes herself a great sinner. that when near death, after receiving the holy Oil, she said that she believed God was taking her from the world, that He might not be compelled to send upon her some great scourge on account of her sins. But being asked by one of her daughters, how she could feel so abjectly concerning herself, on whom God had conferred so many and so singular gifts; she answered her, I wonder at your scanty capacity in this: know therefore, that unless God had prevented me with so many favors, and so preserved me, I should have precipitated myself into all the most grievous crimes by which His Majesty can be offended. For you He has not done so, because you obey His voice, and serve Him without these special gifts; and therefore I am more miserable than all of you. But when she said that she feared lest the earth should swallow her up; and those Mothers asked, whether she truly felt thus; she would answer, Truly so, and deservedly: for if I have not done the sins which take away the grace of God, therefore I have not done them because God took from me the occasion of them and restrained me: but if others had had the same benefits and means of working well which I have, they would not have offended Him, but would have honored Him much more than I. And saying this she would begin on bended knees with great humility to accuse herself of her past temptations, and concluding she would say: See, whether I ought not deservedly to feel thus.

[188] Sometimes she bade one of the Novices tell her her failings: she commands herself to be scourged by her novices: and afterward kneeling she kissed her feet, and begged her to trample her mouth, or to give her the discipline: sometimes too she enjoined this on them under obedience, and afterward imposed silence. But often when she had herself scourged by the Novices, she would say to them, Strike hard, lest the demon laugh. On a certain night also, calling one of the Lay-Sisters; Come, she said, that you may render obedience to Jesus: and she bade herself be scourged by her for half an hour with little iron chains, again and again admonishing her to strike vigorously. When she was Mistress of the Younger ones, on a certain occasion she prostrated herself supine on the ground, and wished that each of them should strike her mouth with her shoe: which moved them all to tears, the example of so great a humility being seen. For some space of time she made it a custom and she daily tells her faults to another. to go to a certain Novice daily, and humbling herself before her to tell the fault of her failings, and she received the penance imposed on her by her. For nine continuous years also she humbled herself to a certain more familiar companion, accusing herself of those actions in which she reckoned some failing had lurked (although she confesses that she could recognize none) and she begged pardon of her, and asked penance; and in particular she would say, that she suffered many temptations: wherefore, if she loved her and wished to help her, it was necessary that she should give her the discipline, and mortify her with sharp words. And she wished, even unto death, to have someone, to whom she might accuse herself of her errors, and by whom she might be admonished and humbled. But if she heard any saying, the Crucified suffices me; she herself would subjoin, With difficulty am I brought to the Crucified, unless I humble myself to creatures.

[189] Being asked at one time by one of the Sisters, whether so many graces received from God had never given her occasion of any vain complacency, She confesses that she is not tempted by vainglory, she answered; Do you not know that no one ought to glory in that which is not his own? How then do you wish, that, in the things which are given by God, I should be complacent in myself, since these are God's? At another time, when Sister Mary Pacifica was reading aloud to her some of her raptures and notices divinely granted, that she might recognize whether anything had been erred in the writing, she asked her, whether hearing such things she felt any motion of pride. To whom she said, No more from that which you have read to me, than if you had read me any other book whatsoever: only I recognize that I had within me such sentiments as you read. yet she burns the things written about herself. At another time, when there had come into her hands some quires, in which the aforesaid Sister had written some things pertaining to her life, she burned them all: wherefore being gravely reproved by the Mother Prioress, she humbled herself, not only before her, but also before her who had written them. But being asked, whether she had done this, because she had felt in herself a motion of pride or vainglory; she answered no: but, because she had no mandate of obedience by which she was forbidden to do it, she reckoned it of her obligation what she did, the example of another spiritual person being adduced who had done the same. But when the Confessor understood this, under obedience he provided that she should no longer do any such thing: and so she touched nothing further of these matters.

CHAPTER XVIII.

Other examples and documents of humility, left by the Saint.

[190] Not only did she not seek offices in Religion, but she reputed herself unworthy of them, and wept when they were imposed on her, She would willingly have been without a voice in Chapter; and so by words and examples she taught humility. To that end she once asked a certain Novice, whether she would willingly be a nun, so as not to have a voice in Chapter. And when she had answered, no, because she wished to be a nun like the others; the holy Mother subjoined, But I would willingly be in that humble and abject grade: nay even my place and voice I would willingly yield to another, whom I should believe would use them better. Moreover she concealed her virtues, pretending that she did all things, not through an act of virtue, but out of a natural habit: and she delighted in the examples of those Saints, who in Convents and Communities had led a hidden life, or had made themselves to be held for fools, and she would have wished, if she could, to imitate them. Nor only, when she was present to her natural senses, but also in rapture, she desires to lead an altogether hidden life: she often asked this grace of God, that she might be allowed to lie hidden from creatures, and she did not wish the gifts which He bestowed on her to be made manifest: and unless God had published the manner in which He dealt with her, she herself would never have divulged anything of her internal matters. Wherefore it vehemently displeased her, that she was beheld rapt into ecstasy: and when she began to return from it to her senses, the Mother Prioress was wont to send away the nuns present, that she might consult her modesty and bashfulness.

[191] When she did some virtuous act with her Novices, she ordinarily imposed silence on them. she deprecates the knowledge of future things: She did not wish to know future things, and in her raptures she would say, Lord, keep them to Thyself, and do not make me conscious of them. But if God nevertheless revealed them to her, yet speaking with seculars, she signified by no indication that she knew any such thing. In the time in which she went unshod, if secular girls came to the monastery on trial, she put on shoes without soles that her feet might not be seen bare. If she was required to form the sign of the Cross over a sick woman, or was bidden by the Prioress to pray for the affairs of the monastery or some external person, she almost always took to herself a companion who should do it with her, lest forsooth a miracle should be ascribed to her if any happened. So humbly did she feel concerning herself, that it seemed to her she did nothing rightly: she tries to cover her virtues; and therefore after every action she begged that the failings, which she perchance had committed in it, might be indulged her by God. But out of this fear, which always accompanied her in working, she would turn to whoever was present, even a Novice (if no others were present) saying, Does it seem, Sisters, that I have done well? I beseech you, indicate it to me. And when some answered, that it seemed to her some imperfection could have lurked in such an action; she immediately believed it, and inclined her head as guilty; and this even in works most laudable and perfect, such as the nuns knew very well they were; but, for the sake of testing or of pleasing her, they sometimes thus contemptuously answered.

[192] The demon could not bear, that on account of an excess of humility she always preferred another's counsel to her own. When therefore at one time, making the exercises of St. Ignatius, the demon makes a din at her humbling herself, she had consulted another nun about the Meditation of Christ praying in the garden; above the roof of the chamber so great a crash was heard, as if no tile had remained whole, according to the judgment of that nun: who, when consternated she had said, O Sister Mary, what is that matter? she herself began to laugh, and said, What do you think it is? But she saw afterward that not even one tile had been moved from its place, but it had been the work of the demon, to whom that act of humility was displeasing. When she reproved some Novice, and the reproved one, submitting herself, immediately confessed her error; presently the good Mother would subjoin; I would have done worse, do not be disturbed; or she would show herself laboring under the same failing, she herself yields to another's judgment. or even a graver one. But if she saw an act of virtue exercised by anyone, she humbling herself would say, I could not have done thus. For that great zeal, with which she procured the honor of God, she sometimes reproved failings sharply, or wished them to be chastised by the Superior: but if then any Sister whatsoever, even a Lay-Sister, said: Mother, this severity perhaps will not turn out well, she immediately submitted and humbled herself, saying: I have erred; and so she was quieted.

[193] she dreads meetings with women of rank: She fled as much as she could the conversations of the great, and would say that she was unworthy to be named upon the earth, or to be known by such persons. Hence on a certain day being called to the grate by the Duchess of Bracciano, who desired to deal with her, to her who announced this to her she said; O! if the Lady Duchess of Bracciano knew, that Sister Mary Magdalen is the abomination of the monastery, she would beware even to name her, much less have her called for. At another time when she was bidden to come to the grate, because the Most Serene Duchess of Mantua awaited her; she began to weep, nor could she receive consolation, saying; I know not why I should have to go, to speak with such persons, who am a nun like the others. At another time the Most Serene Princess Mary de Medici, before she became Queen of France, wrote a letter to her, asking some counsels and spiritual documents: which letter being received, she was greatly saddened, and wept. But because she saw the Prioress wishing her to answer, she said, Mother Prioress, you wish me to be esteemed what I am not, and that I go to hell on account of my pride: but when I shall have gone down there, those persons will not draw me out thence. But because the same Princess wrote that she intended to come to visit her; she, in the answer which she gave to the letter, begged her not to come, promising that nevertheless she would pray for her. But after the aforesaid Princess had become Queen of France; and, the day before she departed from Florence, wished altogether to speak with her; she, not being able to excuse the visitation, sent to ask that she would come alone: which she also did, entering the monastery alone, as has been said above.

[194] Her greater delight was to converse with persons of the lowest condition and with the poor: She follows after the basest things. and as she believed that nothing else was owed to her than what was basest in the house, so in food and clothing, offices and exercises, she always followed after the most humble and basest things. Often she ate the remnants of food, which were carried back from the table in the bowls; and she used the bowl of a certain sick woman, apt to stir up nausea. She clothed herself most poorly, as has been said. She willingly occupied herself in the ministry of the kitchen and in helping the cook, arrogating to herself the basest things: but the ministry finished she would beg pardon of her for her failings. But it was profitable to the monastery that she often ministered in the kitchen, because she made the provision grow. And since at that time the monastery was slenderly endowed, Ministering in the kitchen nor did the food always suffice for the number, the Lay-Sister set over that office often commended herself to Sister Mary Magdalen, asking her to pray Jesus that He would increase the provision given to her, which much lacked of sufficiency: and she would answer, that she should trust in God. Then the same Lay-Sister, having taken confidence, experienced the prepared food grow during the distribution; and not only suffice, but even abound. So on a certain fast-day of the year 1587 or 8, she supplies the defect of the prepared provision. there was nothing in the monastery to be set forth for dinner, except a few herrings, scarcely sufficient for half the Religious; and the weather was such that nothing could be fetched from outside. The provisioner therefore had recourse to the prayers of Sister Mary Magdalen, and she wished to have the cook as companion in the prayer; saying, Let each of us say one Our Father and Hail Mary to our Guardian Angels, that they may inspire D. Lapo del Tovaglia, father of Sister Mary Pacifica, to send us as many herrings as we have need of. And so they did; and within an hour, notwithstanding that worst weather, someone came from D. Lapo, bringing as a gift a little basket of herrings: and so this necessity was provided for.

[195] 9 Acts of humility described and directed by her Very many other things could be written of her exceeding great humility: but it suffices to say, that she was a mirror of humility and of contempt of herself; so that even the mere sight of her stirred up compunction and devotion. But she also left in writing certain acts of humiliation, shown to her in rapture, in which she frequently exercised herself, in this form.

to the Angels, I. You shall go to the choir of the Angels, and shall pray them, that they may offer before the throne of the most holy Trinity the blood of the Word incarnate, asking of them true humility of spirit: and you, my soul, shall so humble yourself, as to esteem yourself like to the demons, on account of your pride and ingratitude.

Archangels, II. You shall go to the choir of the Archangels, and shall pray as above: and you, soul, thirsting for the highest purity, asking it of them, shall so humble yourself, as to repute yourself unworthy to receive the aureole of virginity, and to serve God purely.

III. You shall approach the choir of the Principalities, praying that they may offer the blood of the incarnate Word to the eternal Father, Principalities, asking of them most perfect obedience, and subjection toward the will of God, and toward all creatures for the love of the Creator: and you shall strive to attain to that degree of humiliation, that you may acknowledge yourself unworthy, on whom any obedience should be imposed, and that you should be numbered among the obedient.

IV. You shall proceed to the choir of the Powers, and shall ask that they may offer the blood of the Word incarnate as above: Powers, and you, soul, made the bondservant of your sensual appetites, shall require grace to bridle them on every side: and as much as you can you shall strive to humble yourself even so far, that you may believe that you do not deserve to be numbered in this holy college, and to unite your praises to the praises of the spouses of Jesus: and what more? that you may willingly hear them say to you contumelies and reproaches.

Virtues, V. You shall deprecate the choir of the Virtues as above: and you, soul, deprived of all virtue, shall ask of them firmness, stability, and constancy in doing good: and you shall so humble yourself, as to esteem yourself unworthy of all grace and heavenly gift; unworthy also to be able to help your neighbor by the services of charity, and to share in the goods of all the faithful.

Dominations. VI. You shall supplicate the choir of the Dominations, that they may make the aforesaid oblation: and you, my soul, asking of them perfect dominion over your interior passions and earthly affections, shall humble yourself, reputing yourself unworthy to possess poverty of spirit, or any other virtue whatsoever.

Thrones, VII. You shall have recourse to the Thrones, who will go to the loving arms of the Word incarnate, and there will offer you: but you, my soul, shall so depress yourself, as to esteem yourself unworthy, as in truth you are, that your Bridegroom should so often unite Himself to you in the most holy Sacrament, through which with so great affection He comes to be seated in the midst of your heart.

VIII. You shall go to the choir of the Cherubim, who will offer you to the most pure eyes of the loving Word incarnate: Cherubim, but you, my soul, shall pursue your humiliations, asking of them light, that in yourself you may know the divine will, the graces which you receive from the Lord every moment, and the evils which you repay for the same; deeming yourself unworthy of all heavenly light and inspiration; unworthy also to be preserved by the divine mercy; and most worthy, because you correspond so little to the divine light, that, abandoned by God, you should be left in your darkness and errors.

IX. You shall go to the choir of the Seraphim, who will offer you to the most sweet, and the Seraphim. most pious, and most loving heart of the Word incarnate: and you, soul, asking of them the purity of divine love, that you may burn in those flames of charity, with which they eternally are aflame, shall continue your exercise; and you shall strive to attain to that humiliation, that you may understand yourself unworthy, whom God has up to now preserved and tolerated, by not thrusting you down beneath the infernal flames, on account of the cold of your frozen heart, in respect of so kindled a charity of God toward you. And restraining yourself within the center of your vileness and humility, you shall acknowledge that among all creatures you alone, on account of your ingratitude, are unworthy of the divine care, providence, and love, with which He pursues all those. And holding yourself in horror, as more abominable than can be believed, you shall supplicate, through the intercession of those most pure and ardently loving Spirits, that with Isaiah you may be purged and cleansed. And what more? That you may be purged by the flames of tribulations, so that there may be taken from your soul all the rust of your failings, nor henceforth may you be in any wise unworthy of that most pure love.

CHAPTER XIX.

On the virtues and vows of obedience and poverty, observed and commended by the Saint.

Cap. LV

[196] Man has three kinds of natural goods, of which Religious for the love of God despoil themselves in their profession; namely external goods, which one renounces by the vow of poverty; Through her whole life indeed, the goods and delights of the body, which are abdicated by the vow of chastity; the goods of the mind, of which the supreme and chief is the will, making man to be of his own arbitrament, and to use all other goods at pleasure, and obedience deprives him of this. But because the goods of the mind are much more excellent than the goods of the body, much more than external goods, therefore obedience is esteemed the first of all the moral virtues. And in this Sister Mary Magdalen was most excellent, who not only always and perfectly obeyed the commands of the Law, of the Church, and of Religion, being never seen to transgress any of them as long as she lived; but also in her parents' house and in her tenderer age, was most obedient to every nod of her parents. Then being placed in the monastery of St. John, but in Religion especially most obedient, she never presumed to contradict those Mothers, to whose care she had been committed; but to even the least nod, much more command, she strove always to show herself most prompt. Above all, however, this virtue of hers shone forth in Religion, where recognizing Jesus Christ in the person of the Superiors, she never either secretly or openly sought to incline their will to her own: but on the contrary, taking pains to judge and feel altogether the same with them, it did not seem to her that she fulfilled obedience, as she was wont to say, by doing what was commanded; unless she had first captivated her intellect in favor of the command, although it were of things otherwise repugnant to her own sense.

[197] But how great a force the virtue of obedience had over her spirit, appeared most of all from this, that not even those things which the Lord had commanded her in rapture did she presume to execute, even while she was in ecstasy, unless the assent of the Superiors was added (as concerning the fast on bread and water, and concerning the going unshod, you have in Puccini num. 24 and following, and num. 55) when even thus rapt, she was heard to say to God: Lord, when I am with Thee I will obey Thee; and when with them, I will obey them: which He deigned to demonstrate had been pleasing to Him. Therefore, in the time of her rapture, she remembered the things which had before been commanded her, and executed them. Thus when D. Francis Benvenuti, often mentioned, had understood she abstains from ascending without ladders, it being forbidden, how thus rapt she had ascended to the cornice of the church; and, fearing lest she might perchance fall, had commanded that she should no more do it in that manner; but, if she absolutely had to climb thither, she should use ladders; and on a certain day she was borne by a similar impulse to ascend thither and embrace the Crucifix according to custom; she drew herself back and stopped on the ground, and her eyes being fixed on the Crucifix for some time, at length she said: It is needful to seek the instrument, O Word: and so in the very ecstasy she went to the orchard, brought ladders, and thus at last ascended whither she was invited. In like manner, when in the year 1586 the Archbishop Cardinal, afterward Leo XI, having entered the monastery for the election of the Prioress, had understood that she had passed whole fifteen days, in which she had been fed only thrice; and he had forbidden, that henceforth she should remain fasting beyond twenty-four hours; in the sixth year afterward, namely 1592, when on Holy Thursday she suffered an ecstasy, nor does she carry a fast beyond 24 hours. in which she represented the whole Passion of the Lord, from the eighteenth hour of that day; when now the same hour was approaching on the following day Friday, she said expressly, O Word, shorten the time, on account of obedience. And so a little before the twenty-four hours were completed she returned to her senses, and took a little water and bread. But if the Superior enjoined anything on her now rapt, she did it promptly (although insensible to other things). Thus on a certain day of the Assumption of the Mother of God, being snatched away into a most lofty contemplation, the Prioress calling her she returned to her senses, that she might minister at table; and although she was even then so abstracted, that she was scarcely possessed of her senses and seemed again and again to be alienated from them; she nevertheless completed her ministry, and only then returned to her former ecstasy.

[198] This holy Mother so greatly esteemed the merit of obedience, that she was not content to be subject to the Superior alone, but of her own accord subjected herself to equals and companions. She subjects herself even to equals, One of these was Sister Mary Pacifica del Tovaglia, to whom she had so greatly bound herself, that for almost all her actions she asked her leave, even for necessary ones or those prescribed by the Rule; but she being absent, she did the same with others, nay often with her own subjects; nor did she begin any work, unless obedience impelled. She would also have esteemed that day lost, in which she had not subjected her will to someone: and this was one of the occasions on which she submitted herself to her inferiors, namely for want of others. When a sick woman, out of desire of suffering, would not take some medicine or more delicate food, which could bring her some refreshment or solace of her ill; and therefore she prefers the cenobitic to the eremitic life: as soon as it was said to her that she should take it through obedience, she promptly received it. And she made more account of slight and light works done through obedience, than of others though of the greatest perfection, such as are sublime contemplations, and whatever finally could be done spontaneously. Therefore also she preferred the cenobitic life in a congregation to the eremitic in solitude. For although the anchoretic and solitary state is of the greatest perfection, she would say nevertheless that she would more willingly live in a community, because in this there is continually present occasion of dying to oneself, through the mortification of one's own will.

[199] Moreover she displayed great zeal, that the other Sisters might esteem the virtue of obedience, and with wonderful affection exhorted them to it, She teaches that obedience is to be made of the greatest account, especially those subject to her; showing the greatness and perfection of this virtue, and how much it pleases God: and she showed by words and examples various ways of acquiring it. She said also to a certain one, If you desire in a short and secret way to be enriched with many virtues, do not let go the good and salutary exercise of obedience: for to inflict death on oneself, but to vivify the soul, I feel that it is very efficacious. and what it requires. At another time she said, that obedience requires, not to have a will in any matter, however holy; to bear reverence to Superiors, to render oneself blind, to obey simply equals and inferiors as well as Superiors: but that it is self-love, not to obey, when Superiors forbid austerity and spontaneous penances. Finally she would say, that the virtue, which exalted Christ, was obedience, because He obeyed even unto the death of the cross. Moreover concerning the resignation of one's own will into the will of God and of the Superiors, various admonitions given by her are read, above all the following.

I. The soul can in some part respond to the great obligation which it has toward God, 2 Admonitions concerning the same: if it make a perfect holocaust of itself to the divine Majesty, remitting itself freely into His divine good pleasure, wherever He may will it, in heaven, or on earth, or even in hell (although this last God can never exact from a just soul), and if it feel from all an equal complacency, only that that highest will of God be fulfilled in it.

II. That soul, which daily receives the most holy Sacrament, ought to be so indifferent and resigned in the will and obedience of God, that it could not know and understand anything to be of its own taste.

[200] At another time she would say, that a religious soul, desiring to make much fruit in its state, and 5 fruits to be perceived by him who recognizes God in the Superior. ought to have deeply impressed on its heart, that the Superior holds the place of God; and that whatever the Superior says and orders it, God has said and ordered: For thus, she would say, such a soul will vehemently advance in solid virtues, and will have five singular graces communicated to it by God.

I. That by means of its faith God will communicate Himself more, both to the Superior himself and to the subject, having such a living apprehension.

II. That every precept of obedience will be equally pleasing to it, whether it be prosperous or contrary.

III. That it will always find its heart quiet and tranquil, and will feel interiorly great sweetness and satisfaction.

IV. That it will be more apt to help the Church of God by its prayers: because Jesus hears the prayers of the obedient: and since such souls are most obedient, they will be more readily heard in what they ask.

V. That out of such religious souls God makes for Himself a crown: for as a crown demonstrates the majesty of a King, so they honor and glorify God in their every work.

C. LVI

[201] A new Francis of Assisi seemed under her person to have returned into the world, so great a lover was she of poverty: concerning which matter, although great are the things which Puccini indicated num. 118 and following, there yet remain more things to be said. Most studious of poverty, For her cell breathed the very self of poverty: inasmuch as in it there was nothing to be seen except a sack stuffed with straw for a bed, and a Crucifix in the oratory, as all the other nuns have, and the book of the Gospels. But of the Crucifix she was heard at one time in rapture to say, O Word incarnate, if Thy image should have to deprive me of even the least particle of heavenly glory, I will immediately abdicate it from me. she asks for herself the remnants of the table: With this zeal at one time surveying that same little cell, when she had found in it two packets of pins, of which the nuns have absolute need, reckoning one to suffice for herself, she carried the other elsewhere. In food she desired the basest things: and with that design she now and then asked, for a certain poor woman, a bowl of the remnants of the table from the cook, under the name of alms; but she herself was that poor woman, on whom she wished those to be expended. and that she might change her garment, Hence she rejoiced wonderfully, if at any time something had been lacking to her at table, as appeared in the year 1600, when she rose from dinner without bread so cheerful, that she betrayed by her very countenance the unwonted joy she had thence perceived. In like manner she behaved as regards clothing: nor was it easy to take from her, even in the harshest winter, garments too worn and already torn, unless others were substituted which others had already worn; and that by some device, such as in the year 1588 the Prioress contrived, seeing her trembling with cold. For on the 27th day of December, in the night of St. John the Evangelist, she said to her, called in the Choir before almost all the Religious, it is given to her for alms. that she wished to accustom her to holy poverty, by despoiling her of the garment which she was wearing: for which under the name of alms she would give her another, if it should seem to the Mothers and Sisters that the garment should be granted. Asking therefore of each whether it pleased, and they assenting with an outpouring of tears bursting forth at such an example; she ordered her to take off her tunic, and for it to receive from another Sister, what she there for the love of God took off for herself, and to use it until that other should ask it back. This therefore being done, she most contentedly put on the garment, fitter to ward off cold, and thereafter wore it.

[202] That she might plant this affection toward holy poverty in the minds of her subjects, she studiously took care, lest they should fix their mind on anything. she exercises the Novices in the same virtue, Therefore she often went round the little altars of the Novices, taking away thence whatever savored of superfluity or vanity. Thus from one of them she took away two Angels, which she had painted on paper, only because their borders were smeared with a little gold: but if she saw any inclined toward new garments, she bade her be clothed with old ones. And when she had seen at one time one, who abstained from the use of a certain black veil, granted her by Religion, because it was not of her own vow; the good Mother so sharply corrected her, that she took from her this fancy; then she commanded that for a certain time she should daily come to the Novitiate, and pray her for the love of God, that there might be granted to her veils more vile and worn. If she perceived any complaining of food badly seasoned, or to whom the simple and abject things of Religion were not of value; she corrected her, saying; Remember that you profess poverty; but the poor while they beg, think they have found enough when they receive a fragment of the residue of bread. She would say also that poverty ought to be the mark of all religious works, just as seculars have their insignia imprinted on those things, which they wish to be known to pertain to them. Nay even, although she wished the sick to lack nothing; yet in food, lodging, and other things deputed to their use, she desired the difference to shine forth between a sick Religious and a secular: which she also proved in her own infirmities, by examples very perfect and efficacious for persuasion.

[203] In a certain ecstasy, which she suffered on the fifth day of the week of Pentecost, in the year 1585, speaking of religious poverty, she said to her Jesus; Most happy are they, and she speaks sublimely of it, who truly follow Thee, possessing nothing transitory: for their reward shalt Thou be, who art opulence above all opulence, treasure above all treasure, and the infinite riches of paradise itself. But who shall buy Paradise? or where shall be found money comparable to it? what price can be given for so great a good? O, who would believe it? Nothing, nothing. It is enough for God's sake to possess nothing, to covet nothing in this world, to wish nothing else than God, The Lord is the portion of mine inheritance; I will say more, not even God Himself to wish except for God's sake. O most lofty! O most rich poverty! In this manner have they in their hands the price, by which heaven is purchased, those who are truly poor: for these treasures are bought by the highest poverty: and the more poor a soul is, the more God infuses into it His treasures, by which Paradise is purchased. Ah! Who will not love that poverty, which is the occasion of so great goods to be conferred on us by God? Blessed are the poor in spirit etc. How lovely are Thy tabernacles, O Lord of hosts, my soul longeth and fainteth, in the desire, I say, of possessing heaven, in the desire of possessing Thy poverty: because with this Thou willest me to buy heaven; this Thou hast established to be a worthy price of so great a kingdom.

[204] Hearing that some Religious, little observant, for whom Religion provided sparingly, [She grieves at the inconveniences of religious poverty being joined to voluntary ownership,] so gloried in their poverty as if greater than that of others, that yet they indicated that they grieved, that to their food and clothing and other commodities not a little was lacking; whereby, if their Order abounded, they would go better clothed, nor fast so often; she exclaimed with sobbing and sighs, O the blindness of creatures! O the religious state little known! O great misery, that the very evil should desire to be palliated with the true good, to the ruin of many souls! Those deceived ones will believe to find the merit of their works, and will find eternal damnation, because among the inconveniences of poverty they had voluntary ownership. She was wont also to say, that the salvation of an observant Religious is as it were certain, although nothing be lacking to him in food and clothing, but all things be supplied by Religion and his Superior: but on the contrary that the salvation of him can be held desperate, who voluntarily an owner, covets to feed sumptuously, although he be clothed vilely; and with this his poor clothing tries to stop the mouth of his conscience, and deceives himself: for because he has not the will to expropriate himself wholly, there is no heaven for him. On a certain Sunday, when Vespers were being chanted in the Choir, God showed her a great number of religious souls, which like lightning-flashes were precipitated to hell; and she understood them therefore by name damned, for which many are damned: because they had not observed the vow of poverty. And exclaiming, among other things she also said this: O poverty! O religious poverty! how little art thou known and observed! O! if it were known, cells would not be found full of adornment; money would be a horror like poison, to be expended at one's own arbitrament; and so many other vanities, too unbecoming religious poverty, would be far banished from the sacred cloisters. O, my Jesus, how greatly through that accursed ownership is the beauty of religious poverty deformed! O how many and how many religious souls burn in hell, because they did not esteem nor observe holy poverty!

[205] At another time she said: I can neither grasp nor understand, how Religious, nor does she grasp how it can be excused, who by three solemn vows have dedicated themselves to God, do not observe among themselves the communion of things, but strive through their ownership to overturn that beautiful order of the more perfect life. O accursed ownership! bearing with itself so many excuses and inventions, by which it comes that what is a vice and a failing, often seems to be a virtue. At another time she said: O Sisters, I know not how Religious can with safe conscience have particular revenues: but since by these the offices and special burdens of monasteries must be sustained, it often happens that Religious are more than seculars themselves attached to worldly things. O my Jesus, make me sustain any torment whatsoever, only that so many spouses consecrated to Thee may bring their mind to the observance of the common life: for Thou makest me with great sorrow see, that many of these wretched ones go down to hell. O happy Religious! she exclaimed at another time, so greatly honored by God, that He Himself wills to be their inheritance, because for His love they have by solemn vow let go all other things. and therefore she augurs ill for many. O rich poverty! which makest the possessors of the highest good: but on the contrary, Woe to those Religious, who through an act of ownership retain to themselves anything, trafficking with it, just as if they had no obligation of this kind. Alas me! for thus they renounce their portion which is God, willing and possessing something outside Him, against the promise made to Him. But would that in the hour of death, when it shall come to the examination, they be not denied by God Himself, and from the same their highest good be eternally separated. O wretched Religious, so blinded in their state! O simplicity! O poverty! so greatly fallen in Religious Orders; so little known and observed by those who profess you. God knows, whether in the last examination blindness of this kind shall have excuse; where not only failings, but many things also which seem to us to be virtues, will be found to have been vices and sins.

[206] Being rapt at one time into ecstasy, the holy Mother saw the soul of a certain Religious, who from this world had passed to the other life with the opinion of sanctity, She sees a soul, otherwise blessed, but therefore deprived of great glory, because in truth she had led her life most laudably. But she saw her clothed round about with glory, whence she could not be sated with the sight of so great beauty: but turning her eyes to the same's hands, she saw them alone dark, and destitute of all comeliness. And it was given her to understand, that this was so permitted by the divine Majesty; because that soul, while she still lived, had made many gifts to secular persons, in that by nature she was benevolent and liberal: wherefore she thus exclaimed: O how greatly does a failing of this kind displease the divine eyes! since it deprived that soul, otherwise happy, of that supreme light, which she would have had, if He had not been found in her.

CHAPTER XX.

The exceeding chastity of the Saint, and the means of preserving it, and her flight from conversation and intercourse with seculars.

CAP. LVII

[207] She who by a vow of perpetual virginity in the tenth year of her age had bound herself, and afterward had confirmed it with the seal of solemn Profession, [Dying she confesses that until then she had not known what is a sin against chastity,] thereafter for her whole life so kept it, that dying she professed, that until then she had never known what is an act contrary to chastity, or how it is stained. But this was the more admirable, because in the first two years of her probation she had been most grievously tempted on the part of the senses. For (as afterward dying she related) she never understood, what the demon intended by those first motions which he was instilling, and which she most quickly repelled: and because she had her mind most alien from every sensible thing and wholly occupied in God, she did not comprehend what that temptation was, but, I was fighting, she said, with an unknown enemy. But after on the 17th day of September of the year 1587 she had received from the most blessed Virgin, to whom she had fled, that white veil (of which Puccini num. 58) she obtained a certain insensibility in this part: with which when she had understood St. Thomas Aquinas also to have been gifted, after that heroic act through which he merited to be girded by the Angels, she was always most devoted to him.

[208] her mere sight inspires the love of purity, As many as knew her affirm, that her every look and gesture breathed something of that purity, which she bore about in heart and body: but the words with which she exalted this heavenly pearl, induced minds to covet its comeliness; and she freely confessed, that from her tender years there had been divinely impressed on her a singular love of chastity. Her very body also breathed forth something of fragrance, which the nuns who experienced it could not explain by any likeness. In the last three years of her life, however, it was more specially noted, that when she lay in a certain chamber of the infirmary, of itself ill-smelling; yet as long as she lay in it, no unpleasant odor was ever perceived there; intolerable to the unclean: but that sweet fragrance, which before was felt to issue from her body, procured by no artifice, by no aromas or other odoriferous things. Moreover the nuns experienced, that they could not in her presence quietly remain, if they had contracted even the slightest little stain, but were wont to be suffused with great shame; before they came to her sight, their thought being reflected upon themselves, they examined their consciences. But as those stained with sins could not remain before her, so she herself also suffered much, when she was forced to come into their presence: and therefore, although she always unwillingly came to the grate, much more unwillingly she went thither, when she knew there were present persons little God-fearing. On the contrary, to afflicted and tempted persons her sight was the greatest solace, driving all dread from their minds. There are also those who affirm, that being assailed by temptations they tried to approach her, she puts temptations to flight from others, and even to touch lightly her outer garment, and thereby they felt themselves freed. Others depose, that merely being in the place where she was; others, that beholding her from afar, or merely thinking of her, they experienced in themselves admirable effects, while their mind was made serene, their heart quieted, and all the trouble of temptations receded, chaste thoughts and pious affections coming in their place.

[209] Nor is it a wonder that religious persons, who held her for a Saint, and she tames wild beasts and knew the exceeding purity of her mind, and how in all her external and internal acts she always remained united with God, from her look, touch, or conversation experienced changes of this kind; when even wild beasts themselves in her presence laid aside their ferocity, and submitted themselves to her. There had been sent from Leghorn a live roe-deer, to be given to one of the Sisters: which being brought into the monastery, became so furious, that some harm was feared from it; nor could the nuns with however much diligence applied catch it, but it grew more and more ferocious; and entering the hall, in which all were, it terrified them all. There came thither at the same time Sister Mary Magdalen, and went to the beast; which immediately prostrate at her feet, became gentle and tractable, and permitted itself to be caught, and to be led whither she wished. At another time, while the nuns were reclining at table a mastiff having entered through the monastery gate left open (I know not by what occasion), and seeing itself shut in, began to run hither and thither furious; and coming into the refectory, struck terror into all. But Sister Mary Magdalen rose from the table, and approaching it, took it by the ear: and it, tamed like a lamb, suffered itself to be led by her even to the gate, and went away. Afterward being asked how she had not been afraid; Because, she said, one beast not inconveniently leads another.

[210] She rejoices in discourses on purity; She vehemently desired to induce all the Religious to the love of purity, and when she came into a place where there was discourse of it, she herself exulting with all gladness would say, How willingly would I remain here, where discourse of this kind is mingled! But she felt a singular affection toward persons professing that purity, although otherwise more imperfect, than toward married women or widows however holy; and she would say, that for the increase of that virtue in herself, she would willingly have tolerated any torment whatsoever; because she desired to attain to the height of it, so far as it can be reached in this life. From the same cause she pursued with singular honor and reverence all virgins whatsoever. It happened at one time, that there assisted in the Choir with the Religious a certain girl, she specially honors virgins. recently entered the monastery and still clothed in secular garments: who seeing Sister Mary Magdalen entering, and so profoundly inclining herself to each one as if she had been their handmaid, esteemed that this honor was held by her toward the religious garment, with which they were clothed. But when she saw the same incline herself in like manner before her placed there, she suspected it to be a secular ceremony: but afterward asking the Novices, she learned from them, that the good Mother by that act had reverenced in her her virginity.

[211] But although the Mother of God had made her certain, that in the virtue of chastity she should always be preserved; Such she preserved, yet she used every caution for its custody, always fearful lest she should lose so precious a gem, through which she obtained the right of following in Paradise the Lamb whithersoever He shall go. And the means, by which she guarded it, were these.

daily Communion, I. If she was not hindered by the necessity of taking some medicine or similar thing, ordinarily she communicated every morning.

II. She said before she died, that she had always had a great love toward rational creatures, abstraction from creatures, only that she might fulfil the precept of love left us by Jesus, and because in this only she loved them: but that outside this love she had never felt even the least adhesion toward any creature, nor permitted that other creatures should love her with an inordinate love; but if she had seen any of those subject to her too greatly affected toward her, she would immediately have mortified her, and have taken pains to disengage her mind from that bond.

III. She spoke of nothing else than of God and spiritual things, discourse of divine things alone, but of the world and worldly things she dreaded all discourse: nor did she wish that her spiritual daughters should speak of the world or of their parents; saying, that it seemed to her a great failing, that persons consecrated to God by the solemn vow of chastity, should admit into their heart even the least thought or utter a word, not befitting their profession. Much less would she have endured discourses to be introduced of marriages, affinities, pregnant women, women in childbirth, and other like things, which discourses she would have esteemed scandalous, nor would she in any wise have tolerated them.

IV. She touched no one, nor wished to be touched by any, except under the greatest necessity: caution of any touch whatsoever, and in the last three years' infirmity reduced to that state, that she could not move herself in bed, but had to be turned from side to side by the Sisters, she would say: If you believe, Sisters, that a touch of this kind can be hurtful to chastity, leave me as I am; for I will willingly sustain that torment, and on this one side rot away.

V. She avoided, as much as she could, coming to the grate to speak with seculars. flight from conversations with seculars I say, with seculars: because to those grates ordinarily Religious do not come, of whatever Order they be, except perhaps the brother or near kinsman of some nun, and that rarely, nor except with leave previously and in writing obtained. But when she was called to the grate, she wept; and it behooved to bring her thither through obedience: but on the way she was wont to say to her Novices, Pray for me, because I am summoned to the grate; and to someone she left a mandate, that on a sought pretext he should quickly require her. She said also, that at that time she would more willingly have been in Purgatory, and her horror of the place destined for it, than at the grate with seculars: and so abhorred that place, that it befell her grievous and troublesome even merely to pass that way; whence she would say, that to the spouses of Christ it brought nothing else than disquiet, perturbation and temptations. Ordinarily she was wont to call it the Place of distraction: and when she heard the Parlor named through the house; I, she would say, would call it not the Parlor, but the Purgatory. She exhorted therefore all the Sisters to flee from the grates, saying: Remember, Sisters, that you are consecrated to God, nor can a nun ever return from the grates, without afterward needing to expend much time, that she may return to that interior peace in which she had been before: because the discourses and conversations of seculars for the most part leave some dust, and sometimes obscure the white lily of chastity. If therefore she saw any approach the Parlor with a cheerful countenance, she would say, It appears, Sister, that you are not yet wholly ours: for it is proper to the nuns of St. Mary of the Angels, to be saddened, not to rejoice, when they are called to the grates. On the contrary, seeing commonly in most an aversion from the grates, she was cheered, and esteemed this to be the fruit of daily Communion.

and of literary intercourse with the same. VI. She never had intercourse or correspondence with secular or religious persons outside the monastery, nor communication by letters with worldly persons: and she felt great repugnance, if at any time she was forced to receive or write letters: saying it did not befit, that the Spouse of Jesus Christ should write or receive letters from seculars: because by their letters the memory of worldly things is renewed in the mind. But when from them some letter came, by which they begged her to be willing to pray God for some affair; the Mother Prioress, who indeed knew how much loathing and trouble she would draw thence, ordinarily suppressed it, nor gave or read it to her, nor announced the commendations in particular; but all the nuns being together, Sister Magdalen also being present, she commended in general that they should pray for affairs of this kind; certain, that she, as she was most obedient, would do it accurately; and so the seculars would have their intent, and no less Magdalen what she desired, remaining hidden and withdrawn from the world, and seeking to please God alone far from intercourse with creatures. Sometimes she writes to Religious only, Hence very few letters of hers are found: and even those few were written only through obedience, as I said of that which she wrote to the Princess Mary, Queen of France. D. Ludovicus Capponi her kinsman at one time wrote her a letter, by which he asked her prayers in a certain affliction of his. The Prioress judged the letter should be delivered, and she prayed as she had been asked: but to the letter she did not answer. But because that Lord desired an answer, it was necessary that the Father Confessor under obedience should command this to her: and so she answered, consoling him. He with great solace of his thereafter held the received letter in honor as a Relic, for not until then had any letter of hers to any secular been seen.

[211] Moreover the manner and style of her writing was simple and spiritual, without any ceremonies, in a simple and pious style, as can be estimated from the following little note. It had been written to me from Rome by my Superiors, that I should take up the government of our Florentine College in the year 1598: but I hung doubtful what was to be done by me, inasmuch as I had well enough known my imperfection, and how little apt I was for a burden of this kind. I asked her therefore that she would be willing to pray, and afterward tell me what the Lord might inspire in her. a specimen of which she exhibits She did what I had asked, and afterward began to give me an answer by word of mouth: but I, who desired to have an answer written by her, prayed that she would be willing to consign in letters what she said to me, that I might never be able to forget them. Which obediently assenting, she wrote with her own hand a paper, which I keep by me for a Relic; but its tenor I will here relate word for word, that it may be of use to all set in government.

JESUS. MARY.

Reverend Father in Christ. That I may fulfil your obedience, I write that little which came into my mind concerning your question, namely.

I. That you take up the burden of government with that love, with which our Lord accepted the cross. a letter to the author.

II. That you remain in it with that love and serenity of mind, with which our Lord remained on His cross.

III. That in it you seek nothing else than what the Lord sought remaining on the cross, namely to suffer, to love, to give glory to His Father, and to pray for those who crucified Him.

If I have said anything else to you, I have forgotten it: because, as you know, I have no memory. Bless me.

Pray God for me, that He may illuminate my soul, for a certain particular matter, which brings me doubt and loathing. May Jesus fill you with His zeal.

Thus far the Life, composed and printed by Virgilio Cepari, when Mary Magdalen was first being inscribed in the number of the Blessed, in the year 1626: the Chapters which follow Joseph Fotius adjoined, after her solemn Canonization; and, with the former labor of Cepari, first published it in the year 1669.

CHAPTER XXI.

On the prayer and contemplation of the Saint, and certain sentiments and affections communicated to her under it.

FROM THE ITALIAN OF JOSEPH FOTIUS.

Cap. LVIII

[212] Even from her tender years she began to practice and love the meditation of the mysteries of the life, passion, and death of her most loving Redeemer, From childhood addicted to prayer, as has been said above: and so great was the consolation which she drew thence, that catching opportunity to continue this exercise, both in her father's house and in the monastery of St. John, she industriously sought out the more secret corners, where she might not be hindered; and she remained there withdrawn within herself, for three or four hours, herself scarcely feeling the lapse of so great a time. But because she took the most sparing food, being reproved by her who had care of her, she answered, By eating more I would hinder myself in prayer, which is a more substantial food. And in truth she herself experienced this: for she prayed with so great fruit of her soul, as her release from all vanity demonstrated, and the mortification of her whole will, even in lawful things; and her ardent desire of growing in perfection and recollection of all the interior powers of the soul and senses of the body: and thence raised to sublime contemplation, so that working and laboring she always remained with her Lord; who after He drew her out of the world, had not much work in her, as soon as she was clothed with the religious habit, to be raised to the grade of the loftiest contemplation.

[213] She recited the Office with great reverence and devotion; even sick she desires the Office to be recited to her: and except in the time of infirmity she never suffered herself to be missed in the Choir day or night, unless perchance obedience had at that hour otherwise occupied her. But when on account of infirmity she could not come to the Choir, nor recite the Office itself, she had it recited to her by others; and she heard those reciting most devoutly, striking her breast at the end, and saying, God be merciful to me a sinner: this is my part, nor do I deserve to say more. Whatever time was left over from the common exercises, desiring without ecstasies to remain united to God, and whole nights, she spent in prayer, or (to say more truly) in the loftiest contemplation, joined with ecstatic raptures so frequent, even from her Novitiate, and not without her greatest mortification appearing, that she neither desired nor asked any other grace more, than not to have them, but nevertheless to remain united to God, in the very exterior occupations and distracting labors.

[214] But Jesus seemed, on the 9th day of June in the year 1590, she obtains this in the year 1593. to be inclined to hear her prayers concerning this, because otherwise it would not have befitted for His greater honor and glory and the salvation of souls. But on the 7th day of March in the year 1593, rapt into ecstasy, according to all the powers of the soul and senses of the body she received new strength of the Holy Spirit, the Lord granting her the same light and the same union with Him, in whatever place and time it was being done according to nature, as when she was found abstracted from the senses. So she felt her will inflamed with the fire of the Holy Spirit, that she could continue the same act of love of God and neighbor, when she was in ecstasy. Then He infused Himself into her intellect, after the manner of a shining ray, that she might have the same light: and thence after the manner of a rapid river He inundated her memory, fecundating it that she might always be able to remember the Word incarnate, and the things which the three divine Persons work in divine matters. She perceived finally, that the grace of God like a razor shaved her hair, that is, desires and thoughts, renewing them that they should thenceforth be all heavenly, pure, and loving. Nay she felt, that God in the species of a sounding voice communicated Himself to her senses, that she might be able to hear that voice, Honor to God and glory; whence she understood, that whatever she should see, hear, speak and work, all that should be to the honor and glory of God.

[215] Then also she saw that the eternal Son of God, descending from His throne, the Word taking a seat for itself in her heart, in the age of twelve years, came into her heart, there always to remain: and just as He among the Doctors interrogated them, not to be taught, but to teach; so remaining in her heart, He wished continually to interrogate her, that is to teach her, giving her the knowledge of His way and majesty and goodness: then He desired that she should interrogate Him in turn, that is, that she should diligently and accurately scrutinize His works, and what the will of God was both concerning herself and concerning her neighbor. But as often as she received any of these gifts, she felt pain in the body, and exclaiming with a great voice she would say, O Word, O Word, remember that I am a mortal creature, and that a fragile little vessel cannot bear so great a violence. When God had thus filled her with His gifts, He made her an eagle always flying, that is, He held her upon the wings of contemplation, fixed on beholding and enjoying the divine perfections and truths: from which sight she remained so absorbed, amid the wonderful delights of Him who proved her, and so kindled in the love of God and of creatures capable of divine election, that she seemed wholly dead to herself and inflamed with holy desires, and with ardent zeal of drawing all souls, if it had been possible, to the knowledge and love of Him; who seemed never to be sated with perfecting and purifying that holy soul, by His gracious influxes.

[216] In the year 1599 the gift of perseverance is infused into her God finally on the 10th day of June in the year 1599, caused to be infused into her so efficacious a gift of persevering in grace, and so great strength in the powers of the soul and senses of the body, by means of St. Angelo the Carmelite, that for the future she should not use them otherwise than to the honor of God and the utility of her neighbors. But she saw that the Saint anointed her senses with a certain precious and odoriferous unguent, first the eyes, then the ears, mouth, hands and feet: purifying the external senses, but the exterior unction finished he proceeded to the soul: and on the will indeed he impressed two signs, First, to be always conformed to the divine will in all things, and to the will of all creatures, under which there was no offense of God; Second, not to change countenance, except in case of necessary reproof, that it may be understood, in which case it is enough, if the heart be not changed. Then he purified the memory, inscribing on it seven admonitions.

I. Peace I leave with you, my peace I give unto you. II. the powers of the soul, My kingdom is not of this world. III. My meat is to do the will of Him that sent me, that I may perfect His work. IV. For whosoever shall do the will of my Father which is in heaven, he is my brother, and sister, and mother. V. But whoso shall scandalize one of these little ones who believe in me, it were better for him that a millstone were hanged about his neck and that he were drowned in the depth of the sea. VI. Father, if it be possible, let this cup pass from me. VII. Father forgive them for they know not what they do.

Into the intellect he inserted three mirrors, I, the purity of God, that she might be held by His love; II, the communication of God Himself, to imitate by communicating herself to her neighbor; III, the charity of all the Blessed, and the various virtues of all her Mothers and Sisters, that she might be prompt and ready to expend on them all her life, knowledge and power. and her heart. Then he purified her heart, and in it placed three stones, I, that there the Word might rest together with the salvation of her neighbor; II, that there the Holy Spirit might rest with the complacency of all the Elect; III, that there the Father might rest and her own salvation. He washed after this her soul with the blood of Jesus, and it being thus washed she herself said, He has washed my soul in the blood of my Spouse, so that it will be white as lilies, and ruddy as roses: and he placed in it a lamp, that is, the knowledge of her own nothingness and abjection. Thence purifying the concupiscible faculty, he put into it three desires, I, of the salvation of souls, not only of the faithful, but also of the infidels; II, the desire of poverty; III, the desire that every creature should love another. Finally he purified the intention, commanding that through it she should continually rest under the shadow of the juniper, that is, the Passion of Jesus: because, as the juniper touched pricks, so the meditation of the Passion generates compunction and compassion: but the shadow itself is no other, than to give honor and glory to God, I seek not my own glory.

[217] Not however, because she thus enjoyed divine illuminations and instructions, she makes the Exercises of St. Ignatius, did she refuse the direction of her spiritual Fathers, as to the exercise of prayer and contemplation, suitable for reforming life and sanctifying morals. In the aforesaid year therefore 1599, when she had seen the glory of St. John the Evangelist and of St. Ignatius the Confessor, of whose spirit she said many wonderful things; she wished in the month of November with three other Mothers to make the exercises of the same St. Ignatius, using as director F. Virgilio Cepari, the same who wrote this history for the greater part. But she did them with her greatest consolation, and formed of them a sublime conception; and while she lived she often gave the same to the Sisters, teaching them, how the lights and inspirations, which the Lord communicated during them, were to be reduced to practice. And hence afterward there prevailed the custom in that venerable monastery, of making yearly the aforesaid spiritual Exercises, with no small profit and increase in spirit and zeal of prayer.

Cap. LIX

[218] Moreover the more sublime contemplation and prayer, which can be exercised upon earth, whether it be passive and infused into the soul, She uses the contemplation of divine things by a simple gaze, accepting within itself the divine operation; or active and acquired by the aid of grace, joining itself to human labor and industry; is nothing else than an attentive and most simple gaze upon the divine perfections, and truths and mysteries, causing affections of love, gratitude, zeal, and contrition, and a thousand other like motions; or rather of one single motion, holding the soul fixed in the same attentive, simple, and affectionate gaze. But this exercise, which in many souls was and is of only a few hours (Bernard saying, Rare the hour, brief the stay) in our Saint was continual: because whatever thing served her, expressing her visions in articulate words. to fix her mind immovably and affectionately on God, and His perfections or attributes, to be contemplated under a most sweet silence: except that sometimes, herself not adverting, she expressed in well-articulated words the sentiments and affections, which she perceived in her soul: of which certain specimens more useful it pleases to bring hither.

[219] In the year 1584 on the 5th day of January, rapt by the spirit to contemplate the most blessed Virgin, with her only-begotten son between her arms, lifeless and dead, she considered His sacred wounds with an affection full of compassion, and said; That the wounds of the feet, hands and side were four burning furnaces; for the wound of each foot represented to her a single furnace. In the first of them, thus in the year 1584 she compares the wounds of Christ to 4 furnaces: namely of the feet, iron is put in, that it may be softened. Sinners are hardened like rigid iron, which however put into the furnace is softened to fashion whatever from it. So when sinners enter into the wound of the holy feet of Jesus, the hardness of their heart softens, and they melt into tears of true contrition for the faults committed, so that of them God can now dispose to whatever uses He shall wish. In the second furnace, namely of the left hand, stones are baked, to make lime for the use of building; and they are converted sinners, who increase the building of the Holy Church, as did Paul and Magdalen; whose conversion brought so great utility to the Church. In the third furnace, which is of the right hand, glasses are formed, that is, Virgins. For although glass be not so useful as many other things of greater value, it serves nevertheless for adornment, and offers a spectacle pleasing to the eyes; so also Virgins, although they bring not to the Church emolument as much as Martyrs, Confessors, and Doctors; yet it cannot be denied, but that they are a great adornment to the Church, and the divine Word is much complacent in them. The fourth furnace is of the sacred side, into which gold is put: and into this furnace all those enter, who are joined in charity to the Word through faith and love. But here she subjoined: For two ends we use gold, namely for adornment and for the setting of gems. For adornment King Solomon used it, when King Solomon made for himself a litter of the woods of Lebanon, a golden one, the ascent he overlaid with purple, the midst he paved with charity. Gold serves also for the setting of precious gems, which unless they were enclosed in it would easily be lost, and their beauty and value would less shine forth: so all virtues, unless they be gathered in charity, are in peril lest they perish; and exercised out of charity, they are more pleasing to God, and conduce more to the edification of the neighbor.

[220] In the same year 1584 on the 22nd day of January, raised into the loftiest contemplation of the mystery of the most holy Trinity, she explains the mystery of the most Holy Trinity, as working within, and astonished at its very admirableness, she repeated: Incomprehensible God, eternal is Thy greatness and ineffable Thy goodness. I see, and seeing am complacent in myself, the three Persons to flow one into the other their divine influxes, in a manner unspeakable and inscrutable. O incomprehensible God, most wonderful and eternal! although Thou art immense and inscrutable, Thou art also unspeakably good, because through Thy goodness Thou communicatest to the creature, established in the knowledge of its nothingness, some knowledge of Thy eternal essence. Yet however admirable that communication be, it can yet be said with truth, that it is a pure nothing, in respect of that communication which passes between God and the creature. The three divine Persons flow their divine influxes into all the Blessed of Paradise, and as working without, and the Blessed themselves flow back into the Father, Son, and Holy Spirit, with praise and thanksgiving, magnifying, blessing and exalting the most holy Trinity continually and incessantly. The three divine Persons flow also into all creatures, as many as are in the world; and the Word incarnate flows back by sending gifts and graces to creatures, so that through them they may be so disposed, that the whole most holy Trinity may be complacent in them. I see the Father, who breathes salvation to creatures; I observe the Son, breathing back in the creatures themselves; but the Holy Spirit breathing into the same. The aspiration which the Father makes, is as it were the desire with which He burns, desiring the salvation of creatures; the respiration which the Son makes, is His repose in the soul, while He makes it worthy of the Father's divine regard: the inspiration of the Holy Spirit, is the illumination which He inspires, that the soul may be able to go forward from virtue to virtue, until the God of gods be seen in Sion. And this is the continual operation of the most holy Trinity in creatures.

[221] she sees a Religious obstinate in sin damned. She said also, that the most holy Trinity in a more special manner flows the same divine influxes into Religious. But these, she would say, they receive so differently, that I cannot sufficiently wonder at it. But while suspended in this wonder God suddenly showed her a certain Religious, unknown to her, who did not receive those influxes, rendering herself unworthy of them; in that she wished to persevere in mortal sin, whence also she was surrounded by a very great multitude of demons, holding her bound with many chains. She, full at this spectacle of great terror, ceased not to weep and lament: and when she thus stood with her thought fixed on the aforesaid soul, suddenly she saw the same miserably thrust into the depth of hell, together with all the infernal spirits. Not able to bear this so horrible vision, she sent forth a cry so strong, that it was heard as it were through the whole monastery, and she said: A religious soul? Ah! never could I have believed, that with an obstinate will she should have wished not only to live, but also to die in mortal sin. At another time of the mystery of the most holy Trinity she said: O how beautiful a circle is the most holy Trinity, inscrutable, incomprehensible! In this circle there is a Mirror, a Book, and a Fountain. The Mirror I ought to behold, to study in the Book, to be washed in the Fountain. The Mirror is the Word incarnate; the Book in the Father and in His bosom, the Fountain in the Holy Spirit.

CHAPTER XXI.

The devout sentiments of St. Mary Magdalen upon the mystery of the burial of Christ, and of the Assumption of the Virgin Mother of God.

C. LX

[222] In the year 1585 on the 12th day of May, rapt into ecstasy for forty continuous hours, in memory of the forty hours in which the most holy humanity of Christ remained in the sepulcher; In the year 1585 rapt for 40 hours besides various and most devout affections, considering, now the body laid in the sepulcher, now the soul reclined in the bosom of the eternal Father; she was heard also in the person of the Virgin to say: I adore my son and Thy only-begotten. I offer Thee for every creature the blood, which Thy only-begotten son Himself shed, for human redemption. And afterward, Give me my son and my spouse, who was my consolation, and at this hour is my affliction; he has consoled and saddened me. She showed herself considering the whole body of Jesus from part to part, she seems to herself to be present at the burial of Christ: and kissing the wounds, and beholding the side, she said; Why do not all enter into the side so open, and into so deep a cavern of love? And when she seemed to herself to see Him buried: Now, she would say, it could rightly be said, that there is more than one Paradise: for where Thy essence is, there also is Paradise. Paradise therefore is in the sepulcher, Paradise in limbo, Paradise in purgatory: and what more? Paradise in hell. And a little after: How many, how many, O Word, O Spouse, wish to hold Thee shut in the sepulcher; not daring, nay fearing to confess Thy name in the sight of creatures! But others, complaining that they receive no gift from Thee, hold Thee shut up: and others for their own advantage lose Thee.

[223] But here when she had kept silence for a while, in the person of the Virgin she called Magdalen, and at the reception of the soul into the bosom of the Father: Peter, John and James, that they should enter the sepulcher, and render their services to the Lord. She praised also the devotion and love of Joseph and Nicodemus, with whom they had buried Jesus. You, she said afterward addressing all, here together shall make conversation with my son; and I in mind will accompany him wherever He shall be: if in the bosom of the Father, in His bosom; if in limbo, in limbo; if in the sepulcher, I too will be in the sepulcher. Then ceasing to speak, for a large space of time she showed herself standing in wonder, because she saw the soul of the Word recline itself into the bosom of the Father with its Divinity, and a little after she said: I saw the soul of the Word place its spirit in the essence of the Divinity. And when the eternal Father had shown her the exaltation and glorification of the Word incarnate, given Him on account of His humiliation; she, showing herself to hear and see great things, with the greatest wonder and complacency, again after a long silence broke forth into these words: And He led me into a great and high place, surrounded on the right and on the left with the sound of trumpets, of harp and psaltery, and other musical instruments, whose sweet sound is unspeakable, the sweetness incomprehensible, the melody unimaginable. I saw the soul of the Word rest, be placed, and be dilated in the bosom of the Father. Then she withdrew into silence in wonder; and she understood the fruits, which human and angelic nature obtained from the passion of the Word incarnate; and the unhappy lot of the apostate angels and criminal men, against whom raising her voice, Go, she said, howl, cry as much as you wish: And He placed them in hell, and exalted our humanity in his confusion. I saw my glorification, and that of every creature in Him.

[224] Then continuing her discourse she added: Thou art too infinite and too great, and therefore canst not be understood; by me namely, who am full of ignorance and blindness; nay even in general by all: so, so. Yet Thou wilt be understood afterward: but, O when? When that shall be dissolved, which now indeed by conformity, desiring to understand whose great things, she wishes to die. but not by complacency, is united? Ah! how is death life, and life death, namely by conformity, to him who more knows Thee. He who more knows Thee, also more suffers, in that he holds Thee not. Here she began to reason of five kinds of conformity. The first is had through ignorance, and is that, which deprived of light, and not knowing the greatness of God or the dignity of the soul, commits sin, and afterward wraps itself in a certain feigned humility, which avails to nothing. The second is through nature, and this lacks durability, on account of the instability of our nature. she expounds 5 kinds of conformity, The third conformity exists through grace, and this is humble and proceeds from God, useful also to itself and the neighbor. The fourth is born of wonder, and is permanent, humble, and full of grace. The last is made through love, and is the sublimity of conformity, born of an intimate knowledge of the divine greatness, and proceeding from a pure will. But this conformity is not wrapped up, but pure, simple, and sincere, and pleases the most holy Trinity, and is most useful to itself and its neighbors. To the soul thus conformed through love Paradise is of as much worth as Hell; and Hell of as much as Paradise; heaven of as much as earth; human nature of as much as Angelic; the rational creature itself of as much as a beast; light of as much as darkness. For through that intimate knowledge of God it knows nothing, leaving itself as it were dead between the hands of God: but this proceeds from that intimate and ardent love, with which it is borne into God. O sublime conformity! which at once unites things so contrary, and is the nuptial garment of charity, by which the soul fecundated like a vine generates that sweet fruit of the grape, whence is pressed out wine, inebriating God Himself. O anxious desire! which like a wine-press sweetly presses out the fruits of the soul itself, unto the salvation of neighbors, the honor of God, and its own utility.

[225] Here again she kept silence for some while, amid signs of wonder, on account of the small number of the elect, in respect of the far greatest multitude of the reprobate, whom she said she saw: and she numbered the various orders of innumerable Saints and blessed Spirits, festively surrounding the divine Word: she detests the sins of the human race, and detesting the faults and sins of the world, she repeated: O if I could give my life, that so many iniquities might be taken away! Even if Hell had to be borne by me, of which at present I seem to bear a part, it would be reckoned by me to be Paradise, only that there might be taken from the midst Hell as well as Paradise. The bush of Moses burned, nor was it consumed: but I am consumed, and burn not. O Word! Let there be no more sins, no more sins. O good Jesus, how am I today complacent in myself in Thee, who know Thee not, understand Thee not, love Thee not? But here, showing by gestures that she was wholly consumed, My Jesus, she would say, I know not whether Thou intendest that my body be destroyed in this manner: I know not whether I am in heaven or on earth, in hell or in the abyss.

O good Jesus! O good Jesus! If I ascend into heaven, Thou art there; if I descend into hell, Thou art present. O good Jesus! O good Jesus! Thou art all love: but pure love, O good Jesus! My Jesus, I understand neither Thee, nor myself. Whether I be in Thee, she melts with the love of Jesus. Thou knowest. Whether I be on earth I know not, or in heaven, Thou knowest: whether in purgatory, no. In hell? I will dare to say, that of it I partake so much, that I know not where or what I am. I am nothing, and I am an infinite thing, inasmuch as I proceed from Thee who art infinite: for all creatures are infinite, inasmuch as they proceed from Thee the infinite, but as to their being they are nothing. But because they are infinite, they understand infinite things; they comprehend Thy love, which is infinite; they love Thee, who art infinite; they possess Thee, who art infinite. Whether I be, or be not, whether I understand, or understand not, Thou knowest, and I could say with Thy Apostle, Whether in the body or out of the body I know not. God knoweth. I care not to understand or know this. Thou art all mercy, all justice. Good Jesus! good Jesus! I will bless the Lord at all times. Come, Word, Come. But Thou wilt come to me with exultation. O Spouse most loving above all the honeycomb of the sweetest honey, how much, how much Thou delayest to come to me; to come, I say, by Thy presence, for by essence I have Thee already. Let the eyes of Thy power be turned and behold the creature, so greatly deformed with sins, as he knows to whom Thou hast given to understand it, and who has sustained the torment of a vision of this kind. Indeed I wonder more at those who offend Thy power, wisdom and goodness, than at those who love Thee.

[226] A little after she showed signs of gladness and jubilation, seeing the eternal Word triumphantly descend with His soul to Limbo, She sees Christ descend to limbo, to console nay to glorify those souls: and beginning to address the most blessed Virgin, On the psaltery, she would say, I will sing to Thee and adore at Thy holy temple. Thou wast a temple, O Mary, and a temple was Thy son. Thou didst see thyself in Him, and Him in the neighbors. Thou wast a most beautiful temple, in which that worthy oblation had to be made, because thou hadst not been sanctified, but immaculately conceived. And afterward: I saw the throne of God high and elevated, and sitting on it Mary, the mother of Jesus surrounded with lilies and attended by four Angels. What glorification can be given to Mary on account of so excellent a vocation, made by the Word itself, and on account of a faith so firm and stable? Here she subjoined of the affection, and that He is awaited returning thence by His mother, with which they awaited the son returning from Limbo and raised again. Then speaking of the women, who went out to see the dead body where it was not; They teach us, she would say, that when the Word has withdrawn from us; and we feel it not, as though it were dead; we ought not to stand still, but to seek it with great desire, and with ardent sighs to proceed even to the bosom of the Father, not stopping, until we find it; nor to desist from sending forth interior cries, by which we may call it; or from casting at the Word itself the darts of the catapult of love, as at a bird, until falling to the ground it suffers itself to be caught, and by its own power makes itself powerless.

[227] Finally returning from Limbo, O happy, she said, souls, who although you were not present when the Word shed His blood; then the souls of the Fathers go forth clothed with His blood. nevertheless you have shared in its efficacy, and have fitted and sewn for yourselves a bloody garment, which as soon as you had put it on, you could not even a single moment remain in that place. So if a soul rendered itself fit by partaking of the aforesaid blood, it would be impossible that it should not be saved: but we should all receive it, unless we ourselves made ourselves incapable. Who led Thee down to earth, O Word? Love. Who led Thee back to heaven? Blood. Who made Thee descend to us, unless Thy essence, which consists in the communication of itself? Who made Thee ascend into Paradise, unless Thy pains and wounds? Who shall ever be able not to be grateful to Him, for so great and so infinite benefits of His? Love drew Him from heaven to earth; Blood draws Him from us from earth to heaven. Here moreover she made a sign that she saw Jesus raised again, and said; All seeing Him wondered at the splendor of His glory. Where are the wounds, where the stripes, where the spittings?

[228] On the night of the Assumption of Mary Very notable also and no less devout had been the thoughts and affections, with which she occupied herself on the night of the Assumption of the most blessed Virgin in the year … For after she had prayed all the choirs of the Angels, that they would obtain for her from the Lord pardon of her failings, that she might be disposed to ascend into the heavens with the Virgin; she seemed to herself to see, as she said, those Angelic Choirs laden with gifts proceed in troops to the sepulcher, in which lay the sacrosanct ark of the Marian body, that they might take her to themselves: but because they could not increase her glory, as being perfect and consummated, what they would have wished to do for her, they did for the more faithful souls, that they might be assumed together with her. But behold the Angels hastening to the sacred humanity of the Word, that from His rosy wounds they might draw various ornaments for adorning our souls: she sees the Angels adorn the souls accompanying her which would that they were disposed to receive all that adornment, signifying various virtues, which they themselves would wish to give them: for thus the Virgin would be so complacent in us, that she would hold her eyes continually fixed on us. But the Archangels go to the rosy wound of the right hand, and load themselves with most beautiful collars, to be distributed to those who do not incline their head to do their own will. The Thrones, from the left hand take precious bracelets, signifying that we ought only to work that God may be honored: because this we promised Him and this pleases Him. The Dominations, from the wounds of the most holy feet take earrings, denoting the continual attention, which we ought to apply to the interior inspirations of the Holy Spirit to give them to execution. The choir of the Principalities, with adornment taken from the wounds of Christ: from the thorny head of the Word draw the golden crown of charity, which is God Himself, because God is charity. The Powers, from the cavern of the sacred side bring forth the sign so dear to spouses, and without which they could not be called Spouses; namely the ring, of which it is said, I will espouse thee to me in faith. But what will the three other Choirs do? Lo, they will adorn us with the insignia of the Passion of the Word, that He too may be complacent in us.

[229] and she asks to be interiorly and exteriorly reformed. Here she said, that she saw the Angels dancing and festively surrounding the place where the body of the Virgin rested, which can be called another Paradise, because in it God Himself had rested. And when the Virgin seemed to her now raised up, she prayed her that she would deign to renew her interiorly and exteriorly, and said this sufficed her. Then she felt a great torment, so that she said, O Mary, I fear lest my soul be dissolved from the body like thine. But seeing a little after that the Virgin was assumed, and hearing the most sweet songs of the Angels; O how sweet, she said, are the songs; they make me melt; but I cannot perfectly understand them, much less express them: the substance meanwhile is such: Let us assume her, who assumed God into herself. Let us assume her, who assumed into herself all the miseries of the human race. Let us assume her, who assumed into herself all virtues. But here wholly absorbed in wonder, she repeated nine times the Responsory, and she sees her assumed, Holy and immaculate Virginity. Then she subjoined: The most holy Trinity named her nine times Holy, because it raised and exalted her above the nine Choirs of Angels. O wonderful and stupendous thing, that the eternal Father, who indeed is God, with so great love should draw to Himself a poor little creature, such as Mary was; and with the same love, with which He sent the Word to execute the work of redemption, should draw to Himself also the redeemed thing. The same love which moved the Word, to detract Himself in a certain measure from Himself, moved Him to draw Mary to Himself. The Holy Spirit was not more prompt to descend into Mary, to form in her a little human body for the Word; than to assume Mary into heaven, which without her seemed not perfect, its chief adornment being lacking to it. The Saints were not yet, so to speak, fully glorified, as long as Mary was lacking to Paradise; because through her they received the fruit of their glorification.

[230] What more shall I say? God Himself seemed not sufficiently to enjoy His glory, since He is so communicative of Himself, because there was not found in Paradise any creature so pure, that it could be capable of partaking of the same glory. There was indeed there the humanity of the Word, but He was God and man, and so glorious in Himself: the eternal Father therefore fixing His eyes on Mary, and that for so long she remained on earth, was complacent in her exceeding purity, because she had drawn from it the Word, and enclosed Him in her narrow womb. But if Thou wast so greatly complacent in her, O God, why didst Thou so long detain her on earth? Thou wast complacent to have her on earth, just as Thou wast complacent to have her in Thy mind, when Thou createdst her. Because just as holding her in Thee, Thou sawest the fruit to come forth from her; Thy Word, I say, which from her most pure blood was to take flesh; so afterward holding her on earth, Thou didst regard the fruit produced from her; because beholding the humanity of the Word, sitting at Thy right hand, Thou sawest in a manner the flesh of Mary, as taken from her. But Thou, Mary, how could it please thee so long to remain on earth, after the ascension of thy most sweet and most lovable son? Forsooth, just as thou wast complacent in conforming thyself to the will of the Father, that He should hang on the cross; so to the same thou wast conformed, that thou shouldst be on earth without Him. that she might conform herself to the will of God. Thou didst conform thyself to a thing so difficult, as it was to see the Son of the eternal Father suffer things so shameful, considering the greatest fruit to proceed from such a passion, which fruit we were, destined to refill the empty seats in Paradise: and in this so greatly wast thou complacent, that if it had been expedient, thou wouldst have given even thyself, O Mary. Behold now Mary is raised above the clouds, nor is she seen any more, but only something of splendor left by her. Here moreover when she had offered many creatures to the most holy Virgin, she returned from rapture to her common senses, leaving us examples of her so pious and holy contemplation.

CHAPTER XXII.

The insatiable desire of suffering in Magdalen: her last illness, death, burial, miracles.

CAP. LXI

[231] There was no enemy whom the Saint more grievously hated, than self-love and her own flesh: Most severe toward her body, to which from her earliest childhood she declared herself contrary, refusing to take food outside the times of dinner or supper, leaving the delicate dishes, sleeping on a straw sack, rising by night to the discipline, encircling her temples with thorny twigs. But she who treated her body so ill in her father's house, under the eyes of those who watched her lest she should go to excess; when she saw herself in another state and a house of penitence, could never be sated with the harshness of the life she had begun. But it was not the least of her penances, that she spared no fatigue in those labors, which were either enjoined her by obedience, or of her own accord taken up by her for the help of her neighbor, although her body broken by fasts and other chastisements scarcely sustained them. Beyond that five-year period, which she passed wholly on bread and water, except that weekly she tasted wine thrice, her whole life could seem a continual fast … Not content with this she added flagellations so rigid, not content to vex it in manifold ways, that the nuns hearing them ran to the Superior, that with the precept of obedience applied she might order her to be restrained. She girt her flesh with rough hair-shirts, besides a girdle, made of nails and other iron-work, which she used. But that she might gratify her implacable hatred toward herself, now she struck her breast with a stone, now she scorched her arms and legs with dripping wax, or with nettles applied; sometimes also she squeezed her flesh with pincers even to the pressing out of blood. Add to these the endurance of the winter's cold, under a single tunic and with feet for three years bare: into which when she put shoes, not rarely she inserted prickly juniper-berries. Add sleep, interrupted only by vigils and full of torment, even on the bare ground, for fifty continuous nights, her clothes only rarely taken off, that she might more promptly either run to the sick, or awaken the Sisters to the morning Office, as for fully fifteen years she did. But such a form of living she scarcely intermitted, unless compelled by most grievous illnesses, which she could not dissemble.

CAP. LXII

[232] Nevertheless inflamed with the desire of greater endurance, she began to ask of God, she desires that pure suffering be granted her, that He would grant her pure and mere suffering. Of which benefit having seemed to herself to have divinely received the hope in a rapture of the year 1602, she went all cheerful to Mother Sister Evangelista Jucundi, a woman of great experience and virtue, formerly her Mistress in the Novitiate, of whom she made very great account and was wont to call her a Holy of Holies; signifying to her that God seemed about to grant her naked suffering; and thereupon she begged, that she, whose prayers she believed could do much with God, would not by deprecating intercede, and hinder so great a good for her: which when she had promised, more secure now she went to the Choir, to give thanks to God. The raptures therefore which she had thereafter, were without all spiritual relish: but because in one of them she seemed to herself to taste again something of the former sweetness, she was heard to burst forth into complaints and to say, Ah! my God, why dost Thou violate the pact entered into with me? And often repeating the same prayers, and obtains it in the year 1604. she was in the last rapture of her life, in the year 1604 made more certain, that God had assented to her desire; about to join to her last most grievous infirmity the extreme aridity and desolation of spirit, to which even from the year 1590, after the five-year probation aforesaid, she had courageously offered herself. Hence she was compelled, that she might excite even a little devotion, to seek some means: and so she was seen now with the rosary in her hands before the venerable Sacrament, now turning over little books of vocal prayers, now reading the history of the Lord's Passion or the Lives of the Saints, especially after Communion. In all which and other ordinary exercises experiencing an unwonted repugnance of the sensitive part, she said at one time to a certain friend: Truly, Sister, it behooves to labor greatly, and the soul which has tasted God to be exceedingly loving of endurance, that it may work in the same manner in the time of aridity, in which it worked when flowing with divine consolations.

C. LXIII

[233] Already in the year 1602 she had begun to sustain a fever with a cough, Lying down for the last time, and in the following 1603 a pectoral vein had been ruptured in her; nevertheless against the judgment of the physicians she had prolonged her life even to September of the year 1604: when, the mastership of the Novices being completed, she was elected Sub-prioress: but after eight days, in which with great zeal she had ordered many things toward better observance, again seized by fever she was fixed to her bed through obedience. The variety and gravity of the pains which she thence endured, and the whole order of her last illness you have in the last chapter of the Life described by Puccini; which therefore the author here more strictly follows: but neither thus do I think it should be rewoven: it suffices from it here to say, that one of her Disciples, seeing her suffer so much, said, Mother Mistress, it is indeed a great thing, that God daily bestows on thee new matter of suffering. To whom she: she commends the exercise of patience, But this has been my desire even from my youth; and this grace, especially after I had communicated wont to be asked by me, I esteem of the greatest. For the exercise of patience is so noble, that the Word, finding Himself in the bosom of the Father in the delights of Paradise to abound in all goods, because nevertheless there was lacking there the stole of patience, that He might prepare for Himself also this adornment, descended to earth: but He was God, nor could He be deceived.

[234] There was one, who seeing her so greatly tormented, said: Mother, my mind does not suffice to see that God makes thee suffer so much. and admonishes that pains should not be separated from the will of God, That voice disturbed her, so dissonant from conformity with the will of God; and she showed that the failing, mingled with those words, had grieved her more, than the evils themselves by which she was afflicted: and therefore most seriously she said to her: Sister, as often as thou shalt see thyself pressed by tribulations, beware vigilantly lest thou draw them out of their fountain, which is the will of God, otherwise they will be to thee a great and unbearable burden. A beautiful admonition indeed for those souls, who, while they are in this life, desire to advance much. She showed also that Sister Mary Pacifica del Tovaglia had compassion on her, to whom she said being sick: I acquiesce in that in which God is pleased, and from my heart I offer Him all relish and spiritual consolation, only that I may be saved. At which words the other could not hold back her tears: but greater compunction she brought to all, when she so seriously asked the Confessor, whether he believed she would be saved. And yet a few days before she had said (as Sister Mary Innocentia Dati testifies) I could not have worked otherwise than I have hitherto worked, because in all my actions (as far indeed as I know) I intended nothing else, than the honor and glory of God: which now brings great quiet to my heart.

[235] Amid these things tending to the end of life, she was fortified with the holy Viaticum, the night following the 24th day of May at the seventh hour after sunset. And amid the sacred hymns, for the solace of the dying woman, she dies in an act of obedience, the symbol of St. Athanasius was recited: and when at the fourteenth hour, to say Mass and impart Communion to the Religious, the Confessor having departed, had through the Sacristan commanded the Prioress Sister Evangelista Jucundi, that in his name she should under obedience charge her to live, until the mysteries being finished he should return to her; she prolonged her life until the eighteenth hour, when she died on the 25th of May in the year 1607, having passed in Religion twenty-four years, five months, twenty-five days. But she being dead, not only was it a miracle that her countenance, before pale and emaciated, not without signs of the glory soon acquired. was presently restored to youthful fullness and bloom: but also, that one of the nuns there standing by, who until that time with a mind more alienated from her had given no credence to her raptures and virtues; suddenly compunct, felt a firm persuasion inspired in her of the heavenly glory obtained by her.

C. LXIV

[236] The offices being finished the next day the 26th of May, at the body exposed in the church, and the people removed as well as could be done, a sinner is converted at the sight of her; the doors being now closed, there remained nevertheless some, and among them F. Claudius Siripandus of the Society of Jesus, and a certain youth of a very slippery and dissolute life, who saw the Saint's countenance suddenly turned away from him to the other side. Whom the Father, beholding stupefied, and with changed color giving a sign of a troubled mind, approached him, and Look, he said, young man, lest perchance the Saint has not borne to be beheld by thy eyes, who leadest a life so scandalous. To whom he, now compunct and contrite, So it is, he said, Father: but I will make an end of license, as thou thyself shalt see. Nor did he do less than he had promised: for after a few days returning to the same Priest, by a general Confession he set forth the offenses of his whole life, Relics are eagerly asked for: with a great sense of grief and a serious purpose of amendment; nor very long after the same died, with no small hope of eternal salvation. Then the Religious began to be disquieted by the supplications of those asking for devotion's sake something of those things, which had been in the use of the deceased: which they refused to satisfy, until D. Archbishop Alexander de Medicis, son of Marcus, for the great opinion he had conceived of the sanctity of Mary Magdalen, permitted that their devotion should be satisfied; and so various things were distributed, which thereafter greatly increased the common veneration toward her, on account of the miracles which by means of them the Lord wrought.

C. LXV, C. LXVI AND FOLLOWING.

[237] There was then so great a devotion of those flocking from all sides to the place of burial, a concourse is made to the sepulcher, that not a few of the pilgrims placed their shoes at the very entrance of the city gates, presuming to come thither only with bare feet. But to the increase of that fervor much contributed the spread report of the incorruption of the body, recognized in the year 1608 on the 27th day of May; when it pleased to exhume it, because to the place, where it had been given to burial, a well was near; and from the eaves of the church roof dripping water continually moistened the same place. But the chest was found wholly damp and the cloth of waxed linen, especially after the year 1608 the body being found incorrupt. which wrapped the body, quite rotten, so that it went into fragments, the other garments also were damp: yet the body itself appeared incorrupt, except that the face and feet had put on a dark color, and the tip of the nose and lower lip seemed somewhat consumed. The license of the Lord Archbishop being then added, the same body palpable and tractable, as if it had then first expired, was received within the monastery; and being clothed in silks by the Religious, was placed in the chamber, then already converted into an oratory, where for five years she had lain sick. Amazement was increased eight days after by a liquor of a most sweet odor, perceived to drip from the sacred body from the knees downward; and it was caught with cloths placed underneath, which thereafter remained as if tinged with odorous oil, and were distributed among various persons. and a liquor dripping thence. For this liquor began to drip from the beginning of June 1608, nor did it cease, before the end of June of the year 1620: when, the aforesaid dripping ceasing, there yet remained, and today remains, a sweet odor, legitimately proved in the Processes. But this miracle gave occasion in the next year 1609 of more festively keeping the day of her death, and this thereafter remained in the veneration of the faithful. The miracles of cures which the Saint wrought while living, have already been set forth elsewhere: but those which she wrought after death, will presently be related in a special Treatise; and they are the argument of almost the last chapters of the Life published by Fotius, here omitted.

C. LXXI

[238] To the same Treatise also we defer the Beatification celebrated in the year 1626, After the beatification, and the wonderful things that followed it: by which when the name of the Saint shone forth, not only through Europe, but even beyond it far and wide; from every part with incredible insistence the nuns of St. Mary of the Angels were required, to communicate something of her Relics: whence it came about, that they at length, for the glory of God and the Saint, remained despoiled of all the garments, veils, and other things they had which had once pertained to her use: of which cut into parts there was sent into many cities of France, Spain and Belgium, to Lisbon, Vienna, Innsbruck; into England, Ireland, and Poland; into the East and West Indies; into the Congo and Angola; into Sicily, the March, and Romagna; to Rome, Naples, she began to be venerated throughout the whole world; Venice, Bologna, Parma, Modena, Mantua, Milan, Genoa, Lucca, and many other cities of Italy: and in many of the aforesaid places chapels were built and altars erected, the popular devotion always growing toward them, as the votive offerings hung everywhere prove, and the gifts offered in memory of received benefits; which as it increased the veneration of the Saint among all, so also it kindled the desire of seeing her more glorified: nay even in the year 1624 the sacred corpse, which until then had been kept in a chest merely wooden, although gilded; was transferred into another more seemly one, whose sides furnished with crystal panes did not exclude the eyes of those piously venerating; and in this it lay until the year 1659.

[239] But if in all the places, in which there is something of the Relics, it was so done; much more in that city, but especially at Florence, where her venerable body is held, which now is kept in the chapel of the Nasi family, where formerly was seen hung an image of St. Bernard. But it pleased the aforesaid Lords, Patrons of the chapel, in the year 1629, that in its place there should be exposed a painted image of the Saint, on bended knees and with arms stretched out receiving from the most blessed Virgin the veil: and the altar itself was adorned with marbles: to which to be still more adorned D. Lutozzo Nasi, the last of the family, in the year 1667, bequeathed by will three thousand scudi. Under the aforesaid marble altar the sacred deposit was placed, where now it lies in a new chest, within a chest, adorned with most clear crystals, disposed through the four sides and bottom and the gabled lid within gilded borders, with most beautiful workmanship: but the chest itself stands upon a base, one cubit high, and gilded all round, with a sculpture of flowers elegantly drawn out, and bound with their ribbons and little bands; which is a most beautiful thing to see; nor less the pavement, on which the base is set, all wrought with exquisite marbles.

[240] But in the year 1659, when that new chest was constructed, constructed in the year 1659, of greater form and elegance, out of the munificence of D. John Vai of Prato, on account of a grace received; the sacred body was also clothed with new garments, after the form of the Carmelite habit, but made of richer material: namely below of golden threads interwoven with black silk, above of silver with white silk, yet leaving the face bare as well as the feet and hands. The Saint has a silver crown on her head, on whose fingers afterward were put four most precious rings, and in her hands a green branch of lilies of painted silver, white with the same metal; but upon her breast the Saint has a golden Crucifix, given for this by D. Commander Fr. John Francis Ricasoli. There is also a golden medal at her feet, sent by Pope Urban VIII, with a mandate that it should be placed there. Outside the chest, toward the part which is enclosed within the monastery, to which many lamps. there is to be seen hung a large golden cross of great value, and likewise a golden heart, on which are read inscribed these words: The sign of the heart of Ferdinand VI Duke of Mantua and IV of Montferrat, dedicated to Blessed Mary Magdalen de Pazzi. Round about the chest hang ten small silver lamps, which always burning render the sacred body conspicuous; besides eleven likewise of silver, hung within and outside the chapel, by various devout persons of the Saint herself: and many votive offerings. among which two have the form of a heart, but one of them is gilded, and is the gift of the Most Serene Nicholas Francis Duke of Lorraine, with an annual revenue that it may always burn. Moreover the other silver votive offerings, of various form and size, outside and within the chapel (to use the words of the Process made at Florence in the year 1663) can scarcely be counted. And from that time thereafter very many others were added, the veneration growing more and more, with the fame of sanctity and miracles.

POSTHUMOUS GLORY

Collected from various authors and monuments.

Mary Magdalen de Pazzi, of the Order of the Carmelites, at Florence in Tuscany (S.)

FROM VARIOUS SOURCES.

PREFACE OF THE COLLECTOR D. P.

[1] God wonderful in His Saints, not only adorned Mary Magdalen while living among us with excellent miracles, These are collected, partly from Vincenzo Puccini, which we have already given in the preceding history, strengthened with most certain testimonies of faith: but did it also more at length after death. But it pleases to divide these into three parts, so that the first be those, which happened in the first three years from her death, and are consigned by the Author of the life after the third and sixth part, and likewise after the last edition of the year 1620. The second and third will be those, which happened before the solemn act of Canonization; the last, those which followed it even to the present day. The first we will give from the original Italian of Vincenzo Puccini, whose authority is to us preferable to another name of however much greater weight, since the rest drew from him what they brought to the tribunal of the Roman Pontiff. The miracles of the second kind I had in mind to collect not from the Roman Processes, but immediately from the Florentine ones made by ordinary authority if I had been able to obtain them: for I did not doubt, partly from things afterward published, but that the reader would hold them the more agreeable, curious of truth to be learned immediately from the very mouth of the present witnesses, than if he received them from others decimated, altered, and reduced into a compendium. But this glory, such as it was, that would have accrued to their Saint from a collection of this kind, those very persons took from her, whose chief interest it was to communicate such things to us; even after at Rome there had now been made for that end labor and expense not small, that what I did concerning St. Angelo the Carmelite, I might also be able to do concerning St. Mary Magdalen de Pazzi. Let them see, how they render account to God and the Saint and their own Superiors at Rome of light hidden under a bushel; we for our part will continue to deal well even with the unwilling, and to confer to the adornment of their Order whatever we can with truth preserved. The miracles of the third kind although they could be given more authentically, some things done after the Canonization are added. than they are now had summarily published; we do not however wish to prescribe to those whom it concerns, the form, in which they themselves ought to bring forth into light the honors of their own Saint: we shall therefore be content with those, just as they are now printed, partly in the Lives published after the Beatification at Rome, one under the name of Puccini, the other under the name of our Cepari; partly in R. P. Patrick of St. James, from a more recent Roman prototype; and to the same we shall add what the Most Reverend Prioress of that monastery Sister Evangelista of the Heart of Mary, with her own hands and those of her Religious, most kindly transcribed, selected from more than one hundred and forty graces, done after the same Canonization until now almost at Florence; with the history of the body solemnly exposed in the year 1676 for rain to be obtained. To these will be added the more solemn translation, made in the year 1685, to the chapel of most precious marble and work which was under the hands of the artificers for eight years and is exhibited engraved in brass: and so an end will be given to this treatise, which, by an example already otherwise used, it pleases to name Posthumous Glory.

CHAPTER I.

Miracles after death, printed in Italian at the end of Part 2, and reprinted with some others after the Life printed in the year 1629.

[2] After the death of Sister Mary Magdalen, while from every street of the city the people flocked to see her holy body, The corpse exposed in the church the Lord willed that her sanctity should begin to be proved by miracles, of which the first was this. There had come thither for the same cause a certain Priest of the Society of Jesus, moved by those wonderful things, which of her both at Florence and elsewhere he had heard: and after with great solace of his soul, in the sacristy where the body lay placed on a litter, he had enjoyed the sight of her; and had observed how in her face, pale and dead, there shone the living colors of sanctity, and the pledges of eternal life already obtained by her soul, with a certain vivacity of the eyes, somewhat open and quite serene, such as he had never beheld in any dead or dying person; he went out of the sacristy, to make place for others. When lo, for the satisfaction of many, desiring to enjoy the same sight, from that narrower place the body was carried out to the church. she turns her face away from an impure man. Here he saw the countenance turned toward the sacristy, toward the side where are the grates of the monastery, and presently in the twinkling of an eye turned back to the other side. He wonders at the deed, and perhaps impelled by a certain interior inspiration, attentively considered, whether there had been anyone there from whom that motion had proceeded; and he manifestly knew, that no one had stood there, who had touched either the head or the litter. And while he hangs thereon thoughtful, he perceived on the other side a person standing, whose soul he knew to be wholly immersed in the mire of carnal pleasures, whose sight in a manner the most chaste Virgin had fled. But the same thing being noted by the person himself, besides wonder, excited in him repentance of his former offenses, with a purpose of a better life; as the aforesaid Father wrote diffusely with his own hand.

[3] By the touch of a flower taken from the same Lady Mary de Rovais, married into the Rossi family, had been sick for sixteen months, nor had she moved from her bed; but neither could she in any wise move herself by herself; and she had been brought by that long illness to that state, that she could bear unharmed neither the sight of the air, nor the whiteness of the wall; and all kinds of remedies applied by the physicians had profited her nothing, and all hope of recovering health had failed. But it happened on the 30th day of May of the year 1607, that the Rev. D. George Ciari, Prior of St. Simeon at Florence and her spiritual Father, brought to her some flowers, which had touched the body of Sister Mary Magdalen, as one conscious of her exceeding sanctity, persuading her to receive them with devotion: which doing with due faith, she placed them upon herself. Wonderful to say! The following night she rose by herself from her bed, a woman incurably sick is healed, and the next Sunday went to the church of St. Simeon, quite free and sound, all who had known her sick being amazed. And what is more wonderful, within a few days from her house, a whole thousand paces distant from the monastery, she came hither, walking on her feet; and entering into the church, she felt her strength restored to her, and her health wonderfully confirmed. There therefore, after the sacraments of Confession and Communion piously performed, with her own mouth she made most certain attestation of the miracle, together with the aforesaid D. George her spiritual Father and her kinsfolk, giving to the use of the monastery forty pounds of white wax, in sign of gratitude for the benefit, granted her by the handmaid of God.

[4] [and the same is delivered by the part of the habit touched, once from a long-standing fever,] Four years afterward elapsed, that is 1611, the same D. Mary began to be sick in the month of May; and the whole summer burdened with fevers and other troublesome symptoms, she became so weak, that the physicians dared apply no remedies to her; wherefore placed beyond hope of life, on the 26th of October, she received from the aforesaid D. George Ciari a little sack stuffed with feathers, which the Blessed one was wont to use upon her stomach, against the grievous pains which she suffered. But scarcely had she put it to her bosom, when she felt diffused through her whole body a certain comforting heat; and first her head strengthened, then the other members; so that free from fevers, and that very hour rising from her bed, she ordered the household called together to her to sing the Te Deum, all wondering at the suddenness of so miraculous a cure: and she herself came on her feet early in the morning to the church, to give thanks. The same D. Mary had obtained from the Nuns of St. Mary of the Angels, again, that a certain daughter of hers should be received among them; and afterward she had relapsed into a fever, so that she could in no wise rise from her bed, and therefore the clothing of the girl was deferred: who when she had thus for two months awaited her mother's convalescence, caused it to be announced to her, that she altogether desired to be clothed with the sacred habit. But the mother said, Let her then pray Blessed Mary Magdalen, that she may heal me. This understood the daughter sent her the little silken tunic, with which the body of the Blessed one had been clothed for some while after death: but Mary receiving it with faith, and putting it on the same evening, suddenly recovered; and the next morning went to the monastery, to satisfy her daughter's desire; both giving thanks, for health restored by miracle. Finally a third time, she having relapsed into the same illnesses, and a third. and for two or three months now keeping her bed, there was sent to her a veil, which the Blessed one living had used: with which causing the sign of the Cross to be formed over her breast, by the Parish-priest present while it was being brought, at that very moment she recovered.

[5] Magdalen, daughter of Peter Rondoni, of the Foundlings whom they commonly call the Abandoned ones of the Florentine Foundling-hospital, for the space of six years was so afflicted with fevers and pain of the stomach, that for nausea of food she could only with the greatest difficulty eat or drink anything, two girls are cured of an inveterate pain of the stomach. and at the odor of any refreshment whatsoever, even of wine, she felt vomiting stirred up in her with great violence. By these evils brought into a most wretched state nothing profited her of all the remedies applied; when receiving a little piece of that Blessed Mother's habit she herself placed it on herself with faith, adding a vow of visiting her church, and there receiving the Sacraments, and fasting some days in her honor: and without delay, all the evil being driven off, she began to eat and drink, and remained sound. Catherine, daughter of Anthony Tosi, likewise one of the Abandoned ones of St. Catherine of Florence, for twelve continuous years was burdened with excessive pains of the stomach, which often allowed her neither daily nor nightly rest, and so greatly afflicted her, that she herself testifies she was almost brought by them to despair, by which she was forced to dissolve into bitter tears: and now wholly consumed, having only skin and bones, she was kept as it were continually in bed. To this one also was given a little fragment of the Blessed one's garments: which when she had faithfully applied to herself, immediately she was lulled to sleep, and waking found herself altogether sound: nor did she suffer any such thing more. These things their editor adding to the former ones in the Roman edition, notes in the title of Chapter 145 that both had been received and approved by the Congregation of rites as miracles; but the following ones which constitute his chapter 146 and are related by Puccini, are indeed for the most part attested in the Processes, yet were not received by the Roman Rota into the reckoning of miracles, namely these.

[6] Margaret, daughter of Lady Cosa Casati daughter of Lawrence, for eighteen years had borne pains in the right side of her body; a dying girl by a little piece of the habit, and the physicians despairing of her life, she had received the most holy Sacrament with extreme Unction. Moreover she had remained in agony for eight days, and was reckoned already dead. But, God willing, there was placed upon her something of the habit of Sister Mary Magdalen; and immediately the illness departed, and she remained quite free and sound, as she herself testified. John, son of D. Peter-Francis Rinuccini, a boy of ten years, lay gravely sick in bed, and in so great danger of life, that on a certain evening he was given up by the physicians and the household: wherefore D. Virginia Ridolfi, his mother, beyond measure afflicted, with living faith hastened to Mother Sister Mary Magdalen, to whom she had been familiar and devout while she lived; likewise a boy: and she seemed to herself to hear interiorly, that through her intercession her son should be delivered. And so she placed on him a little piece of garment, making a vow to God and the holy Mother, that if she obtained health for him, she would make him wear for one year the habit of the Carmelites, and would carry a votive offering to the sepulcher. These things had happened in the evening, when in the morning the boy was found by the physicians so thoroughly healed, that wondering they said, so quick a convalescence could be attributed to no other cause, than divine grace. But the vow being fulfilled, the mother and son confirmed the miracle. F. Anthony Menesius, Preacher of the Society of Jesus, By another relic applied a pain of the head is cured, seized by a dangerous and sufficiently troublesome illness, was moreover held by so great a pain of the head, that he took no part of rest; when by a certain noble matron there was sent to him a coif, of those which Mother Sister Mary Magdalen had used; wherefore trusting much in her sanctity, when the force of the pain most urged, he devoutly placed it on his head. Wonderful thing! Scarcely had he done this, when in a single instant he felt himself free from all torment, and the fever so diminished, that he soon recovered health: and he made public attestation of this miraculous success.

[7] Sister Mary Magdalen Berti, Professed of the same monastery in which Sister Mary Magdalen had lived, a deadly spitting of blood, being gravely sick with spitting of blood and a burning fever, was more and more burdened, so that the other Religious and the physicians themselves much feared lest she should quickly pass from this life. And now the spiritual Father of the monastery had bidden her make some acts of humility, used by those Religious in case of death. But on a certain morning, after Communion received in bed, the hope came upon her of recovering health, through the merits of Sister Mary Magdalen; wherefore she asked the same spiritual Father, that he would sign her with some Relic of hers. Which done she began to be better, and soon rose from her bed, and returned to the wonted exercises of the monastery, with the wonder of all the nuns, who all testified to the prodigious thing. a swollen knee, Thomas Fiaschi suffered in his right knee, much inflamed by humors flowing thither, which night and day gave him incredible pains, without any interval of solace: and the physician had told him, that that matter must yet last some days. A certain one of his friends visiting him, gave him a leaf of a jasmine flower, which had touched the body of Sister Mary Magdalen. But he receiving it, with great faith commended himself to the prayers of the handmaid of God, and suddenly felt himself relieved of his pains. But when the physician had come, to determine the remedies to be applied to the infirm part, for the dissolution of the humors there collected; beyond all expectation, and contrary to his own prediction, he found it opened: whence it clearly became known, that God through the merits of Sister Mary Magdalen had wished to grant him the grace of health, as he himself attested. Philip son of the most Illustrious D. Paul Ricasoli was sick with a catarrh with a burning fever, and a grievous catarrh, and in his breast suffered most bitter pains; and the remedies profiting nothing his life was feared for. Meanwhile to the aforesaid D. Paul father of the sick boy there was sent a little cross of Sister Mary Magdalen, which placed upon the breast of the little boy, that very day restored health to him; and his mother led him into the city, nor did he suffer any such thing more: as afterward with certain faith the aforenamed Paul wished to testify.

[8] Lucretia daughter of Andrew Pezzini, a virgin of twenty-five years, an energumen is delivered: possessed by the devil for about nine years, had been by him for seven whole weeks so bent over, that she almost touched the ground with her mouth: but although four or more times she had tried the customary exorcisms of the Church, yet had carried away no help from them: but on a certain day, with fervent faith having kissed some flowers and a little piece of the habit of Sister Mary Magdalen, she was suddenly raised to her feet; and on the eighth day after the malign spirit, who had before afflicted her, not being able to bear the power of those holy Relics, departed from her. But she with her mother and three sisters, in thanksgiving came to visit the holy body for seven continuous Fridays, confessing and communicating each time, and they often confirmed the said miracle with their own mouths. a dying woman recovers. Lady Mary de Bardi, married among the Arrighi, on a certain night was so oppressed with pain through her whole body, that from all her members a great abundance of sweat dripped. The physicians called immediately applied indeed many remedies; but these profiting nothing, they much feared lest within two hours she should expire: for they believed the pains to be colic, proceeding from a stony obstruction. Meanwhile to a certain noble Matron, there present, it came into mind, to apply the Relic she had of the Venerable Mother Sister Mary Magdalen. Concerning which when she had admonished the sick woman, and she had made a vow of going to the sepulcher with a silver votive offering and two wax candles; she placed on her breast a little piece of the habit, and one flower consecrated by the touch of the holy body. And without delay, the sick woman felt the torment thus little by little diminish, that at length she was able to take sleep; from which awaking, she felt herself quite free, with the wonder of the physicians and of all present.

[9] Horatius, son of John Baptist son of the late Anthony Persiani, a little boy of about three years, likewise a dying boy. for four continuous months had been vexed by a most burning fever, with which dropsy was mingled: nor did anything else seem to remain of him, than skin covering the bones; nay since he could now swallow nothing more, for three days and four nights refreshed with no other food, than a little distilled liquid, he was believed about to die at any hour. Then his parents, trusting in the merits of Sister Mary Magdalen, took care to have some Relic of hers; and there was brought to them a little piece of the habit; which as soon as it was brought home, the little boy, who lay dying in a certain cradle, suddenly with a glad countenance called out to his mother, saying, Mother, I am sound. But more evidently appeared the miracle, when the aforesaid Relic was placed upon his body: since at its touch free from the fever he resumed his vigor, and began to walk through the house, as if he had never suffered any evil. And this John Baptist, father of the healed boy, testifies.

[10] One in peril from eating mushrooms is preserved, Master Simon Cisti, a Conventual Friar in Holy Cross of Florence, of the Order of Minors of St. Francis, on a certain day of the month of October, had taken in the morning for breakfast some poisonous mushrooms: which after a little rest brought him alienation of his senses, two tumors arising on his head, as many others about his buttocks; meanwhile he cast forth much foam through his mouth, nor could he call anyone to his help, because his speech also was impeded. But it happened that to his cell, in which the wretched Father thus lay alone, there came at such a point of time his disciple Master Leonard de Vacchia; who finding him dying, presently took care to have brought those remedies which he believed could profit. But Master Simon himself, seeing himself so near death, and trusting more in divine than in human aid, remembered Sister Mary Magdalen, toward whom he was affected with great faith and devotion. And forming his voice as best he could, he asked that some flowers and a little piece of the habit be sought from D. George Ciari, Prior of St. Simeon at Florence; and the Relics obtained he placed them on himself, devoutly promising, that if he escaped the present danger, he would go to visit the holy body, and would celebrate Mass in the church of that monastery. But an evident miracle presently appeared: for he began continually to be better, and rescued from the danger of death, was soon delivered of all trouble, to the amazement of everyone: and he made attestation of the miracle wrought in him. and one suffering an abscess for 3 years. Sister Humility Cini, a Lay-Sister in the monastery of St. Clement at Florence, on account of an abscess which for thirty years now she had borne in her body, could scarcely move herself. She took upon herself a little piece of the oft-mentioned habit, and fervently commended herself to Sister Mary Magdalen. But a few days after, having the aforesaid Relic by her with the greatest faith, she felt as it were a stone fall, and that humor vanish, which had been the cause of the abscess. Wherefore acknowledging the miracle, wrought in her by the handmaid of God, she testified the same, with the wonder of the nuns, dwelling in that monastery.

[11] The public attestation of these. All the aforesaid miracles, and many others here omitted, which the Lord God willed to work at Florence, through the merits of Mother Sister Mary Magdalen, were duly deposed by those in whose favor they were wrought, before witnesses worthy of belief, and strengthened with the subscriptions of their own hands: of which also by a public Notary attestation and authentic writing was made, to more affirm the truth of the same. The same with the aforesaid attestations and subscriptions were also written in the book, of which above, containing the subscriptions of the Religious: and a Notarial copy of the same (as also of all other things, pertaining to the present work) was placed in the Archive of the Archbishopric of Florence. And from these successes, as from certain pledges of the eternal blessedness obtained by Sister Mary, it can be understood, that she who while living on earth with so kindled a zeal procured the help of her neighbors, now (as it is allowed to trust) enjoying her beloved Spouse in heaven, will obtain infinite graces for those, who with devout faith shall have recourse to imploring her merits with the divine majesty, from whose infinite glory flows all the glory of His elect servants.

CHAPTER II.

Other miracles, related at the end of Part VI by Puccini.

[12] Jerome Mariotti, of the late Paul Pagliazzi of Valdarno, St. Mary Magdalen being invoked for four months struggling with a grave fever, suffered a graver evil in his breast: wherefore he was brought to Florence to the hospital of St. Mary-the-new, where by the physicians the hope of convalescing was taken away. But when there was given him a little fragment of the habit of Sister Mary Magdalen, a pain of the breast is healed, and he had devoutly accepted it, he commended himself to her with great faith. It was a Wednesday when this was done, and on the same day he began to be better, so that on the following Saturday he was wholly free and sound. And this miraculous success was indicated to the Mothers of the monastery by D. Camilla, mother of the same Jerome, and by D. Cassandra Martelli, epilepsy, as conscious of the whole matter. But on the very day on which the body of Sister Mary Magdalen after death stood to be beheld in the church, a certain epileptic woman, not being able for the multitude of the flowing people to come even to it, bent her knees before the image of the Virgin Mother of God, standing above the gate of the church aforesaid, devoutly supplicating, that through the merits of the handmaid of God she would obtain health for her: and presently she was heard, and suffered nothing similar thereafter.

[13] a pain of the head, D. Elizabeth, wife of Clement the Dyer, suffering most acute pains of the head, so that she took no part of rest; placed on her crown one of the flowers, which had touched the body of the Blessed Mother, and suddenly was sound. The little son of D. Ugolino Bonsi, born twenty months, was sick with a most burning fever, and for the greatness of the heat could not rest even for a moment: for he suffered also in his breast a great pain; and therefore his health was held by the physicians desperate. But as soon as one such flower was placed on his breast, the febrile heat was extinguished, a burning fever, the trouble subsided, and the boy's flesh became lively and succulent, with the great wonder of the physicians and of others conscious of it. D. Julius Ruccellai, by a spotted and pestilent fever brought to the extreme term of life, purple spots, according to the judgment of the physicians; as soon as there was placed on him something of the aforesaid habit, began to convalesce, and was soon wholly free. Catherine, daughter of Anthony Tossi, beyond measure was burdened with pains of the head and stomach; but the pain of the stomach for eight continuous years had afflicted her; a pain of the stomach; nor had they profited although many medicines were applied, but had more exacerbated the evil. Despairing therefore of help from these, she turned herself to the intercession of Sister Mary Magdalen to be implored with fervent prayer; nor did an hour and a half pass, but she felt herself as free from all pain, as she is now, wholly sound and lively.

[14] a difficult childbirth is loosed. D. Ginevra Busini, wife of D. Peter-Philip Uguccioni, was in peril amid the gravest pains of childbirth, when she commended herself to the venerable Mother, vowing to visit her body, and to offer a silver votive offering: then signed with a little fragment of the oft-mentioned habit, she suddenly and happily gave birth: and coming to the monastery for the cause of paying the vow, she narrated the whole matter distinctly there to the Mothers. A certain Religious, gravely but falsely accused, had been ordered by the Supreme Pontiff, to whom the cause had become known, to be most severely chastised. a calumny is dissipated, He sought and found the safeguard of his innocence in the intercession of the holy Mother, vowing thrice to visit her body, and to hang at it a votive offering of silver. Wonderful thing! Suddenly the truth was made manifest, and that Religious declared innocent, escaped all confusion and trouble. D. Hippolyta Chelli, married into the Barbadori family, in one eye for three months had been infirm, so that she could neither gaze on the air, An eye most ill affected is healed, nor lift her head for the vehemence of the pain: but the fitting remedies being applied and profiting nothing, there was prescribed her by the physicians a form of long and lasting cure, in that it appeared she could only with difficulty be healed. Stricken by which announcement, she betook herself as best she could to the monastery of Sister Mary Magdalen; and earnestly begged the Sister-Nun she had there, that she would bring it about that the Religious should invoke for her their Blessed Mother, in whose merits she had a great hope of health reposed. That very evening was done what she had asked, and the same evening that noble Matron felt herself relieved, and within a few days altogether delivered.

[15] Margaret, daughter of Thomas Sarti of Pontassieve, had unhappily fixed one leg on a pack-saddle peg; a wounded leg, and no blood flowing out, but coagulated around the wound, she was tormented with most dire pains, to which presently was added a most grievous fever. But a vow being made with faith to Sister Mary Magdalen, the fever and all pain ceased: and she attested the matter as it had happened, carrying a silver leg to the sepulcher. D. Anthony Valderama, afflicted by fever and other accidents in the month of October of the year 1607, another full of pain. suffered yet more grievously in his leg; but remembering that D. Frances de Suares had some little bandages, made from a sweat-cloth of Sister Mary Magdalen, he had his leg bound round with the same, with much devotion praying that holy soul, that she would intercede for his health: and suddenly the pain vanished, and he felt himself better, even so far that, if he had not been forbidden, he would have wished at once to leave his bed. But in testimony of this benefit, the same D. Anthony wished a writing of his own hand to be extant. Bernardine Cerboni, for a whole decade burdened with pains of the stone and gravel, with continual pains in the bladder and troubles of passing urine, at the beginning of December of the year 1609 had begun to fear for his life. But when he said he was moved by the fame of the sanctity and miracles of Sister Mary Magdalen, likewise the torment of the stone. his mother and wife hung at his neck a little piece of the oft-mentioned habit, and commended him as fervently as possible to the venerable Mother. Nor was the desired grace long deferred, since the pains presently began to be mitigated, and within the space of one hour were quite dissipated, so that there remained only a slight indication as if to keep the memory; as he himself affirmed by a writing of his own hand, bringing two wax candles to the sepulcher, to which his mother and wife added two small votive offerings of silver.

[16] A grace long desired is obtained: D. Laura Cavalcanti, reading the printed Life of Sister Mary Magdalen, felt herself interiorly inspired to ask the handmaid of God, that through her merits she would deign to intercede with the divine majesty, for the fulfilling of a certain interior grace, which for nine continuous years she had asked with a most ardent desire, and for which she had in vain employed intercessors various other Saints. But her prayer was the more fervent, because she remembered that she had been present in the church, when Sister Mary Magdalen was clothed with the religious habit. This prayer she made twice, and she obtained the desired grace so fully, that the Confessor, the matter being understood, thought it should be imputed to a miracle. Thus that noble Matron from the city of Rome wrote to the nuns, very minutely; there are healed, palsy, yet she did not express the grace itself, in that she affirmed it pertained to the interior state of her soul. Sebastian son of Dominic the Smith of the parish called di Sco, had an arm so impeded by a certain evil, that he could not move it; and the illness so increased, that he became as it were paralytic in that whole side. The physicians found no remedy for him: when therefore the fame of Sister Mary Magdalen had reached him, conceiving confidence toward her, he vowed his effigy, painted on a tablet, to be offered at her sepulcher: and the vow being pronounced he immediately recovered, signing with his own hand a testimony of the truth.

[17] a flux of blood, Sister Camilla Blondi, a Nun of the venerable monastery of St. Martin at Florence, had suffered a flux of blood for two months: who girding her body with a little cord, applied to the body of Mary Magdalen, immediately recovered. Sister Mary Dati, a Religious of the same monastery, fallen from the stairs to a height of five ells, notably injured the kneecap of her right foot, so that it burst into parts for her, and she had to be carried in the Sisters' hands to her cell. The surgeon made a remedy for the evil not altogether unhappily, a spasm in the knee, but there remained for her in the very place a spasm so atrocious, that night and day she was forced to wail. Having recourse therefore to the intercession of Sister Mary Magdalen, she applied to herself some of her Relics: and quickly obtaining grace, she felt the pains remitter, and was soon quite free.

[18] D. Elizabeth Bonvisi, wife of D. Benedict of the Nobili of Lucca, a quartan fever, for many months gravely struggling with a quartan fever, and the intolerable thirst and pain of the head which it caused; feeling herself more sharply urged, she would have read to her something of the printed Life of Sister Mary Magdalen, and thence took strength and spiritual solace, and at length conceived a great devotion toward her. But it happened in the year 1609 on the 17th day of March, that as in her manner she was intent on hearing that pious reading, she felt through the miracles which occurred herself moved interiorly to contrition for her sins, so sensible, that she was wholly dissolved into tears. Hence a vehement desire came upon her of having by her something of her Relics, and having obtained them from another noble Matron she devoutly kept them, and within a few hours evidently felt herself to be better: for that very evening she ate better than usual, slept beyond custom quietly that night, and the next day, on which she should have suffered a more vehement paroxysm, she felt herself delivered: then also the other accidents were dissipated, with which she was afflicted. D. Anthony Bonvisi, the father of D. Elizabeth herself, as conscious of all, in his and her name confirmed the whole matter with the signature of his own hand in testimony of the truth: which same did on the 31st of March in the year 1610 Master Bernard Vecoli, physician of Lucca, who had cured the aforesaid matron in the time of the illness, and knew each thing most minutely.

[19] A certain working woman, called Mary Margaret, made witless by old age and illness, a delirium hindering confession; to those urging Confession answered absolutely nothing, but often admonished and asked she was obstinately silent. Then it came into the mind of a certain girl, to place upon her a little fragment of the habit of Sister Mary Magdalen: which done she was restored to a sound mind, and bade the Confessor be called: to whom she not only confessed her sins, but was also found capable of all the Sacraments, which she devoutly received, with the greatest solace of the whole household, on the 8th day of May 1609. Alexandra, daughter of John Baptist Guidi of Mugello, a girl of fifteen years, an energumen is delivered. beset by malign spirits, was often exorcized by F. Br. Vincent of Borgo San Lorenzo, of the Order of Conventual Minors of St. Francis. At length when amid the customary exorcisms the same Father had placed upon her something of the coverlet, garment, and coif of Mother Sister Mary Magdalen, the demon answered that he was expelled by two, namely by St. Francis and Sister Mary Magdalen de Pazzi. And exclaiming and wailing in that body, I cannot, I cannot bear it any longer; I am scorched, I am scorched; he left the girl altogether free. But the matter happened in Borgo San Lorenzo of Mugello, in the church of St. Francis, on the 3rd day of November 1609; and the aforesaid Father Br. Vincent with his own mouth attested the matter to the Governor of the monastery.

[20] There are cured, a languor of the stomach with pain of the side, Catherine daughter of Baptist Manocci of Settimiano, a girl and servant of D. Catherine del Turco-Gucci, had her stomach so weak and feeble, that the food which she had taken she was soon forced to return: then in the left side she suffered a torment, which never left her, but sometimes was so exasperated, that she could not speak or take sleep, and lived most afflicted. For eight continuous years this evil had lasted for her, and although she had tried various medicines, she had carried away no help from them. She vowed therefore fifteen times to visit the body of Sister Mary Magdalen, and presently felt herself better; and the pain remitting more, at length she was altogether free. But this happened at Florence on the 25th day of July in the year 1610: and the matter was then attested by R.D. Matthew Vestri, Chaplain of the church of St. Lawrence at Florence and Confessor of the girl herself, deadly wounds, who conscious of all wrote it down with his own hand. Anthony son of Mattia, servant of the Orator of Lucca at Florence, contending with another servant of the same Orator, was wounded in two places, namely in the muscle of the right arm and in the side: and from this a vehement blast breathed from him, as from a bellows, while meanwhile he vomited blood by the mouth: whence the physicians judged the man could not live to the next day. But when there had been placed on his wounds a few little threads, drawn from a coverlet of Sister Mary Magdalen, and he had devoutly commended himself to her; in a very short time, to the amazement of the physicians, the wounds were consolidated, which were believed deadly; and in that grave case the sick man felt not even the least pain. But the matter happened at Florence on the 23rd of May 1610, at the second hour of the night.

[21] a tertian fever, D. Thomas Jucundi, fixed to his bed by a tertian fever, on the very day on which he felt the paroxysm now just rushing upon him, commended himself to Sister Mary Magdalen, and suddenly was delivered of the illness. But when there had remained for him from it a pain of the head, of this too he was loosed as soon as he signed himself with the flowers, which the preceding day had touched her body: and all this he confirmed with the writing of his own hand. D. Mary del Garbo, many years afflicted with a most grievous pain of the head, a pain of the head, and having in vain tried various medicines, it always taking increase, vowed to Sister Mary Magdalen to carry to her sepulcher a silver votive offering: and suddenly was delivered. The same, bearing in one of her fingers the evil, which they call the pine, and desiring to escape the spasmodic pains thence arising, again made a vow with the same success; and confirmed both benefits with her own hand. D. Peter Albi of Rome, an evil of the finger, whom a most grievous fever had fixed to his bed, the physicians doubting of his health and the evil increasing, received some Relics of Sister Mary Magdalen: which putting on himself, his wife applying devout prayers to her, he felt himself as it were loosed from a chain, and freed from the fever and every other evil; so that the physicians coming were exceedingly amazed: they believed however that the fever would still return some times, and a mortal fever. but in this they were quite false in their opinion: and D. Peter himself gave a writing of his own hand, making certain attestation to the truth. And this last is related again in the Roman edition chap. 147, but it is said the Curate of the Parish was summoned to give the Viaticum to the sick man, and asked by his wife D. Lucretia Ghiccizzani, to apply the Relic (this was one of the Blessed one's veils) to her husband: which he also did, commending him to the Blessed one, with the success already related. Moreover many other graces and miracles, which in the course of time were and are done, through the merits and intercession of this venerable Mother, are here omitted, lest the book grow beyond measure.

CHAPTER III.

The exposition of the sacred body, in the third year after death still whole, and certain miracles afterward collected by Puccini, and related into the Roman edition from him and the Processes.

[22] About two years had flowed by from the death of the holy Mother, Cardinal Gonzaga being moved by the reading of the life, when her admirable Life, full of holy examples and the delights of heavenly favors, brought into light, spread the odor of her sanctity, not only among the peoples subject to the Florentine dominion, but also in remoter places, whither either the fame of her name, or the knowledge of that work could penetrate. It happened moreover that the Most Illustrious Lord Cardinal Gonzaga, staying at Mantua, both by the reading of that Life, and by the celebrity of the miracles which were wrought again and again, felt himself moved to a singular devotion toward Sister Mary Magdalen: wherefore first he took care to receive from Florence an image of her, expressed by the brush to the likeness of the living one, and part of her habit. and desiring to see the body, Then setting out for Rome, when he had come to Florence, he stayed there some days: within which kindled with a more vehement devotion toward the Blessed Mother, he took pains, that with the good leave of the Archbishop of Florence, he might see her blessed body. Therefore by the express license of the same D. Archbishop, there was made a lofty platform in the church of the monastery, and upon it placed an ark, beautifully and preciously adorned, such as so holy a deposit befitted. It had the form of a chest, sculptured outside with excellent work of wood and gilded, on whose summit stood two Angels, likewise made of gilded wood; the ark is exposed, in which it was enclosed, of whom one held in his hand a crown, the insignia of the victories carried off against the demons; the other a white lily, the symbol of her exceeding purity. Within all things were lined with lead equally gilded, and in it lay the sacred corpse, conspicuous to those wishing to see through the gilded grates. This ark had been fashioned out of the alms of certain persons, most devout to Mother Mary Magdalen; and so great was the ardor of many to confer expenses, for the desire of honoring that blessed body, that it was necessary to refuse various sums of money offered: for if it had not been published by report, that no more money was needed; it is certain that the ark, now wooden, could have been solidly fashioned of gold.

[23] Thus nobly placed the ark stood in the church, containing that body so whole and incorrupt, still whole. that the physicians judged it should be attributed to a miracle; the more so, because when it was buried it had by no means been opened, or by any other means provision made for its longer conservation. It breathed nevertheless a most sweet odor: because a certain liquor most well-smelling dripped from those holy members, moistening the garments with which it was covered. These were as to color conformed to the ordinary clothing of the Religion and monastery, yet of silk, that they might be less easily corrupted, and the same were sprinkled with flowers: but it was difficult afterward to supply so great an abundance of these, as would satisfy the desire of the people asking for them from every side. A wonderful spectacle above all to see was the blessed body itself, which, although dead and deprived of all vital sense, yet retained an appearance most full of majesty, so that it impressed on the minds of the beholders a sense of compunction and devotion. Above the ark stood exposed an image of Sister Mary Magdalen; expressed to the life, and adorned all round with many silver votive offerings, which had been offered by devout persons, in testimony of gratitude for benefits carried away.

[24] With this apparatus, as silently as could be done and with scarcely any of the externs conscious, The Cardinal offers a lamp to her, the sacred body was exposed in the church, that the desire of the Most Illustrious Cardinal might be satisfied. He came therefore on the appointed day, and it is scarcely credible to tell, how great a tenderness of devotion he demonstrated toward those blessed Relics, bringing as a gift a silver lamp, which should continually burn before them: because he confessed that he had divinely received many graces and spiritual favors, through the merits of this venerable Mother. He wished afterward to speak with those Religious, who while she lived had been present at her holy actions: and much delighted in hearing such great wonders, he showed that he was most fully satisfied, and that new increases had accrued to his former devotion toward the handmaid of God, whom he forbade to be put back into her former place, before a second time, before his departure from Florence, he should have visited her. Meanwhile the report of this success continually drew so great a multitude of people, that the sacred deposit had to be guarded with custodians applied, the people flock, lest perchance it should be violated in some part, or stripped of its garments. The number of those flowing in growing daily, the square before the monastery was always full of those going and returning; nor in it was heard anything else, than the voices of those exclaiming and devoutly invoking the Blessed Mother Sister Mary Magdalen. Many women also, beset by malign spirits, energumens are brought, were brought to the sacred sepulcher: and there the demons constrained by religious persons with Sacerdotal authority, with great gnashing and horrible howling confessed, that she was Blessed and a Saint: whose sight that they might not bear, they turned away their eyes and their whole face, and struck with head and feet against the bier: but the noise and pressure of the flocking people prevented, that they were not urged by the sacred exorcisms to a departure, which some of them now seemed to promise.

[25] Finally the Most Serene Grand Duke and our Lord Cosimo wished even himself to come, with great devotion, leading in his retinue the Most Illustrious D. Cardinal Gonzaga, and the Most Excellent D. Francis his own brother; and also the Most Illustrious D. Abbot Orsini, the Grand Duke and other Nobles come, with the Lords his Brothers, and many other nobles and courtiers; who all spiritually fed by that devout sight, with a religious inclination of the body venerated the Blessed Mother, and rejoiced to share of the flowers strewn upon the body, giving thanks to God for His great goodness, which more and more daily He shows concerning His Saints. Afterward, on account of the great concourse of the multitude, it was necessary to leave at the deposit the Ducal Guards; otherwise it was to be feared, lest several should be suffocated in the very pressing, and other inconveniences happen. From thence all things were done more orderly: and at length the ark is put back in its place, and the holy body remained exposed for two whole days, to satisfy the devotion of the people, offering their vows and asking for graces. And since the concourse became no whit less; the nuns had recourse to the Most Illustrious Archbishop, and obtained the faculty of carrying back the sacred deposit into its place within the monastery: and so both the platform and all the rest of the apparatus was removed from the church, to which however many did not cease for several days afterward to come, grieving that deprived of the desired sight they were forced to depart. Some months before, the Most Serene Lady Mary Magdalen, Archduchess of Austria and Grand Duchess of Tuscany, visiting the monastery, had wished to inspect the venerable body itself: which when she had adorned with a precious gift, she demonstrated a singular devotion toward this holy Mother.

[26] Thus far the author of the primary Life Puccini: who then in the year 1621 at the end of the third edition added also the following, related afterward into the Roman edition with almost the same tenor chap. 146, consequently to those things which above in Chap. 1 we related. Lord Fabius Seralii, a noble Florentine, in the year 1612 suffering a grave infirmity, which the common people name Weights, In the year 1612 there are healed, a dying Nobleman, with a continual fever and intense pains, and also a continual flux of blood; because he was believed about to die, he was now being fortified with the last Sacraments; when taking into his hands the Breviary, which Sister Magdalen had been wont to use while she lived, commending himself to her, he made a vow of visiting her church daily for a whole year, if he should recover health: and immediately beginning to be better, he was judged to have escaped the crisis of death. Agnello son of Dominic del Piano, hiring out his labor on the estates of the Most Illustrious and Most Reverend D. Cardinal Barberini, a mad rustic, in the year 1612, by reason of some excessive labor, fell into a mania so vehement, that he recognized none of the household, and had to be bound with cords. But when in so wretched a state he had remained for thirteen whole days, his wife placed upon him a little piece of the aforesaid Mother's habit, and vowed a silver votive offering, to be carried to the sepulcher, if her husband should be restored to his right mind: who presently began to rage more lightly, and within three days used full reason. the son of the Legate of Lucca at Madrid, D. Anthony, son of the Most Illustrious D. Bernard Minutoli, Orator for the Republic of Lucca with the Catholic King at Madrid, in the 15th year of his age, of Christ 1612, being there at Madrid with his father, fell sick and was given up by the physicians. Wherefore his father placed upon him a veil of Mother Magdalen, which he had by him; vowing that, if the boy were healed, he would lead him to visit her Relics, as soon as they should have returned into Italy: and within a few days he had him sound.

[27] a woman with pleurisy, D. Mary, wife of Raphael Pera of Lucca, suffering most grievous fevers and pleurisy to the despair of the physicians; after the last Sacraments conferred on her, was commended to the intercession of the holy Mother, by the Mothers of the monastery of St. Dominic of the same city: but as soon as there were brought to her flowers, venerable from the touch of the sacred body, which the aforesaid reverend Mothers had sent; she was suddenly so relieved, that within three days she was as perfectly sound, as if she had suffered no illness, with the just wonder of all. Sister Anna Lippi, a Nun there, and a Nun with a quartan fever. for the continuous space of twenty months had sustained four quartan fevers, with swelling and other evils: but the day after the passing of the Blessed Mother, she commended herself to her, and taking some of the flowers aforesaid miraculously recovered. In the same monastery of St. Dominic, the wine of a certain vessel was so corrupted, that it was no longer potable: corrupt wine is restored, wherefore those reverend Mothers had recourse to the intercession of this good Mother, and some little flowers of the kind we have already mentioned being cast into the vessel, they wondered that it suddenly returned to its former goodness. But when after some time that vessel was exhausted, except a very little quantity in the bottom, which had become sour; a woman of Lucca, and by the vinegar remaining in the vessel several are healed. suffering grave fevers and near death, washed herself with that vinegar; and washed off the pestilent spots, which had now broken out over her whole body, and quickly was wholly sound. The same, using the same vinegar, against the vehement pain of the head which she suffered, felt an accelerated remedy; and within the space of one hour had entire health. A certain man of Lucca, tormentingly arthritic, smeared with the same vinegar, immediately was without pain; and a girl there at Lucca, altogether blind from a catarrh, received sight by rubbing her eyes with the same vinegar. And concerning these four, says the Curator of the Roman edition, there is the attestation of several people of Lucca in writing, to the Nuns of St. Mary of the Angels.

[28] In the year 1615 on the 18th day of August, Sister Virginia Magnani of Parma, of the Sodality of St. Ursula at Parma, brought to the extreme point of life and provided with the Sacraments, In the year 1615 there are cured, a dying Nun, was commended by the Sisters of the aforesaid Sodality to the intercession of Mother Magdalen, and felt herself immediately so much better, that she said it seemed to her as if she had returned from death to life: as also it was true: for within four days she rose sound from her bed. Dominic, son of Sebastian the Smith, in the plain called di Sco, and a bewitched boy. by an illness which was imputed to sorcery had so dried up, that now only the skin covered the bones, nor could he eat anything more. His father had vowed him to several Saints, and at length also remembering Mother Magdalen, began through her intercession to ask health for his son, with a vow that restored to him he would send him to the House of Loreto: then he gave to his son to eat two of the flowers, which had touched the body of the said Mother: and suddenly the young man being healed, four days after set out for Loreto. In the year 1616, when certain Benedictine Nuns at Brussels in Belgium, 1616 the reformation of a monastery is obtained. were reading the book of the Life of the holy Mother, there from the Italian tongue rendered into English, by D. Tobias Matthew, an English Knight, and the same a Catholic; they were kindled with so great a desire of a more religious observance, that they altogether wished their monastery reformed. But to such pious desires there was opposed another part of the Nuns: whose obstinacy that God might subdue, those first ones had vowed to Mother Magdalen an altar, to be erected under her name within their monastery: which vow being made the minds of the adversaries were suddenly converted, and with great tranquillity and peace the reformation proceeded in several points, and the altar by common consent was built.

[29] In the year 1617 the Most Serene D. Ferdinand Duke of Mantua, afflicted with a fever and a troublesome palpitation of the heart, taking no part of rest; vowed, if he were delivered of that evil, 1617 the Duke of Mantua is healed, to send to her sepulcher a golden heart: and presently delivered he paid the obligation contracted, ordering these words to be inscribed on the votive offering: The sign of the heart of Ferdinand, Duke of Mantua the sixth, and of Montferrat the fourth, dedicated to the blessed Virgin Mary Magdalen de Pazzi. In the same year D. Virginia Jucundi, and the headache of a woman in childbirth, wife of Benedict Serbaldesi a citizen of Florence, on the 20th day of August, laboring in childbirth, with a long and intolerable torment of the head, placed on herself some flowers which had touched the holy body, and immediately all the pain was driven away. Sebastian son of Dominic the Smith, of the parish called di Sco, and wine is restored. the same whose son we said above was cured, had a vessel of corrupt wine: and knowing that a like vessel in her monastery Mother Magdalen had restored, he took the book of her Life: and approaching that vessel, he made there a short prayer with the book, and then found the wine restored.

[30] 1618 Concerning the water where Magdalen had washed her arms, Antonio son of Dominic Partiliani of Lucca, in the month of December in the year 1618, given up by the physicians on account of the flux which he suffered and an evil of the breast, received extreme Unction: then he commended himself to Mother Magdalen, that as on many of his fellow-citizens she conferred various graces, so on him too she should confer health. To him thus praying she appeared, and three times said to him: If you wish to be healed, drink water from my fountain. The morning therefore being come, he sent to the monastery of St. Mary of the Angels in the borough of San Frediano, to obtain the aforesaid water. But the nuns, not knowing what fountain he meant, sent of the well in which she had been wont to wash her arms, wishing to cool her ecstatic heats, as is narrated in the Life. those drinking devoutly receive health. But the sick man as he drank what he had received, was better: and within two days, all wondering, he appeared sound. On the occasion of this grace thus obtained, the fame of that water was spread, and there began to be a concourse to the monastery, to obtain it for the sick: which to this present day, says the Curator of the Roman edition, is kept in use, very many graces being obtained through it, not only at Florence but also at Lucca, whence to the Nuns of St. Mary of the Angels the following two graces were written. A certain reverend Nun, in the same city of Lucca and monastery of St. Dominic, having suffered fevers for six months with an excess of melancholic humor, so that she seemed almost senseless, nor could lift herself from her bed, with devotion drank of the same water; and immediately so recovered, that the next day she was able to rise from her bed, and to perform the common exercises of her Religion with the others, as if she had never suffered any trouble. Another Nun of the same city of the Order of the Jesuates, was burdened with the stone for four continuous days, whence frequent vomiting came to her with loathing of any food whatsoever, in that it required to retain what was taken: but as soon as she drank of the same water the vomiting and pains ceased, nor had she need of other medicines.

[31] 1619 At Palermo, a votive offering being promised to be sent to the sepulcher, In the year 1619 at Palermo in the Abbey of St. Mary Martorana, a Nun by name Sister Elizabeth Crispo, had been brought to the last term of life, oppressed by a dropsy of which for a long time she had been delivered: yet she made a vow to Mother Mary Magdalen, of sending a silver votive offering to her sepulcher, if she were restored to health: which also without delay she obtained, the body gradually subsiding from swelling and the symptoms ceasing. Her sister Cecilia Crispo, Correctress of the monastery which is there at Palermo under the name of the Boarders, for four years had labored under an evil unknown to the physicians, which most however suspected to be a cancer quite incurable. But human remedies being despaired of, her aforesaid sister Elizabeth vowed to send another silver votive offering for her sister: and obtained for her health. various are cured of desperate illnesses: D. Francis Gelusus, Confessor of the above-named monastery of the Martorana at Palermo, often suffered grave pains of the head and spasms: but by the same Elizabeth, with a similar vow he was delivered. In the same monastery there was a Religious called Sister Angelica-Maria, who suffered most grievous fevers, with pain of the stomach and syncope of the heart, nor was there any hope of remedy. Feeling herself therefore about to die, she vowed a silver votive offering of fifteen tari, and immediately emerged from the danger of imminent death, and duly recovered. In the same city of Palermo and in the monastery called of St. Mary of Pity, there was a Nun wholly blinded: and many remedies being tried, and vows made to various Saints, she had not been able to recover sight. At length she began to place confidence of obtaining the grace in Mother Mary Magdalen, and therefore asked the aforesaid Sister Elizabeth Crispo, to make for her a vow of a votive offering of fifteen tari, to be sent to the sepulcher: and the same evening, on which she made this vow, she received sight. And all these five graces were sent from Palermo to the sepulcher of the Blessed one, under the authority of public faith. Pasithea daughter of Matthew of Lucca, servant of the Nuns of St. Dominic at Lucca, likewise a servant of a monastery of Lucca. for a fourth month lay fixed to her bed with such great pains of the legs, that she could not set foot on the floor without most intense torment. And when she found no solace for that evil, she vowed that to the sepulcher of Magdalen she would carry two silver legs: and immediately health being received, the pains ceased. But when she hung in mind doubtful, by what means she should fulfil the aforesaid vow, on account of the difficulty of going as far as Florence; the same pains grew worse again, with which before she was tormented; and therefore she confirmed the former vow, and soon being made sound again, generously fulfilled it.

CHAPTER IV.

Miracles from the Processes, collected by the Curator of the Roman edition Chap. 141, and others brought from the city of Lucca chap. 148.

[32] Andrew Bindi, a Florentine Priest, Curate of the church of St. Frediano at Florence, warts are cured, had borne for many years in one of his legs a certain contagious evil of pricking warts (Pliny calls it Formication, the Greeks Myrmecia), nor could he cure it with various remedies applied, but daily had it worse. He on the very day of burial being asked with other Priests to carry the body of the Blessed one, and while carrying it commending himself to her, suddenly felt relief, an ill-affected leg. and quickly testified with an oath in the first Process that he had been entirely cured. D. Anthony Valderama a Spaniard, staying at Florence, burdened with a grave fever and other symptoms, with a most acute pain of one leg, had it bound round for him with a band, made from a sweat-cloth of the Blessed one; and suddenly felt the pains had ceased, and that a little after he was entirely cured, pains of the stone, he testified in the first Process. Bernardine Cerboni of Colle, a citizen of Florence, having suffered for a decade the torment of the stone and gravel, and these very often recurring, on one occasion seemed brought to the extreme peril of life, when there was placed on him the habit of the Blessed one; commending himself to whom, he rejoiced that presently the pains were mitigated, and that within an hour he was freed of them; nor ever afterward suffering them recur, that he had received this grace too, together with other witnesses, he asserted on oath in the first Process.

[33] a deadly wound, Anthony son of Matthew of Lucca, servant of D. Alexander Lamberti, Legate of the Republic to the Grand Duke of Tuscany, in a certain brawl with another of the same household, was wounded in the fleshy part of the right arm and in the side: and the wound of the side indeed breathed like a bellows, so that the intestines were believed injured, for the sufferer also often eructed blood by the mouth: wherefore the physicians and surgeons, summoned to cure him, since they feared lest he should die on them between their hands, would not apply them to him, unless first he confessed his sins. Meanwhile the Lady wife of the Legate, to the threads, prepared for making the surgical lint, mingled a few threads from a coverlet of B. Mary Magdalen de Pazzi: by which her faith and the intercession of the Blessed Mother it is believed it was brought about, that that wounded man, not only did not die, but felt not even any pain of the wounds, a torment of the arm, or began to be feverish, and within a few days recovered; as he himself with the aforesaid Lords attested, in the first and second Process. The same D. Legate, with the Lady his wife, in the same Processes affirmed, that having suffered for some days the greatest pains in his right arm, arising from a certain little black puncture, of which he knew neither the occasion, nor could find a remedy, at length he felt them turn into a spasm. But the Lady his wife, undoing the bands, wrapped round that arm, put under them to be put back, her husband unaware, a little fragment of the aforesaid coverlet, commending her spouse to the Blessed Magdalen. But presently the Legate, feeling all pain cease, asked of his wife, what she had applied to the arm; for he no longer felt anything of evil. an inveterate asthma, But she confessing what it was, both turned to give thanks to their deliveress, the husband being thenceforth loosed from all pain. The same testify, that D. Laurentia Cenami, unmarried among the Lamberti, mother of the Legate himself, of eighty years, long since so asthmatic that she was sometimes believed about to be suffocated; when she had taken in water a little powder of the flowers which had touched the sacred body, suddenly was relieved, and thenceforth sound.

[34] pestilent pustules, Alexandra daughter of Captain Francis Puccini, wife of Andrew Sapiti, her body sprinkled with pestilent pustules, was thought about to die, and therefore lay anointed for the last time; because being able to eat nothing, every hour she was expected to give up her last breath. Meanwhile her kinsman D. Alexander Puccini, hung at the sick woman's neck a little paper, wrapping a few of the Blessed one's Relics: and when she, now deprived of almost all use of the senses, could speak no more; he bade her be commended to the Blessed one by the bystanders, gathered for her passing: but she, by means of the said Relics, gradually began to be restored to herself; and within a few days going forth sound from her bed, together with her husband she affirmed the matter done, pains of the side, in the first and second Process. Stella, widow of the late Thaddeus Corradi, of about 70 years, had borne most acute pains of the side for many days, nor for relieving them was any human remedy found; wherefore the Viaticum being received she had now prepared herself to undergo death; when, confidence being placed in the merits of B. Magdalen, she placed on the painful place a little cushion, which she used for the pains of her stomach: a burning fever, and presently relieved she fell asleep; and a little after awakened, she professed herself delivered in both Processes. Augustine son of Francis Cortellini, an infant of two years, set in danger of life, was capable of no remedy to be applied to him, while he was consumed by a most burning fever. When he had thus lain some days, his mother Elizabeth hastened to the intercession of the Blessed one, a grave tertian, and begged of the Nuns of St. Mary of the Angels a certain veil: which when she placed upon the little one, delivered from the fever he said, Mother I am sound; nor was he ill afterward, and this in both Processes was confirmed with suitable testimonies. Father Don Vincent Maccanti, a Theatine Priest, at Modena laboring under a most grievous tertian, which had now lasted him fifteen days, and finding no remedy, commended himself to the intercession of the Blessed one: and the very hour approaching at which the fever should recur to him, he began by meditating to consider her glory. In this thought as he was falling asleep, he saw appear B. Mary Magdalen, with St. Nicholas the Bishop, his special Patron; and at the same time to hear from the mouth of the Blessed one these words, Let us do him an entire grace. Which thus said, she cast over him to cover him her mantle; and the sick man full of jubilation awoke, nor any more felt the febrile recurrence, although he afterward abstained from all medicine, as in the former Process he deposed.

[35] headache, Lady Mary de Garba married into the Rossi family, a noble Florentine widow, for many years had labored under headache: from which a vow being made to B. Magdalen she was delivered, then and thenceforth. the pine evil, To the same in one of her fingers came the illness, which they call the Pine: whence when she suffered as it were spasmodic pains for many days without any remedy, she pronounced another vow to the Blessed one herself: and likewise suddenly delivered, she declared both graces, together with witnesses joined to her, in the remissorial Process. Antonia daughter of James Julianetti of Scarperia, a girl of the Foundlings of the Florentine Foundling-hospital, by a most grievous illness to the last extremity brought, and anointed with the sacred Oil. But it did not please God to take her from this life, and she remained for several months subject to epileptic symptoms, epilepsy, so dire, that not only could she not be restored to herself, but neither could she lift her head. For as soon as she tried to raise it even a little in the bed, she was seized by that foul disease, with trembling and convulsion of the mouth, her eyes divaricating, and saliva foaming over her lips: which ceasing she remained for a little while as if alienated from sense. To this one the Prioress of the place placed upon her some Relic of B. Mary Magdalen, and immediately she began both to be restored to herself and without difficulty to be raised: but the next day she rose from her bed, free of all the troublesome accidents: and she herself, with other girls of the same place, testifies to the received grace in the remissorial Process.

[36] a strait of the breast, Alexandra a widow, Prioress of the Foundlings of St. Catherine, set in the extreme point of life, was bewailed by her wards as dead: for the physicians had pronounced her about to be such presently, on account of the straits of her breast. To this one while extreme Unction is ministered, one of those girls made a vow to B. Mary Magdalen, to be fulfilled if the sick woman should recover: who, her Relic being placed upon her, rose from the bed, the fevers ceasing; and within two or three days restored to her former health, she testified the same with an oath in the remissorial Process, several others attesting with her. D. John Baptist Rossi, a noble Florentine, for two continuous months held by a palpitation of the heart, palpitation of the heart, almost every hour fainted away, with the symptoms of an icy sweat, so that he seemed to die: and in the very heart he suffered a continual pain, the medicines profiting nothing. On a certain day therefore he decided to recite some prayers in honor of the Blessed one, and to carry to the sepulcher a silver votive offering. The vow being made, suddenly the cardialgia ceased, with the palpitation and other accidents, which never returned: as both he and others with him likewise testified, examined in the Remissorial Process. At another time the aforementioned Mary Rovai Rossi, besides the miracles related above, in the Remissorial Process affirmed, a fever hindering Communion, that being on her estate in the month of October, and there fallen into a fever, and nevertheless on the next festivity of All Saints desiring to communicate; when the Parish-priest hesitated on that account to come to her house, sufficiently remote from the church; she, on the feast of St. Simon the Apostle in the evening, hung on herself some Relic of the Blessed Mother: and immediately felt the fever driven off, which had lasted her from the feast of St. Francis until that hour; and experiencing her strength restored to her at that very instant, she rose from her bed; and the next morning went on foot to the church, distant the space of more than one mile by a hard and rough way. Lawrence, son of Paul Rossi and the aforesaid Mary, a little boy of three years, had begun to suffer windy thorns, which had so eaten away his arm and foot, that his side gaped with five or six wounds opened in a row, windy thorns. and splinters fell off from the very bone; and at length, no remedy being found for five years, many being applied in vain, it was thought to cut off the foot: but the mother having recourse to the intercession of the Blessed one, and applying to the wounds some of the flowers, which had touched the sacred body, saw them close within a few days, attesting as above.

[37] Moreover many other graces are contained in the aforesaid Processes, Women in childbirth helped. and especially of women set in the danger of childbirth, and the Relics of the Blessed one being applied happily delivered by her invocation, which for brevity's sake are passed over. Moreover there are found very many others, collected by the Religious of her monastery daily, as they were related by various persons coming to the grates, The number of votive offerings. and bringing to the sepulcher their votive offerings and testimonies of the benefit received, which they have noted in a book of memorials prepared for that: and when in the remissorial Process the body was visited, there were counted around the sepulcher six hundred twenty-six votive offerings, of which five hundred sixty-seven were silver, fifty-nine painted on paper or a little tablet. There follow moreover also graces, done at the invocation of this Blessed one in the city of Lucca, At Lucca at the invocation of the Blessed one and examined in the Remissorial Process, formed there at the instance of the Nuns of St. Mary of the Angels: which Process was not approved, because it was not formed by due authority. Yet because those are found there, written under the oath of several witnesses, they are here related; and it is left to the Reader's judgment to determine what faith he wishes to have in them.

[38] Rev. D. John Pierotti, a Priest of Lucca, was so disturbed in mind, there are cured, a disquiet of mind, that (as he himself testifies) he could take no rest night or day: he suffered also I know not what about the heart and through all his members, which did not allow him to do anything peacefully; his memory moreover had so fled, that he was ignorant what from hour to hour he did, and while reciting the Canonical Office repeated the same Psalm ten and twelve times, and at length doubted whether he had read it or not: but if he wished to eat, it seemed to him he was suffocated by swallowing it: so that he knew not, in what manner finally he could live, yet he did not doubt but that all these illusions were from the devil. After many fasts, prayers and vows, at length he felt himself inspired after Mass, to commend himself to B. Mary Magdalen de Pazzi of Florence; and made a vow of visiting her body, with the offering of a silver chalice: and immediately he seemed to himself as if washed by a stream of water, and all phantastic illusion dispelled, and thenceforth remained of a serene mind: and discharging his vow in person, he offered the chalice at the sepulcher of the Blessed Mother, and testified the miracle in the Process. Sister Hilaria Jannuccii, a Nun in St. Clare of Lucca, a continual fever, worn for the space of a year by various infirmities, and now laboring under a continual fever, with the greatest weakness and dissolution of head and stomach; and so exhausted of strength, that she could move nothing but her hands, and so long fixed to her bed; when she was esteemed incurable by the physicians, she was believed about to die quickly. Set in this state, she was touched by the Mother Abbess of her monastery with a little fragment of one veil, of those which had been the Blessed one's: and suddenly she was so comforted, that rising from her bed she followed the footsteps of the Abbess, carrying back the aforesaid Relic to the Prior of St. John of Lucca, from whom she had received it lent for such an end; all the Religious being astonished at a spectacle so unexpected, and for joy running together with Hilaria to the Choir: where the bells being rung, they chanted the Te Deum. To this miracle not only the healed Nun herself and several others attested, but also the Vicar of the Lord Bishop of Lucca and the Prior of St. John, who at that time for some other cause stood at the grates of the monastery; and lastly the physician, who had cured the sick woman.

[39] and indeed a double one, Sister Anna Lippi, a Nun in the venerable monastery of St. Dominic at Lucca, for a whole year struggling with a double continual fever, and pain of all her members and a continual sweat, could no longer rise from her bed: the physicians wasting all their labor on her, and despairing of her life. She on a certain morning, after she had communicated in her bed, asked the Father Confessor that there be given her a little of the water, into which had been put powder, made of the flowers which had touched the body of B. Magdalen, commending herself to her from her heart. Such water being taken, as she herself testifies, she seemed to herself placed in a bath of intolerable torments; persevering in which until midday, and never ceasing to invoke the Blessed one, at the very midday hour she felt the whole fever flee in a moment; and herself so strengthened, that rising from her bed she stood most firmly on her feet, and needed no support. The next morning, with the wonder of the other Nuns, she went into the Choir; where all together gratefully chanted the Te Deum; and afterward the same, with herself and the physician, witnesses of the miracle sworn, all appeared.

[40] hemiplegia, While for Sister Anna Lippi thus cured the Te Deum was sung in thanksgiving, Mother Sister Mary-Benigna Lamberti, a Nun there, for four years deprived of the use and feeling of her right side, except that continually it seemed to her she felt in it as it were the scraping of a file; and through her whole body so trembling, that she could not walk without crutches under her arms, nor move herself without some support; and therefore given up by the physicians, who had tried many and long remedies in vain; she too was kindled with confidence, that by the same intercession she could recover health; and she asked the Sisters to pray for her too. While they do this, she herself placed on her side a certain Relic of the Blessed one, which was by her: and immediately she felt through her whole body so great a trembling, that all the bones of that side, moved from their joints, seemed to be dissolved. Hence suffering a faint, and after half an hour returning to herself, she knew her sick side to be thoroughly healed for her: and rising by herself, but yet as if alienated from her senses, she walked on foot; without support indeed, but so weak and feeble, that her senses being astonished she was not restored to herself: wherefore she was seized by the Sisters and led to her bed, where she remained the whole day as if in a faint. But at length returned to herself, the same day, without crutches or staff, she returned to her exercises: and lastly of herself, and of Sister Anna, whatever was done she testified together with others, the same their ordinary physician also attesting.

[41] Sister Leonida Trenta, a professed Nun of St. Clare of Lucca, for thirty continuous years, wounds spread over the whole body, had borne over her whole body very many wounds, caused by a certain salt humor, which wherever it descended, gnawed and excoriated the members; nor could she be delivered of an evil so troublesome by any means applied. And now she could neither sleep nor eat, and bore as it were a continual martyrdom; because both the cloths with which she was clothed, and the linens on which she lay, adhered to her flesh and tore off the skin: and there had come moreover under her left arm another accident, which created great trouble for her. This unhappy woman thus sick, had been present at the miracle, wrought in the person of Sister Hilaria Jannuccii, by means of a Relic of B. Mary Magdalen, and she too wished to kiss it: but as if rapt into ecstasy, for amazement of so great a prodigy which she had before her eyes in Sister Hilaria, she did not perceive in herself the power of the aforesaid Relic. But toward night going to bed, and wishing to apply the accustomed treatment, both to her wounds, and to that accident under her arm, as she was wont every evening; she found them consolidated, and all her flesh so clean and smooth, as if she had suffered no evil: and thenceforth free of it, she made attestation of the miracle together with her fellow-witnesses by herself.

[42] To Sister Magdalen Franciotti, a professed Nun of St. George of Lucca, a distorted foot from a fall there remained so injured her whole left foot, that she could nowhere move it, and in it suffered most acute pains. And when for twenty days she had remained fixed to her bed, bearing no help from the remedies applied, she had recourse to the intercession of the blessed Mother. But on a certain morning, after she had been refreshed with the sacred Communion in bed, the Novices standing round all together vowed a vow, that, if this their Sister should recover, in honor of this Blessed one they would recite as many Psalters, as there are letters contained in the name of Mary Magdalen, and for as many hours would keep silence. They pronouncing such a vow, the sick woman begged the Confessor, that he would form the sign of the Cross over her painful foot, with a little fragment of a certain linen of the Blessed one. This done, she felt suddenly, both that foot, and that whole side pervaded by trembling, with a greater pain than ever before: and these ceasing within the eighth part of an hour, believing herself sound, she rose from her bed, and went to fulfil her offices without any impediment, and together with the Novices and Nuns rendered thanks to God and the Blessed one; then, with many others and the aforesaid Father Confessor and physician, she affirmed the truth of the miracle by oath. Sister Georgia daughter of Marian Marcii of Casoli, a Lay-Sister of the same monastery of St. George, from a like accident had distorted her foot, and suffered a spasm in it: but a vow being made she was healed, attesting the matter as above.

[43] Sister Flavia Arnolfini, a professed Nun in the monastery of St. Justina at Lucca, by a headlong fall so injured her left side, a contracted side, that all its nerves contracted themselves, with so great and so painful a vehemence, that they suffered not even the least touch, nor could she be moved in bed by any means: but the physicians applied had so far profited nothing, that they rather harmed, and increased the spasm with their medicaments. When therefore the evil seemed intolerable, being admonished to have recourse to the intercession of the Blessed one, she asked one of the Nuns, to bring her some Relic of hers which she knew her to have. While she does this, the more she approached the sick woman, the more she herself felt her pains relieved; but the Relic at length being brought, all torment ceased, and Flavia received the faculty of moving herself, and rose sound from her bed; and together with all there present prostrate on her knees, briskly chanted the hymn Te Deum: and attestation of the miracle was made by her and others, as also by the surgeon who had cured her. Sister Ludovica Franciotti, a Nun in St. Joseph of Lucca, for twenty-one years had been tormented by a certain very painful catarrh in her sides, an inveterate catarrh, legs, and hands, nor unless well supported could she either kneel or incline or raise her body, and she always had her hands and knees swollen. But when she was touched with a little piece of the veil which the Blessed one had worn, she felt herself seized with so great a terror, that almost alienated from her senses she suffered a syncope; from which dismissed, wondering at herself sound, without pain, without swelling, without any impediment, she freely moved her hands and feet, as if she had suffered nothing in them; and together with the Religious who had been present, and with the Physician who cured her, she proved the truth of the matter by her attestation.

[44] Sister Mary Electa Orsucci, a Nun in the same convent of St. Joseph, sick for many years, was at length fixed to her bed with the greatest pains, born of a certain abscess in her right side; an abscess with fevers, whence also there arose most acute fevers which allowed her not even the least rest, when she could in no way lie down, but was forced day and night to sit in bed, and the fevers recurred twice a day: but the physicians laboring in vain, and rather exasperating than relieving the evil, she had been brought to the point of death. In this state she had recourse to the intercession of B. Mary Magdalen: and on a certain morning, after she had communicated, with a firm hope of recovering health, she hung on herself the Relic of the Blessed one which she had: which done immediately a vehement trembling rushed upon her with a syncope, lasting for the fourth part of an hour; and this ceasing feeling herself fully strengthened, she rose from her bed by herself, and prayed an entire hour on her knees before the little altar, with the amazement of the Religious, giving thanks to God for health received. So for two days she had vigorously gone about the house and done her affairs; when it was said to her by a person, whom she believed prudent, that she should not trust that sudden health; for it might be, that it was little true and certain; therefore she should not put aside all medicine. The unhappy woman believed the one admonishing so assertively, and began to waver in mind, fearing the evil's relapse: wherefore God permitted, the evils recurring as a penalty of distrust; that as a penalty of her little faith, both fevers and the same pains which before she had borne returned to her: but at the same time illuminating her interiorly, and showing the fault which had thus deserved to be chastised, He brought it about that she again had recourse to the Blessed one: who after she had communicated another time, and asked to be signed with the same Relic, was suddenly relieved again, and as before returned to the accustomed exercises of Religion, giving thanks to God: and she had this whole success, together with fellow-witnesses and namely with her physician, recorded in public records.

[45] Lady Elizabeth Bonvisi, unmarried of the family of the Nobili of Lucca, for eight months had borne a fever, an eight-month fever, with a most intense pain of the head, and so great a loathing of food, that she could receive nothing except with the stomach reluctant. She hearing the Life of the Blessed one read, and kindled with great devotion toward her, desired to obtain some Relic of hers; and obtaining a little of her linen, when she had bound it to her neck, she received sudden health, which such long medicines could not confer. The same, by means of the same Relic, on another occasion also received health. Moreover her son Caesar, who on the occasion of smallpox bore one eye covered with a scale, and the same diminished more than the other; as soon as the mother, an eye covered with a scale, human remedies being tried in vain, signed the eye with the Cross with the aforesaid Relic, and vowed to clothe him in the Carmelite habit for one year, he began to be better, the eye gradually returning to its former state. And these graces, not only were testified by D. Elizabeth herself, but also by the physicians called to the cure. Sister Isabella Gian-Pauli, a Nun at St. Clare of Lucca, a quartan, testifies that having suffered several times the recurrence of a quartan, she was delivered, a similar Relic being applied. And Sister Pacifica Collodi affirmed, pain of the stomach, that suffering continual torments from a certain indisposition of the stomach; these sometimes so prevailing that she believed herself about to die, she was restored to herself, as soon as another Nun had applied some such thing to her: but the same evening when the pain returned to her, and the same was done, again the pain ceased, nor returned any more. Sister Apollonia Masarossa there, an eye covered with blood, from a certain rheum bore one eye wholly covered with blood: which she had touched with such a Relic, and immediately the eye appeared cleansed. All these things are established by the three aforenamed attesting with an oath: as also, that Sister Frances Barsotti, a Lay-Sister in the same monastery of St. Clare where those Nuns were, when she had an arm wholly swollen by putrid humors flowing into it, and especially the elbow about the hand, whence hung a tumor like an apple; and therefore bearing no strength in that arm, nor able without difficulty to move it, when for six continuous months she had so borne it; a useless and swelling arm, seeing so many graces, which in that monastery others had obtained, through the intercession of the blessed Mother, by means of her Relic; she commended herself to her for several days, and had her arm touched; and the same being instantaneously restored she thenceforth used it, without impediment.

[46] As all these things preceded the Beatification of Magdalen, so also a few certain things seem to have preceded it, in her most recent Life, collected in Latin by Fr. Patrick of St. James book 3 chap. 4 and following, related thus without note of time. Catherine de Tassis, dreadfully agitated by a twelve-year pain of the stomach, and with a torment of the head with vertigo and a fever succeeding now near death, applied a little piece of her garment to her stomach, and was immediately seized with sleep: presently awakened, she found herself free and exempt from all trouble of pain and sickness. Elizabeth Corradi, a victim of a malign fever, had scarcely venerated a veil spread over her body, which while living Sister Mary Magdalen had used, when she exclaimed that she was sound; and after a sleep of half an hour, such as for two whole days and nights continual pains had prevented, she rose vigorous, the physicians ascribing the matter to a miracle. a malign fever, Excessive pains of the stomach for two years convulsed Thomas Pallini, and daily compelled him into various wailings, all the physicians despairing of his health: he therefore applied the aforesaid veil as devoutly as possible to his sick stomach, with so great efficacy of the desired success, that at once he obtained a relief of his pains, pains of the stomach, and within eight days an entire health. Alexandra Castellani, consumed by a deadly evil of the breast, and destitute of the use of her tongue, the physicians giving up further life, likewise two other dying women: awaited her last hour: to whom while the piety of the bystanders applies a band of the blessed Mother, presently seized with sleep, and after the space of about three Lord's Prayers awakened, she recovered her former health and strength; the physicians and Confessor being amazed, of whom the latter had fortified the sick woman with the last Sacraments, the former had stripped the sick woman of the hope of further life. Margaret daughter of James Clari, wife of Vincent Brocchi, a Florentine sculptor, had been fetid with a continual flux for three months, and at length rolled to the extreme margin of life, asked to be led to the church of St. Mary of the Angels, that she might venerate the body of the holy Virgin in person, with a firm hope of obtaining health. The sick woman had not yet reached the extreme part of the square which leads to the church, when in a moment rejoicing herself sound, she completed the rest of the way without support, not that she might recover health, but that she might render due thanks for it obtained.

[47] John Baptist Rossi, agitated by continual pains and a vehement palpitation of the heart, palpitation of the heart is healed, natural remedies profiting nothing, amid the extreme torments, frequently exhibited a most afflicted spectacle of extreme compassion. He therefore promised a silver heart to the holy Virgin, and also some devotions. Nor did the Wonder-worker delay to heal, while at once the client felt them disappear, nor ever afterward similar pains returned. Catherine, child of Anthony Tostii, for the space of eight years continual pains of the head and stomach had in a manner convulsed, headache, curable by no natural remedies: so she implored the suffrages of Mary Magdalen, which within the space of an hour and a half she happily experienced, all the pains being banished. Cassianus son of Dominic commended a grave evil of one arm to the patronage of the holy Virgin, being utterly given up and abandoned by human remedies. He had pronounced a vow of offering an image at her sepulcher, and suddenly with the amazement of all the bonds of the incurable evil broke. Mary de Rossi, suffering pertinacious pains of twelve years in the head, an evil of the arm, with very great loss of time and expenses seemed to have increased the torment, by no means relieved it: to whom, while in the year 1612 she groaned inconsolably, she vowed to Sister Mary Magdalen one silver head, and daily some Lord's Prayers, and also Angelic Salutations; a torment of the head. and at the same instant, in which she made the vow, all the pain remitted, and utterly vanished. The same in the year 1615 having suffered most fierce pains and swellings in her hands and arms, vowed to visit the sepulcher of the holy Virgin seven times, and to dedicate a silver hand: of the arm, and scarcely had she made the vow, when she was amazed to find herself wholly sound and unharmed. Magdalen Stella, in the year 1617 almost rendered lifeless by the furies of most pertinacious pains of the side, when she applied the aforesaid little cushion to the sick part, and of the side. presently the pain being mitigated, first obtained rest, then perfect soundness.

CHAPTER V.

The Beatification made in the year 1626, and the multiplication of oil that followed it, and miracles from the use of the same.

[48] The fame of sanctity, veneration, and miracles increasing, and their continuation, the informative Processes at Florence, Lucca, Published by Urban VIII and Parma in the years 1610 and 1611, according to the decree of happy memory Paul V, were made by ordinary authority: which at length brought to the judgment of Urban VIII the Supreme Pontiff, brought the matter to this, that she was canonically named Blessed. What things were done in this matter Patrick of St. James and Daniel of the Virgin Mary set forth more minutely, with whom they can be read: I subjoin the Brief of Urban himself, before I proceed to the miracles which followed the solemnity of the Beatification.

[49] the decree of beatification, Pope Urban VIII for the perpetual memory of the matter. Set in the See of the Prince of the Apostles by the Lord, although no merits of ours favoring, we most willingly assent to the pious vows of the faithful, by which the Lord of virtues is honored in His servants and handmaids, and we pursue them with fitting favors, as in the Lord we see to be expedient. Indeed on the part of our beloved son, the noble youth, Ferdinand grand Duke of Tuscany subject to him, of our beloved daughters in Christ, the noble women, Mary Magdalen Archduchess of Austria, and Christierna of Lorraine, likewise grand Duchesses Widow of Tuscany subject to him, and also of the Prioress and Nuns of the Monastery of St. Mary of the Angels, called in the Borough of San Frediano of the City of Florence, with the Indult of Office and Mass, it was lately set forth to us, that of good memory the Handmaid of God Mary Magdalen de Pazzi, of Florence, a Nun of the said Monastery, was illustrated by the Lord with many excellent gifts of virtues and graces and miracles. Wherefore Ferdinand the grand Duke, and Mary Magdalen the Archduchess, and Christierna the grand Duchess widow, and the Prioress and Nuns aforesaid, caused humble supplication to be made to us, that, until the honor of Canonization of the said Handmaid of God Mary Magdalen, on account of her excellent merits, the divine grace inspiring, be decreed by the Apostolic See; the same Handmaid of God Mary Magdalen, may be called Blessed, and the Office and Mass of her, as below, may be recited and celebrated. Wherefore we, the matter being first maturely discussed by our venerable Brothers, the Cardinals of the Holy Roman Church set over the sacred Rites, to whom we commanded it to be examined; by the counsel of the same Cardinals, inclined to supplications of this kind, that the Handmaid of God Mary Magdalen herself, may henceforth be called Blessed, and the Office and Mass of her, as of the common of a Virgin not Martyr, according to the Rubrics of the Roman Missal and Breviary, in each and all the Churches of the City of Florence, and here at Rome for the present year only, in the church of St. John the Baptist, of the Florentine nation, in which the solemnity of this Beatification will be celebrated, on the death of the same Handmaid of God Mary Magdalen, or another following unimpeded day, by any Clerics and Priests, both secular and regular, respectively may and shall be able to be recited and celebrated, by Apostolic authority by the tenor of these presents, perpetually we grant and indulge. … Given at Rome … the 8th of May 1626, in the third year of our Pontificate. Where the restriction, for the present year only, is to be understood to touch the City of Rome only, not likewise the Florentine, to whose churches that grace is perpetually granted.

I know not why neither among the supplicants, enumerated by Urban, do the Generals and other Superiors and Friars of the Order of B. Mary of Mount Carmel appear; extended also to the Carmelite Order, nor in the Annals of the Order, brought by Lezana down to the year 1515, is any mention made of the old Monastery of St. Mary of the Angels in the Borough of San Frediano, memorable even from the year 1450, in which its first Virgin inmates, in the church of the Carmelite Fathers of Florence, assumed the habit of that Order; subject to its government even until the year 1520. Perhaps the Carmelites after this change ceased to hold them for their own, although professing the same Rule. Whatever cause underlies, and to all the churches of the Florentine state. it is certain that the same Fathers, every defect, if any then there was, eminently supplied, after the Beatification being performed, the Canonization began further to be urged, the monastery being now translated to another place, and having obtained new renown through that new Blessed one. For thenceforth for so holy a business, as above all pertaining to themselves, they conferred much labor and expense. And immediately indeed they brought it about by supplicating more insistently, that the same Pontiff who had beatified Magdalen, in the year 1627, on the 23rd day of April, by an express Brief should declare, that the said B. Mary Magdalen de Pazzi, while she lived, was a Nun of the said Order of B. Mary of Mount Carmel; and that in all the monasteries, places and churches of the said Order, on the day as above, every year by all the Religious of either sex of the said Order the Office and Mass; and by those flocking to the churches of the said Order, in the holy City, and in the city of Florence, the Mass only … in the future may and shall be able to be recited and celebrated, freely likewise and lawfully, respectively. Nor here stopped the Pontiff's propensity toward the cult of the new Blessed one: since in the year 1628 on the 18th day of January, inclined to the supplications of Ferdinand the grand Duke and of the Prioress and Nuns of Florence, again humbly offered, he established, that in all and whatsoever churches, both in the Florentine diocese and in the whole temporal dominion of the aforesaid grand Duke Ferdinand … the Office and Mass may be able to be recited and celebrated.

[50] Oil to serve for the feast of beatification, Moreover (as was said above) the Beatification being decreed, there happened a most memorable miracle, which from the Florentine Process Patrick judged should be expressed word for word thus. On the 23rd day of May in the year 1626, on which the feast of B. Mary Magdalen de Pazzi was being prepared, to be celebrated in the church of the monastery of St. Mary of the Angels at Florence, the Nuns on the high altar of the aforesaid church, had fashioned a mass consisting of boards, adorned with various pictures and clouds, indicating the glory of Paradise, in the middle of which stood the image of the said Blessed one. And that the clouds by the reflection of lights might shine to the eyes of the beholders, and the whole mass might be resplendent, more than sixty lamps had been kindled there, for the nourishing of which a great abundance of oil was needed. A certain earthen jar therefore, of the measure of about three casks of oil, being in the room called of the said Monastery, in which there was a little oil, a little and dreggy oil, not exceeding the measure of ten flasks, dreggy and (as it is said) with lees; from which when it was set in the lamps, in burning it crackled, and gave a bad odor; without any human aid, as far as can be done, it was wonderfully found full to the top, with clear and pure oil, which without any crackling and bad odor burned; from which the same day by two Lay-Sisters of the said Monastery so much oil was drawn, that it filled seven or eight flasks. And when for four or five then following days, the same two Lay-Sisters drew oil from the same jar, for the adornment of the festive apparatus of the said Blessed one; it grows and long burns clear, as often as they drew the said oil, they saw it grow and return to that measure, to which on the first day, after the wonderful filling aforesaid, they had left it. And when in the space of fifteen days, next following from the said 23rd day of May, by reason and occasion of the said feast and for the use of the whole monastery, from the same jar there was drawn, and consumed in the lamps, so great a quantity of oil, which filled fifty flasks; yet without any other infusion, there still remained in the same jar so much oil, that it filled a whole cask, or sixteen flasks. From which success of the matter it was most conclusively proved in the said Process, that there had been three miracles.

[51] Moreover not unlike this was, a cup anointed with the same to draw out other oil, what in the same Process eighteen years after is thus narrated to have been done. When in the year 1654, on account of the greatest sterility, in the city of Florence oil had become very dear, so that the aforesaid Nuns, for want of money, could not buy it; and for the use of the aforesaid monastery, namely for nourishing the lamps, and the workshops and seasonings of the kitchen, there were found two casks and a half, in a certain jar of the measure of three casks, about the end of the Month of August, of the aforesaid year; Sister Charity a Lay-Sister Nun (who supplied the place of Sister Reparata, then being Infirmarian, set over the care of the distribution of the aforesaid oil) and Sister Obedience, likewise a Lay-Sister, full of confidence, while the other Nuns had withdrawn to their cells, taking a little of the oil, multiplied in the year 1626 as above, anointed the bottom of a cup, the paper image of the aforesaid Blessed one being placed behind the aforesaid jar; to whom both earnestly commended themselves, beseeching her, she also makes it wonderfully increase. that she would deign to intercede with the Lord, that from the aforesaid oil there might be supplied for the necessities of the Convent, until the reception of new, without any apparent sign. And when the matter thus remaining, every month at least, for the necessary things of the aforesaid Convent there were spent five casks; it was wonderfully brought about, that from the aforesaid half-full jar a great quantity was taken, so that it lasted until the middle of the following month of December; which at the rate of five casks for each month, beginning from the end of August, was multiplied to the quantity of fifteen casks and more: which then by all commonly, and afterward openly and publicly, was esteemed to have been miraculously done by the prayers of the aforesaid Blessed one. Thus far the Florentine process. In the power therefore of this oil, to which, failing in course of time, other profane was mingled, very many miracles (among which the more principal that are circulated are the following) were wrought. On account of a knee long since moved from its place and swelling, When Sister Angela Maria of the Crucified, in the eighth year of her age, stayed in the country with her parents; and had fallen to the ground, and a bone of the knee had moved itself from its place, and that had been kept silent; for too great pain she was forced to lie in bed for some weeks; and a whole month elapsed being brought by her parents to Florence, by the surgeon's judgment she was esteemed of difficult cure, nay the physicians by unanimous vote judged, that in the progress of time the evil would be drawn to the worse. But in the seventeenth year of her age, she was more grievously afflicted, on the occasion of a certain fluxion, so that she could by no means bend her knee, for the space of eighteen months. And although very many remedies were applied to her by experts, nevertheless she could not cure the aforesaid fluxion, but was always afflicted there with great torment; so that only with great difficulty could she bend it a little; until, fourteen years elapsed, oppressed by a new fluxion, she was afflicted with the greatest torments; so that she was continually forced to lie in bed, nor suffered herself to be touched even lightly.

Thus far Patrick, in the year 1663 desiring to be led to the sepulcher, but running through the thread of the rest of the history, and most of the miracles here adduced by him, in a more succinct style: wherefore it pleases from our Joseph Fozio, chap. 69 pursuing the same matter, to interweave the same. Thus therefore concerning the present sick woman (whom he names Angela Maria Anselmi) he continues the narration here begun: That last access of pain, which had fixed her to her bed, happened in the year 1663 at the beginning of May: which while amid the torments already mentioned it ran toward its end, the festivity of the Saint was approaching: when, the surgeons' remedies dismissed, which had been applied in vain, on the 23rd day of the aforesaid month, she showed that she desired (which also she had often before requested) to be led to the sepulcher of the holy one herself, that from her she might obtain either endurance or health. Both the Superior and the Infirmarians desired indeed to give her this consolation; but they hesitated, having already at other times experienced her pains increased by every motion, the humors flowing more copiously to the affected part. At length however they tried to draw her out of bed somehow: and placing her on a chair upon the little wheels of a trolley, and holding the injured part raised on high, they began to push it forward: which succeeded for them with the greatest labor. But the sick woman bearing herself with great courage said, that she would willingly sustain any torments whatsoever, that she might be brought to the desired sight of her Saint. she is anointed with the Saint's oil The experiment being made in this manner, the Infirmarians again composed her in bed, having decreed to lead her where she wished on the morning of the feast itself. The next day the 24th of May and the same Vigil of the aforesaid feast, the sick woman communicated in bed, that she might dispose herself to obtain the desired grace: then she begged Sister Mary Minima Strozzi, that she would be willing to anoint the injured part with the oil of the Saint, of which she had a phial by her. But she did not return before the third hour of the night, when the sick woman no longer expected her, and the Infirmarians had all withdrawn; then together with her lying down making a short prayer, she anointed the ill-affected knee and went away. Scarcely had so much time flowed by, as a single Creed would be said in, when the sick woman in the injured part began to feel a moderate heat kindled, which sweetly soothed her; and a hand being applied to it (for something also seemed to bubble, more strongly at first, but afterward more gently) she felt the knee also subside; and is healed: and within the third part of an hour she saw, what for seventeen years she had not seen, that it was free for any motion. She raised herself therefore upon her bed, and for about one hour remained kneeling, intent on giving thanks to the Saint: for she was wholly healed, and without any difficulty folded and extended her knee: wherefore she also thought of going at once to the sepulcher, but restrained herself, mindful of the Constitution, forbidding to walk through the Convent at night outside the accustomed hours.

[53] The resolution therefore being formed, that early in the morning she should go thither, she laid herself to bed: but unable to renew sleep, and thinking of what had happened to her, she began to doubt whether natural oil could not have an effect of this kind. she being doubtful about the miracle, relapses, Succumbing to which temptation, and conquered by womanly curiosity; she took some oil from the lamp, which she had placed before her bed, and anointed her knee with it. But behold a penalty, due to little faith, presently was at hand, the swelling recurring, with all the same pains, with which she had been exercised, and the impotence of motion. I could scarcely explain how great hence was her confusion and remorse of conscience. She shed copious tears, and fearing lest she should thenceforth be forced to pass the rest of her life in this state, she spent that night with the greatest anxiety, because she had lost in a moment the grace so greatly desired. The morning come the Infirmarians are present, and ask whether she still persists in the same mind, but anointed again a second time she is again healed, and wishes to be led to visit the holy Body: which when she had affirmed, confidence toward the Saint began to revive: and pardon being asked by an interior act, with two or three drops of the holier oil she again anointed her knee; and felt renewed in her that temperate heat which before she had with bubbling, and the swelling again removed her knee free for motion as before: so that by the Infirmarians who meanwhile came up, by whom she should have been carried, helped to put on her clothes, with the amazement of all she descended by herself from her bed: and needing no aid, feeling also nothing of weakness, she began to walk even to the chapel; where prostrate on bended knee before the sacred body, and leaning on no support, she heard three consecutive Masses. After noon also she stood erect on her feet through the whole of Vespers, and goes to the sepulcher. not only all the Religious wondering, but also the physicians and surgeons, under whose care so often and so long she had been. And all affirmed the cure had been miraculous, both because it was instantaneous; and because a contrary effect appeared of the blessed and not blessed oil; and finally because the laborious motion from the infirmary to the chapel of the Saint ought to have exasperated the evil, much less diminished it: but now she enjoys entire health, fit for any ministry of her Convent.

[54] This miracle being premised, which for its greatness seemed to merit the first place, In the year 1643 by the same oil there are healed, one vomiting blood, some others Fozio pursues thus. In the year 1648, invaded by a sudden and most acute fever with pleurisy Peter Caravita, Royal Counselor at Naples, could scarcely breathe; and when there had come on a copious vomiting of decayed blood, he was held by the physicians desperate: when his wife D. Portia sent to the Convent of the Carmelite Fathers (called of St. Mary of Life) to summon F. Br. Albert Calaccius; and instantly asked, that he would anoint the sick man with the oil of the Saint, there where the pain pricked more. He obeyed, and a short prayer being premised and the name of the Saint invoked, he anointed the sick man: who without delay said he was sound, and descending from the bed as sound with the rest of the household went to supper: and a dying man; and grateful for the benefit received gave to the chapel of the Blessed one, in the aforesaid church of St. Mary of Life, a silver lamp to be hung. In the same year John Salgrado at Madrid lay given up by the physicians. Vincent Carlini heard this, who from Florence into Spain had carried a little flask of the miraculous oil: and approaching the sick man and invoking the Saint, he anointed him with the same. But he presently took sleep into his eyes, then appeared so much restored to himself, that the physicians judged the matter should be ascribed to a miracle, the more certain, a hernia is cured, because within a very few days he was fully sound. The fame of this matter being spread, and the son of Lewis of Florence having so burst, that the surgeon to save his life presumed to castrate him, then despairing of the cure altogether abandoned it; the boy's mother trusting that the remedy despaired of by the surgeon could be received from the miraculous oil of the Saint, went to the aforesaid Vincent Carlini, obtained some little drops, and anointing the injured parts with them rejoiced that suddenly her son was better: who in a very short time appeared free from all evil.

[55] Gabriel son of Anthony Ciori, a rustic man, for the space of eight months was so fixed to his bed, an 8-month palsy that besides his left hand he could move nothing. He when from a certain Lay-Sister of the monastery he had received a little of the aforesaid oil, and had asked R. D. Bartholomew son of Francis Duranti, Rector of the church of St. Julian of Cascia, where he dwelt, that he would anoint him with it and commend him to the Saint; suddenly began to be better, and soon recovered wholly, as the aforesaid Rector affirms. In the year 1658 D. Venantius Mutius, Plebanus of St. Victorinus in the castle of Ploraco of the territory of Camerino, a dangerous fever, seized by a malign and dangerous, as was believed, fever, had recourse to the intercession of the Saint, anointing himself with her oil. But scarcely had the time flowed by in which a Miserere would once be recited, when the fever left him, with the amazement of the physicians who visited him: and perfectly healed, he sent to the monastery an authentic attestation of the grace conferred on him.

[56] a desperate abscess in the breast To Paula, daughter of Francis and Catherine Verdi, in the year 1660 there grew a little tumor on the breast: which evil because the mother judged to be of no moment, for the space of eighteen months she kept it hidden, nor showed it to any of the physicians. But when it had now grown to the size of a nut, the surgeon inspecting it, judged it to be a gland; and ordered that a little lead plate be placed on it, which made it decrease not a little. But after some days bursting, it began to cast forth a certain matter like lime: wherefore the same surgeon directed the mother to apply a cerate with rose unguent. The mother obeyed, executing the precept for two years, but with the worst success: for the evil growing became a great wound, at the sight of which the mother could not but shudder. and badly cured with dead fire. Wherefore Calderinus, the chief of surgeons, wishing to make a remedy for her, applied to her four times three pills, of (as he called it) dead fire; which the first times, when they had had some effect, he happily extracted: but the fourth time of the three he was able to draw out only one, whence the breast swelled, and the evil was so increased with excessive torment, that the surgeon thought it was over with her life, and believed the girl would die of a spasm. Then her mother Catherine, commending her to the Saint, anointed the injured part with her oil: and suddenly the breast subsided, much pus going forth with a little piece of bone and the aforesaid pill, but the wound remaining all open: which also was the more exasperated by I know not what unguent applied. She was therefore advised, that she should again have recourse to the Saint, seeking a little of her oil. She obeyed, and the wound being anointed for some days, it wholly closed, and the girl was healed.

[57] By the same oil the corrupted provision of the monastery is restored, In the year 1660 in the month of August, all the wheat-provision, which was in the monastery of St. Mary of the Angels, both old and new, was found so heated and corrupted, that worms of various kinds swarmed out of it, in so great abundance, that all the grain seemed about to be dissolved into powder and soon to be none, as had now happened to many bushels, no diligence applied as a remedy profiting anything. Therefore by prudent counsel, to the Saint, whose efficacious intercession they had so often experienced, the Mothers had recourse: and entering the granary, they signed all the sacks with her image, making over each one a cross with the aforesaid oil; and asking the Saint with earnest prayers, that she would not allow all that wheat to be corrupted. The prayers were not sent in vain: that noxious heat abated, the worms ceased to swarm, and provision was thus made for the future want.

[58] In the same year all the wine of the monastery had perished, about two hundred barrels, the color and taste changed. The Superior, two other Mothers being applied, put the oil of the Saint into the vessels, three little drops into each one; and restored all the wine to its former vigor. But in the year 1679 in the month of August, about twenty flasks of wine were corrupted: which the Prioress understanding, and dreading a future want on account of the dearness of wine which there was that year, felt herself inspired to invoke the help of the Saint, and to pour some water from her well on the wine thus corrupted. A phial of that water therefore being asked, and the Mistress of the Novices summoned, she went down with her into the cellar. But she, whose name was Mary-Catherine, said it would be a long work, if, the stopper of each well-corked flask being drawn out, the water had to be instilled into them one by one: wherefore the Prioress taking an aspergillum, was content to sprinkle them. But from that very hour nothing more of fault was perceived in all the wine, but it always tasted better and better to those tasting than any other. Moreover on a certain day Sister Teresia Victoria went to Sister Victoria Electa, the Cellaress, desiring to understand more accurately by what means the wine had been restored: and she leading the questioner into the cellar, showed her one flask, set apart, in which the wine was bubbling: but she had set it apart for the cause of making vinegar. But when she showed it to Sister Teresia Victoria, she nevertheless found it to contain good wine; and with great wonder gave thanks to the Saint. A like miracle ten years before in a like case experienced Sister Mary Helena Felicai, exercising the office of Chamberlain in the monastery of the Poor Sisters, who grieved that a whole cask of wine was so corrupted, that not even the servants would use it. For remembering that the Saint herself, while she lived, restored a corrupted cask of wine; she being invoked, also herself poured three drops of her oil into that cask, on the 10th day of April in the year 1669. But the next day she found the wine restored to its former goodness, and in thanksgiving took care that a Mass should be said at St. Mary of the Angels, attesting the truth of the deed, as the Religious signed it in writing.

[59] Here also can and ought to be related, what in the said monastery of St. Mary of the Angels, and putrefied eggs twice, in the year 1663 and 4, was done, very many eggs which had rotted being restored. The Dispenser had, first indeed about the end of March, but the latter year about the end of April, up to twelve hundred eggs for the uses and food of the community; when about the end of May, she perceived a good part of them to be corrupted, since outside they appeared dirty and black, not without stench: whence with her greatest sorrow she was forced to throw away many. Solicitous moreover about all the rest, she betook herself to the place where the eggs were kept, and with cotton which she had dipped in the oil of the Saint anointed the same, as they lay. After then some days returning to take eggs, asked for by the kitchen Sisters, she found them all clear and transparent, the blackness dispelled, with the wonder of the cooks; who conjecturing the deed, did not omit to give thanks to the Saint, who had brought it about that they had good eggs through the whole of May and June. Nay even some of them, kept and given to externs, were the instruments of some miracles, which it pleased God to work through them.

[60] Sister Mary Magdalen Gondi, tormented by excessive pains for many days, by which two sick women being used were healed. no remedy being found by which she might be relieved, anointed by D. Bonaccursio Bishop of Colle her brother with the oil of the Saint, immediately indeed felt herself relieved, yet was not entirely healed: wherefore the Bishop sending her one of the aforesaid eggs, ordered that she should roast it under the fire. Many months indeed had elapsed from the restoration aforenarrated; yet the egg itself, cooked and then opened, was found so whole, as if the hen had just then laid it. But after the sick woman took it, the pains wholly ceasing, she received entire health: wherefore in recognition of the received grace, she had herself carried to the sepulcher of the Saint, and a Mass celebrated before her. D. Frances Dei, brought into a most wretched state, on account of the greatest weakness of forty days, when she had received one of the aforesaid eggs from P. M. Fr. Marsilius Ronconi a Carmelite, and had bidden it be cooked for her to be sipped, and had taken it with devotion and faith, felt herself perfectly healed: and in thanksgiving she ordered, that all the medicines, prepared for curing her evil, should be distributed for the love of God: and she herself went to venerate the sacred deposit of her healer.

[61] In the year 1665, to Magdalen daughter of Francis Clari, a girl of nineteen years, By the aforesaid oil erysipelas is cured, there came erysipelas in the head, which inflamed it enormously: but a fever supervening, the eyes also so swelled, that she was forced to keep them perpetually closed, taking meanwhile no part of rest day or night; so that the physicians and others esteemed, that she would either die from it or remain blind. Therefore she commended herself to the Saint, while Anthony Tornai, a servant of the monastery (they call him the factor) anointed the same eyes with the oil wonderfully multiplied: and suddenly the fever receded, the pains ceased, and the eyes subsiding began to open; with which thenceforth she saw very well, with no small wonder of all, because they thought her deprived of sight; but she coming to the sepulcher, had a Mass celebrated there. In the year 1664, Sister Angela Cecilia Nardi, and a dangerous tumor of the breast, in the monastery of Monte-Domini at Florence, felt an evil in her breast, which seemed to the physicians dangerous, on account of the conjoined pains and other symptoms: yet scarcely for two whole years could she be induced, even once at least to take a simple purge, refusing every other remedy or unction: but with great prayers she asked only a little of the oil of the Saint, by whose benefit she trusted she would obtain certain health. On a certain evening therefore, on which she was tormented more savagely than usual, she had the tumor grown on her breast anointed by the Mother Abbess; which done the pain was rendered more tolerable. But the second evening it wholly ceased, the third indeed even the tumor vanished, only a little wart like a lentil remaining. The physician seeing it was amazed, and the things which had been done being heard, advised, that if she had pronounced any vow, she should discharge it as soon as possible, in that she had received a great grace and higher than the natural order. Therefore she had one Mass said before the holy body, with the offering added of ten pounds of wax.

[62] But also the oil of the lamp burning before the sepulcher, conferred health on very many. By the oil of the lamp hanging before the sepulcher various are healed. Paul Matteozzi, whom the industry of physicians had abandoned as desperate, anointed with such oil twice, the first time indeed obtained sweet rest, the second a complete deliverance from the fever and every corporal trouble. In the year 1659, Magdalen Boddi, immovable on one side, when she anointed the affected part with the same oil, presently induced motion and the desired health. In the year 1660, Ginevra Bartolozzi, agitated by most grievous heats of fevers, applied the same oil with the greatest religion and faith; when all the pain being suddenly relieved, and the fever put to flight, the next day she went to church, to confess and communicate. The same grace, conferred on him through the said oil, by a like sign of gratitude, the day after the cure, Thomas Simon Chiari repaid, in the year 1659. In the year 1663, the same soundness from the said oil obtained Anthony Francis Fuorasassi, when by the power of the said liquor, he was amazed that two wounds were healed, in the judgment of the surgeon Vincent Giannini deadly. Elizabeth daughter of Anthony Spaziani, agitated by excessive pains of two years, and for three days and nights continuous, without any interval of rest, tormented; had herself anointed with the same oil; and presently as in one moment exempt from all distresses, she herself carried to the holy Virgin the silver votive offering, which she had promised, in the year 1663. Constance daughter of Luke Misuri also, in the year 1664, by a fever and pain of the stomach, and also dysentery, was brought into such a state, that the physicians held her desperate. To this one Lady Flos Schianchini brought some of the oil of the oft-mentioned lamp: with which after she had anointed the sick woman, the fever ceased, and at the same time the vomiting and dysentery, and immediately the sick woman was healed. But when she did not refer the received grace to the Saint, but to another Patron to whom devout she had commended herself, a little after she was seized with most grievous pains in one of her shoulders and her belly: which when they had lasted her for fifteen days without remedy, divinely inspired, she sought what little oil had remained to her: and anointing herself with it, she felt as it were a little wind, blown upon her shoulder and belly; and the torments ceased, and she heard said to her: Acknowledge, who was the Saint, from whom you received the grace. Wherefore pardon being asked of her, she rendered her many thanks, publishing the miracle wrought in her.

CHAPTER VI.

The translation of the sacred body and of the monastery, from the old to the place which they now hold, and the state of it still incorrupt until the year 1663.

[63] To me asking to be instructed concerning the matters above titled, the oft-mentioned Religious supplied from their archive the following documents, written in Italian: On account of the straits of the former place, In the year 1627, the Most Eminent D. Francis Card. Barberini, nephew of Urban VIII, returning from his Spanish legation, and passing through Florence, deigned in person to visit the monastery of St. Mary of the Angels in the Borough of San Frediano, where he had two sisters. But perceiving how difficultly in that place the obligations of the statutes and rule were fulfilled, on account of the slight health of many Religious there, especially of the RR. Mothers Innocentia and Mary-Grace his sisters; he took care of nothing first, when he came to Rome, than to indicate to the Pontiff his uncle the sufficiently afflicted condition of the Religious; in that the place, subject to the river Arno and its frequent overflowings, and very narrow, was little suitable for pursuing the course of the monastic observances. These things heard his Holiness judged that provision should be made by him, an exchange being made with the Cistercians, that, the impediments being removed, observance might always be able to flourish undisturbed; and he took care that an instrument of exchange should be made, with the place which they call of the Painters, and was of the Cistercian Fathers. Which he did all by his own Motion, no supplication of Monks or Nuns intervening; but by a mature deliberation of his own judgment, and out of the plenitude of Apostolic power, he willed the aforesaid exchange to be held ratified and firm in perpetuity, by a special Brief. The Brief being dispatched, [in the year 1628 on the 2nd of December the bones of the deceased are transferred:] and the apparatus necessary for receiving the new guests in the place of the Cistercian Fathers being made (among which almost the whole following year 1628 flowed by) before the whole Convent of the then living Religious was transported from one to the other place, it pleased under the same nocturnal silence to transfer the bones of the Venerable Mother Sister Mary Bagnesi, together with the bones of all the former Mothers, deceased in Christ at St. Frediano. This was done with the consent of D. Alexander de Medicis son of Marcus, Archbishop of Florence. And the body indeed of the Venerable Mary was translated within her own ark; but the remains of all the other Mothers, taken from the common burial, were enclosed in large chests; and together with it, the Father Confessor D. Anthony-Maria Raconisio and the Chaplain Rudolph Mini leading, and reciting through the streets the Psalms of the office of the dead, without a greater number of candles than was precisely necessary, were carried to the new monastery; at the same time also placed in the subterranean place, in which was to be made the common burial of the Religious hereafter to die. Four days after followed the translation of the body of B. Mary Magdalen, in that manner and form which described in Italian the Nuns keep for the memory of posterity, and which we render into Latin in this tenor.

[64] On the 7th of December 1628 was made the translation of the body of the blessed Mother Mary Magdalen de Pazzi, on the 6th of December the body of the Blessed one is examined, according to the covenants agreed of the exchange itself, by which among other things it was provided, that the Religious might be able to take away with them the body of their blessed Mother. But the Translation was made secretly, as the Most Illustrious D. Nuncio had decreed it should be made. For on the 6th day about the 24th hour, he himself came to the church of St. Mary of the Angels, with the Most Illustrious D. Vicar and the Most Illustrious and Most Reverend D. Anthony Magalotti, and the Lords Peter Carnesicco and Cambio Anselmio his Lieutenants, there being present D. Lawrence Capponi Provost of the Metropolitan church, D. Horace Quartesio Archdeacon, D. Peter Strozzi Archpriest, D. Julius Riccii Canon; and the Lords Raphael Medici, Vincent Picti, Lewis Altoviti, and Silvester Aldobrandini, Senators of this city, as witnesses; by the D. Apostolic Nuncio, and also Michael Stili and Zenobius Pelli, Notary and Chancellor of the D. Nuncio. The body of the Blessed one was placed in the middle of the Presbytery in its accustomed crystalline ark, locked with two keys, placed within another wooden and portable one; which also was made firm with two keys, and six iron bands carried round: but over it was spread a silken tapestry, variously adorned with elegant needlework; with candles burning round about. And when all had adored the sacred deposit, the R.P. Confessor of the monastery D. Anthony Maria Raconisio delivered the keys of the aforesaid chests to the Most Illustrious D. Nuncio. He opening the chests themselves, the body of the Blessed one was beheld, clothed in the wonted habit of her Religion, but of silk sprinkled with various flowers. And all again adoring, the aforesaid holy Body was received by the Most Illustrious one, to be conducted to the new monastery: who had the arks themselves again closed sealed in six places with his own seal, for greater caution. Then leaving the blessed Body in the same place, and is received to be transferred; he secretly intimated to the aforesaid DD. Carnesicco and Anselmio his Lieutenants, at what hour they should have the aforesaid Body transferred to the new monastery they themselves assisting, and place it in a safe place afterward to be consigned. And when the aforesaid Notary of his Most Illustrious Lordship had made an accurate description of the Body itself, and its ornaments, keys and seals; all departed, the Rev. Raconisio and Mark Casinio being left in the church, that they might personally assist the custody of the aforesaid Body, until the hour of the decreed Translation, keeping by them the keys of the aforesaid arks. but it is transferred on the 7th, At the tenth hour of the 7th day there came into the church the Lords Carnesiccus and Anselmius, Vicegerents of his Most Illustrious Lordship, with the Notary and Chancellor and the abovenamed Lords Canons, and added to their number the Lords Machiavello, Arriguccio, Bamberino, and several other Priests and seculars up to forty. The most holy Sacrament being then adored, the aforesaid Notary and Chancellor inspected the chest and the seals, and the RR. Raconisio and Casinus swore it to be the same, and that for its custody they had watched the whole night. Then the abovenamed Lords took the chest, and carried it forth in their hands from the church, in the company of twenty-five or thirty burning torches, with greater devotion than pomp. each one vying to thrust himself forward to bear the sacred pledge, and many through the streets joining themselves to the procession, so that the number of torches carried exceeded a hundred. But wonderful was the devotion and silence of all in this leading. About the middle of the twelfth hour they came to the new monastery; and entering by the chief cloistral gate, they carried the chest into the oratory, formerly deputed to the uses of the Cistercian novices; and there placed it upon a tapestry; and again the sacred veneration and recognition of the Body being performed, before the aforesaid Notary and Chancellor they ordered the shutters of the windows to be closed, and the door of the oratory itself, placing on it the proper seal of the D. Nuncio in six places; where also a board was fixed, for caution, lest the seals could be corrupted. Finally provision was made for the custody of the holy Body before the aforesaid, Julian and Sanctius Romanelli being deputed for that end, who day and night should assist there, until the Religious should come.

[65] They came the next day soon, by virtue of the Apostolic Brief, which Brief, that it might be given to execution, had been committed to D. Alfonso Bishop of Anglona Apostolic Nuncio with the Most Serene Grand Duke, on the 8th of December by virtue of the Apostolic Brief, and imposed on him, that the Religious, drawn out from the old monastery at St. Frediano, he should lead over to the new, in the company of several aged Matrons, on the 8th day of December in the year 1628, with that modesty which befits the spouses of Christ their faces covered with a veil, and enclosed within shut carriages, on the day sacred to the Immaculate Conception. He came therefore together with the Lords Canons, and their Vicars and the Notary and Chancellor, and assisting him the Most Illustrious and Most Reverend D. Anthony Magalotto and the Rev. D. Anthony Maria Confessor of the Religious themselves; the Virgins to be led over to the new monastery, before the Most Serene Mary Magdalen Archduchess of Austria and Grand Duchess of Tuscany, and D. Christierna of Lorraine and the Most Serene Princess Anna, awaiting in the church; the aforesaid D. Florentine Nuncio ordered the Rev. Mother Prioress Sister Mary Grace de Pazzi, niece of the Blessed one herself, to be summoned, and directed that she should deliver to him the roll of all the veiled Nuns, the unprofessed Novices, and the Lay-Sisters: which received he commanded all to be convoked at the sound of a little bell into the chamber, next to the cloistral gate. There all being gathered, clothed in white cloaks, and their faces covered with a coarser black veil, the carriages also being brought as near as possible; his Most Illustrious Lordship called by name the Religious one by one, and the noble Matrons who were designated for their company, likewise to enter the first carriage. But each one, as she heard herself named, kneeling upon the threshold of the gate, asked the benediction from the Mother Prioress; then having gone out of the enclosure, they asked also from his Most Illustrious Lordship, being called by name they are placed in the carriages: and from Father Anthony Maria Raconisio that they be blessed. Having entered the carriage, they were carried straight to the new monastery; and in the same order it was proceeded, until to one all were translated. But when they had come to the gate of the place, they were by his Most Illustrious Lordship, before the DD. Canons Carnesecco and Anselm and the Notaries aforesaid, the Most Serene Highnesses leading, introduced through the gate of the enclosure; and they went to the Chapel of B. Mary Magdalen, which was to be for them as a Choir, because upon the altar, being outside in the church, was placed the venerable Sacrament: for the high altar was not yet constructed, and the Choir fitted behind it. By virtue of this introduction, his Most Illustrious Lordship delivered to them the possession of the monastery, to be held under perpetual enclosure, the name of St. Mary of the Angels being imposed, by which moreover it was to be called by all. He wished afterward, that the Mother Prioress should consign to him under oath all the Religious: which done there was found the same number, which had been drawn out from the other monastery. Then the Nuncio himself and all the others, as many as had been present at this action, withdrew: and the Religious left to themselves, before all things betook themselves to the chapel of the Blessed one, to praise the Lord: and Vespers and Compline being chanted, they venerated God the giver of all good. After this on the 13th of December, the D. Nuncio, [and being translated, they begin the evening office in the chapel of the Blessed one,] with the DD. Lawrence Capponi and Horace Quaratesio, and their Vicegerents Carnesiccus and Anselmius the Chancellor and Notary, and other Lords Secular and Regular, transferring himself to the monastery, entered; and came to the oratory, where stood the body of B. Mary Magdalen de Pazzi; and found the door closed, sealed and fastened in the manner in which he had left it. The seals being then removed, he produced the keys of the chests which he had by him; and found the Body in its crystalline chest, in the manner and form already described. But recognizing it to be the same, before the aforesaid Lords and Notaries he again ordered the chests to be closed, but restored the keys to the Mother Prioress, the aforenamed Mary Grace, Niece of this Blessed one there present. Finally to her, as representing all her Religious, the Most Illustrious one consigned the custody of the said blessed Body, she accepting it, and promising faithful care of preserving it; as appears from the Instruments, drawn up and subscribed the same day after the ceremony of this kind: and so his Most Illustrious Lordship, with his whole retinue, departed: of which let there be perennial praise to God and His Blessed handmaid.

[66] new buildings are then added, These things being thus done the liberality of the best Patrons not content, began also to give heed, that the buildings which faced the square should rise anew from the foundations, and that to the church itself new adornment should be added: and within ten years all things were brought to that perfection which is now seen: which that posterity might learn by what authors it was done, on the exterior wall or front of the monastery there was placed of white and large marble a most elegant escutcheon of Urban VIII, with this Title subjoined: To Urban VIII, Supreme Pontiff, who restored this monastery, translated from a narrower place, into an ampler form and better adornment at his own expense: and to Charles Barberino, Duke of Ereto, his own brother: and to Francis Cardinal Vice-Chancellor of the Holy Roman Church; and to Thaddeus Prefect of the City, sons of Charles, nephews of Urban; who following the auspices of so great piety, fortified the same monastery with many safeguards of benefits, the Virgin Religious, as an eternal monument of a grateful mind, P., that is, Placed it. A similar Title of marble, Titles being affixed placed on the interior front of the church above the door, specially commends the liberality of Cardinal Francis, in these words: To Francis Cardinal Barberino, Vice-Chancellor of the Holy Roman Church, because to the Virgins sacred to God and the Blessed Virgin of St. Mary of the Angels, translated from the street of St. Frediano from a humble and narrow place, in the year 1639 he bought and enlarged this Convent, that a fitter Parthenon being constructed, Innocentia and Mary Grace his sisters, and the rest of the Nuns might serve the Divine Majesty; the same Nuns to the most beneficent giver placed it, in the year of Salvation 1639.

[67] The Body from the year 1607 still whole This matter also, from the aforecited Florentine Process, the often cited Patrick book 3 Chap. 13 thus relates. When in the year 1607 on the 25th day of May, the death of S. Mary Magdalen following, the body had been given to ecclesiastical burial in the choir of the monastery, behind the high altar of the Carmelite Nuns, subject to humidity, both on account of the contiguity of a certain well, and of the dripping pouring itself out there; it being afterward drawn out from it and laid up in a certain crystalline chest, on the altar dedicated to the Saint herself, in the Convent of St. Mary of the Angels, at Florence, on the right of the high altar beneath the choir, in which the Nuns are wont to recite and chant the divine Office; it is moreover kept and beheld incorrupt and palpable, clothed in silken cloths, after the use of the Carmelite Nuns; even though from the day of her death, there be counted sixty and more. Which deed was first proved by the remissorial Judges, who on the 13th of September in the year 1663 coming to the sacred tomb, and the crystalline sepulchral chest being opened, through which the body laid up there shone forth, saw the said pledge clothed in silver plate, white and black, namely a cloak of black plate, and with white and black veils, according to the habit of the other Nuns of the said monastery. She had her face uncovered and black, it was found in the year 1663 still palpable, feet dark and bare, hands less dark, bare, and spread upon her breast; and since the right hand lacks the ring finger, which the Nuns said had been cut off and given to Urban VIII of happy memory he himself so ordering, in the place of the natural one a golden finger was set. Moreover the said finger they received as a gift from the same Urban VIII, and today possess it the Carmelites of the Monastery of the Holy Incarnation, at Rome on Monte-Cavallo. The whole body breathed a sweet odor, and although the garments smelled of it, yet the members of the body more fragrant. And the most illustrious and most reverend Lords Judges aforesaid, Sub-promoters, and from it a sweet odor was perceived. physicians and witnesses experienced this, smelling the hands or feet, or the face, as above said, uncovered and bare. And all with one mouth confessed, that they felt the fragrance, and that it came from the body and its members well smelling; and especially from the mouth. All likewise experienced, that while the hand about the pulse was pressed, the flesh was soft and flexible or palpable, so that pressed it rose again, which indeed with great wonder especially of the said physicians they recognized. Also at the knee touched over the garment, the skin was felt to rise again after the press. The body, for the cause of honesty and decency, was not otherwise uncovered, except a little above the feet and about the hand: and it was seen, that the flesh was less dark and more white.

[68] Thus far the Florentine Process, in the first Miracle: to which the second, concerning the perennial fragrance and most sweet odor flowing from the body and garments of the Blessed one, is thus subjoined: The body of the deceased S. Mary Magdalen buried in a humid place, and, as above said, afterward dug up, and carried into the monastery of St. Mary of the Angels, was found, not only incorrupt and palpable, and breathing a marvelous and most sweet odor even to the present day; but, what is more wonderful, from the chest in which it lies laid up, and from the garments with which it is covered, the same odor is perceived: which the members of the body more breathe forth, but especially from her mouth all have experienced it to be exhaled, as appears from the said Apostolic visitation and the deposition of the witnesses, who several times handled the said sacred body, and stripped it of its garments; unanimously attesting, that, when the chest is opened, in which the body of S. Mary Magdalen is seen laid up, the aforesaid odor diffuses itself through the contiguous cells; and after the touch of it, the odor is kept also for some space of time in the hands and garments of the Nuns touching it, who then very often perceive it, although the chest be locked. The same Nuns not only depose this of certain knowledge, because they saw the aforesaid body, touched it, and perceived the odor; but also because from other more ancient Nuns they heard, that a like fragrance from the body, chest, and garments of the said Saint had always exhaled. Which most strongly confirm the negative, namely that neither in the aforesaid chest, nor about it, flowers, powders, odoriferous waters, or any other kind of odor, are ever put or carried, nay that it is expressly forbidden, that anything be placed round about, which smacks of odor. But, what is worthy of wonder, a little cloth for the use of the Nuns, commonly called saggolo, wiped with a certain lye, and being upon the said body, which is wont to be carried to the sick, kept its primeval odor, and among the other linen cloths, by the fragrance flowing from it, is discerned.

CHAPTER VII.

Miracles wrought after the Beatification even to the year 1661.

[69] These things being premised, let us recount the miracles which remain before the Canonization, so far as Patrick supplies them, the order of times being kept, in three continuous Chapters. In the month of October in the year 1624, Sister Daria Teri a Nun, A mad nun is cured, had fallen into so great a frenzy and fury, that she demonstrated the agitation of dementia manifoldly by deeds, discourses, and gait, wherefore her hands being bound, they shut her up in a certain cell. And when by the judgment of the physicians no hope of health remained, since human remedies had been applied to her in vain for seven and more months; Sister Catherine her sister, on the 26th of May, on which the feast of the public veneration, indulged to the same Saint by the Apostolic See, was to be celebrated; turning herself to her intercession, and first having resolved, that through her whole life's course on the vigil of her festivity she would fast on bread and water; and some Masses being celebrated before the sepulcher of the aforesaid Saint; she earnestly commended her sister's health. Wherefore Vespers being finished returning to the said Sister, she found her sound and unharmed, and weeping bitterly for joy: who never afterward relapsed. a fetid scab, Thus, of sight and certain knowledge, three fellow-witnesses attest. Anthony son of Anthony Gatti Santini, in the year 1633 the horror of a fetid infirmity had covered with worst crusts as to his body. He, the things which in vain human industry had applied, suppliantly begged remedies from the holy Virgin, vowing that he would venerate her sepulcher with his presence, and as a memorial of gratitude would have one sacrifice of Mass said. Then beginning the hymn sacred to the holy Virgins and the prayer, scarcely had he finished it, when he felt his strength restored, the stench dissipated, the fetid crusts dried up and fall off, and his former state restored to his swollen feet.

[70] arthritis, In the year 1634 Anthony Leo, Chancellor of the city of Forlì in Romagna, most grievous articular pains tormented through his whole life, all imaginable remedies being applied in vain. By the exhortation therefore of a certain Carmelite Father his Confessor, he commended his deadly distresses to the patronage of the holy Virgin: whom as he had invoked, he procured for himself relief of pains and the perfect grace of health. Mindful therefore of the benefit, he hung up in perpetuity an image of the holy Virgin, in the church of the Carmelites of Forlì. a blinded eye, In the year 1640 Donna Magdalen Angela Gorina, of Florence, of seventeen years, on account of a clear drop, which for two years she had suffered in her right eye, had lost the faculty of seeing. The hope therefore being lost by the physicians, of ever recovering sight by human remedies, a vow being made to S. Mary Magdalen, whose veil had been brought to her cell, of fasting on bread and water on the vigil of her festivity, she immediately recovered her primeval visive faculty. Which operation to have been miraculous, in the Florentine Process, the manner and quality of the cure proved; especially since besides the instantaneousness, the cure was on every side perfect, no sign afterward of the preceding illness remaining in the eyes, and the perfection of recovered vision continually persevering. a three-month fever, Lawrence Passerini, having suffered a continual fever of three months, human remedies being despaired of, asked the veil of the holy Virgin; and obtained it he applied to his afflicted body, in the year 1644 in the month of March; and within the space of about three Lord's Prayers, he felt the pains remit, the heats be mitigated, the fourth day obtaining entire health.

[71] Sister Mary Catherine Rinuccini, in the year 1648, from the last day of April, and another pestilent one, through the whole twenty-second of May, laboring under a malign fever with purple spots; which at that time at Florence on account of the intemperance of the air commonly reigned; when she was tormented with an inflammation of the lungs and a most vehement pain of the head, so that destitute of strength, languishing and near death, with the faculty of speaking almost lost, on account of the inflammation of the tongue, and afflicted with somnolence and delirium she was seen; the most holy sacraments of the Eucharist and extreme Unction being received, she was abandoned by the physicians without hope of health. Then the Mother Prioress applied to her a cushion, which the Saint had used, the sick woman feeling nothing: who however began to sleep, and seemed to herself in sleep to be signed by the Saint on the side of the heart; and to hear her saying, You are healed, arise: and because my feast approaches, the cushion of the Saint being applied. go and commend yourself before my body. Mary Catherine awoke at these things, and feeling herself relieved, whereas before she had lain oppressed by an extraordinary numbness and as it were a certain weight, nor able even to lift her arm; she said to the Sister, set for her custody: Sister, I am healed: call the Mother Prioress, that with her leave I may rise. The Prioress heard the relation not without a sense of devotion, yet denied the leave asked, although she said she was of entire strength; until the physicians should return in the morning, and behold her with their amazement quite sound. Then indeed permitted to rise, she thenceforth continued the exercises of the monastery, acknowledging the grace received from the Saint.

[72] A Neapolitan merchant In the same years in which these things were done at Florence 1647 and 8, there were boiling at Naples the tumults of a seditious rebellion, amid which Gaspar de Roomer, a Belgian merchant, had withdrawn to the new Castle, seeking the security of his life: when he felt himself interiorly moved, that, although the sea was disturbed, he should withdraw into one of his ships. This was done not without grave danger, the confidence furnishing it which he had upon him of a Relic of the Saint: and the swift boat, which he had boarded, even to the ship, called of St. Peter Major, through the midst of the storms with the greatest labor the boatmen pushed forward, animated by great promises to attempt the danger, which otherwise they dreaded. But although the sailors of the larger ship having sent out ropes wished to draw the boat to them, yet the sea did not allow it, threatening nothing lighter, than that there would be a collision of both vessels, at the least destructive to the boat about to be broken in pieces. A return to land therefore was urged: but Gaspar, having seen behind the ship a skiff, tied to the ship at a just distance by a strong cable, and knowing it to be firm and robust; believed he would be safe, in the tempestuous sea he is miraculously preserved, if at least he could reach it. But the sailors indicating the same danger and bidding him return, persisting in his counsel and having confidence placed in the Saint, ordered the oars to be turned to it, and raised himself on his feet, about to seize the boat with his hands in the passage which they meditated, at the signal which he promised to give who steered the helm of the swift boat itself. Said, done: invoking the Saint he leaped to the skiff, and seized it with his hands; when lo a tenth wave raised the skiff to a horrible height, and by the same shock he found himself sitting within the skiff upon one of the thwarts; but turning his eyes to the swift boat, he saw it driven back by the same wave and a more vehement wind, who remaining in the city should have been killed, as far as a catapult could throw. Then indeed recollected in himself, he wholly gave thanks to the Saint, through whom he believed himself saved: and although in that bringing of the skiff to the ship nothing less was labored by the rowers, yet he was empty of fear. The Captain of the ship wept when he received him; and, as one in one instant lost and received back from the dead, all embraced him. But he gave glory to the Saint, by whom he believed it had been inspired to him, to go out of the castle only through the peril of his life: for afterward he understood, that some, passing before the door of the chamber in which he stayed, on that day from the neighboring houses, higher than the castle itself, had been shot through by the people with guns; among whom he could easily have come, on account of the frequent necessity of going out and in through that door.

[73] the same is healed of the plague. The same Gaspar de Roomer, for a most singular grace received through the Saint also held, that in the year 1661 he had been delivered from the plague, with which he had been touched in his villa of Posillipo on the 16th day of July. For when at once he felt both a most burning fever conceived within his bowels, and a pestiferous carbuncle in the groin; terrified by so present a danger, he prostrated himself on his knees before the Crucifix, at whose feet was an image of the Saint, sent to him from Florence, which image had touched her body. But a devout prayer being made, he applied that little image to the wound, with some other Relics of the same Saint; besides which he would use nothing of the customary medicine in such a case, having all confidence placed in his holy Protectress. Nor indeed in vain: for presently the fever ceased; and the very spot the index of the conceived plague within a few hours so vanished, that thenceforth he was more and more confirmed in his former confidence; and afterward in many other occasions of the greatest moment experienced the help of the Saint. This is that Gaspar de Roomer, a citizen of Antwerp, who in his fatherland founded and endowed that noted marble chapel of St. Joseph, with the Canonesses Regular, commonly called the Falcontines, of which we made mention at the feast of that Saint on the 19th of March: who the same obliged to this Saint by so many titles, exhibited his magnificent gratitude at Naples, spending many thousands of scudi for her Canonization, to be celebrated with the greatest splendor, besides what he had liberally conferred for promoting the business at Rome.

[74] In the year 1652 Tomasia daughter of Peter Pallini began to be tormented with excessive pains, A Relic of the Saint being applied an intolerable torment is healed, which taking their beginning from the orifice of the stomach, diffused themselves through the whole body, so that through her veins a certain fire seemed to run; and she felt most sharp prickings, by whose vehemence she was forced to wail, and to roll on the ground, and almost to go out of her mind. But this torment was daily for her, sometimes also in one day repeated often; and so it lasted a whole two years, no remedies which were applied profiting anything: so she was abandoned by the physicians, persuaded the pains were colic and uterine, with which were mingled worms, corroding the intestines. In this state being abandoned, after some months passed without the use of medicines, her brother Thomas Pallini brought the veil of the Saint: which the poor little woman receiving, with great veneration applied it to her painful stomach, and asked the Saint to grant her the desired health. Nor delay: she began to be better, and within eight days remained altogether free, nor ever afterward felt torments of this kind.

[75] likewise three painful abscesses, No less singular was the grace, which the Saint did in the year 1655 to a certain Anthony Ricci of Campi, bearing for three continuous years three abscesses in his breast, for which no remedy could be found that profited: but the pains were so great, that he could neither lie quiet for a moment, nor stand upon his feet: wherefore since he took no part of rest, the physicians despaired of his life. Then his wife Margaret, fatigued beyond measure both by continual labor and by the care of the family, went to the monastery, to seek solace from Sister Martha a Lay-Sister, her cousin; to whom she set forth her husband's evil, that she might commend him to the Saint. But she promising her prayers, also exhorted her to conceive devotion toward the same; and gave her a little piece of the habit, worn by the Saint while she lived. Margaret thinking she had received a treasure, returned home, with great confidence of obtaining health for her husband. Nor in vain: for as soon as the Relic was applied to him, the pains being mitigated he began to sleep, and saw the wounds consolidated for him, and the same relic being lost is miraculously recovered. so that within eight days he came to Florence wholly sound, to visit the chapel and body of the Saint: where when he had had three Masses said in thanksgiving, he left to the Mothers an attestation of the miraculous success, subscribed by three witnesses, nor was he ill any more until this year 1669. Nor here stopped the munificence of the Saint. For when Margaret had sewn the aforesaid Relic in the form of an amulet, that Anthony might be able to wear it upon himself; the same after some time slipped from him: who omitting no diligence of seeking it, on account of the grief of such a loss, and having searched every corner in vain; yet did not let go the hope of recovering it through the Saint herself. On a certain morning therefore after three weeks, while Anthony in the field gave breakfast to some rustics, the Saint made him see his dog coming from afar; and it running quickly to its master, placed before his feet the lost amulet: which Anthony presently bent on his knees lifted from the ground, giving infinite thanks to the Saint.

[76] A fever joined with delirium is cured. In the year 1660 Teresa Marmoraï, unmarried of the family of the Landini, was held by a most burning fever, which then went into a quartan, but such, that it never left her free, but the recurrence of a new fever found her still struggling with the former. She had indeed taken many medicines, but with no fruit; and her weakness was now so great, that she could not stand on her feet at all, whence she was also most afflicted, especially when there had again come upon her a more burning fever, joined with delirium. A certain aunt of hers finding her so ill, advised her to have recourse to the intercession of the Saint: and therefore the sick woman's husband, Christopher Landini, on the 3rd of January 1661, after five months of the aforesaid infirmity, went to receive the veil of the Saint on loan; and at the same time brought a phial of the oil, multiplied by the Saint's intervention. But as soon as he brought his feet into the chamber with the Relics, the sick woman began to be relieved: and a little oil being taken, she spread the sacred veil over herself, awaiting until the fever should remit: which it did so, that it never returned any more; and the woman restored to her former vigor, went on foot to the sacred body, and gave thanks for the received benefit.

CHAPTER VIII.

Miracles from the year 1661 even to 1669.

[77] In the year 1661 a malign fever invaded and oppressed R. P. Francis Socci, Rector of the Church of St. Andrew; A malign fever is healed. and the grace of health which he suppliantly asked from S. Mary Magdalen, in the space of two days, he obtained perfect from her veil. Camillus Bonchristiani, the same year exhausted by excessive torments of two years, with pains in various members of his whole body, but especially of the breast, where a tumor that had grown to the size of half an egg, caused him most acute torments; among them he was forced often to vomit blood, and a vomiting of blood, all human remedies being applied in vain. The book therefore, in which the Life of the holy Virgin was printed, and which his wife had lately begun to read, together with the graces conferred on various ones, he placed under the head-pillow with the greatest affection of piety, and with ardent prayers added a vow; in the power of which devotion, the next day he leaped sound from his bed, having obtained life and vigor the physicians being amazed.

[78] In the same year 1661 there had remained alone at home Margaret; A three-year-old girl about to be crushed by a furious ox, a girl of three years, daughter of Anthony Coccii, husbandman of the monastery of St. Mary of the Angels at Campi: who when on a certain evening she ran through some alley of the house, so narrow that two could scarcely pass there at once; a furious ox, having slipped from the stable, ran through the same alley into the house, and the little child remained between its feet. The husbandman's servant ran after the beast, and seeing from afar the little one between its feet, believed her dead, for there was no one to bring aid. Wherefore, when approaching nearer, he saw her not only unhurt, but not even in the least frightened, he was vehemently amazed: and seizing her by the hand led her to her father, admonishing her to give thanks to God for the success, which she narrated in order as it had happened. she is preserved by the Saint appearing: Then the father questioning his little daughter; And who, he said, delivered you from the furious beast, which came upon you? But she without hesitation answered: The Saint took me by the hand, and said, Pass this way, making me pass to the side between the ox's feet. To whom the father, But of what color was the habit she was clothed in? black or white? Black, said the daughter, and she had a black veil on her head. Then he, wishing to test his daughter: Nay white, he said, was her veil. But she, By no means, but it was black, just as she has it above in the chamber, where I say the Hail Mary. But what was a greater wonder, the little one often bidden to narrate the same, never in the least circumstance varied or contradicted herself, however much questions were objected to her not rarely to the contrary: but she was always consistent with herself even to the year 1663, when on the 25th of September, she was led to Florence by her parents, to give thanks to her deliveress; who having her grateful innocence, affected her there with a new benefit.

[79] She had been in the church of St. Mary of the Angels with her mother, to hear Mass in the chapel of the Saint herself; the same at five years sees the body of the Saint the sepulcher being closed, and afterward led to the grates of the parlor, Ah, she said, I saw the Saint in the church. Many, the Mothers reply, are painted there; what kind is she whom you saw? She answered, All are above the altar: but more beautiful than all is she whom I saw at the grate, like this showing an image hung in the parlor itself: but she whom I saw at the grate is even more comely: but the Saint herself lies under the altar, clothed in black and white, having on her head a white veil, and over it a black one; she has also on her head a silver crown, all sprinkled with gems: but that crown is not as is that of my image, which I have in my purse, but high; and she put her hands to her head, and carrying them round, wished to declare the form of the crown, which she had seen. But that the Mothers might be more secure, that the Saint had truly shown herself to be beheld by her, and accurately describes her state and position. they said; You saw ill, she was above the table of the altar, not below. To whom she: There is indeed one painted above the altar, but she whom I saw below is more beautiful. Being asked about the position of the body; She lies, she said, with her hands composed in this manner; and precisely showed the manner, in which the Saint has them. But to all afterward inquiring, what or how she had seen, she always said the same without variety. Afterward the mother having departed from the monastery with her daughter, complained to her saying: If you saw the Saint, why did you not tell me, and I too would have seen her? To whom the little one, You have, she said, large eyes, I small ones: therefore I saw below, you above. Being asked how tall the Saint was; Like my nurse, she said; but she is darkish, her hands but more white: and she said to me that I should be good, and I answered that I wished to be. Moreover neither the mother nor anyone of that family had ever seen the body of the Saint, and so from no one could the girl have learned, how she lay under the altar, then on every side closed. Therefore it could not be doubted, but that the Saint had shown herself to her, just as she lies under the altar. But the next morning the girl returning with her mother to the church, again said, that she had seen the same things as the preceding day.

[80] the dying are healed, In the year 1662 D. Dominic Frederici was seized by a malign fever: and because the physicians said it was over with his life, his wife withdrawing had begun to bewail him as dead; when about the 24th hour the veil of the Saint was brought, and within two hours from then he was so free from fever, that the woman who guarded him ran to the wife, saying, Come, Lady, he whom you bewail as dead is without fever. But he acknowledging the received health to be owed to the Saint, the same week came to visit the body: and a Mass there being heard and Communion received, left a silver votive offering at the sepulcher. John Poggiali also, burdened with asthma and a most burning fever, after several remedies applied without fruit, was ordered by the physicians to dispose of his house, and to receive the last Sacraments, because naturally he could not live long. To his mother was brought a little piece of the Saint's habit: which as soon as it touched the sick man, the fever was relieved; and he within six hours free from the disease, was a wonder to all who had seen him in his former state, nor did he suffer any such thing more.

[81] Alexander, son of Peter Lapini, a little boy of three years, the same year fallen from lofty stairs, those in peril from a fall are preserved, fell into a deadly evil. The most wretched state of her offspring Frances, the sick child's natural mother, commended to the holy Virgin, having heard for that end a Mass in the chapel of the Saint; and returned home, took him into her arms, saying: Be of good courage, little one, I have commended you to the great Saint, who will heal you: and this said she set the boy on the ground. Then he began to use a most free step, here and there walking through the paternal house, the little boy who from the course of six months had not been able to move even a foot: to which benefit the mother grateful, had a Mass said at the altar of the Saint. Anna, childbirth, wife of Peregrine Vito, was tormented by an unhappy childbirth, all despairing of her life. In the aforesaid year her husband most instantly commended her in agony to the intercession of the holy Virgin, nor much after the woman brought forth a happy offspring: and he, in recognition of the benefit, sent an alms of wrought wax and oil, which should be consumed in honor of the Saint. Finally the same year, an ocular catarrh, an unforeseen catarrh had gravely injured the right eye of Lucy daughter of Francis Cambii, and through four solid months had closed it. A continual torment, most bitter prickings, and continual tears, with all possible human remedies she longed to relieve; but the physicians proclaimed the girl desperate: whose health to hope, and to implore from heaven from S. Mary Magdalen Catherine the mother did not doubt, firmly resolving, seven times to visit the body of the holy Virgin. The third therefore was the day from the devotion begun, when the daughter recovered the perfect use of her eyes, only blessed water being applied to the eyes, which the mother had brought from the church of St. Mary of the Angels.

[82] In the year 1663 or 4, D. Dominic, son of Peter Caravita the Royal Counselor, Entangled in a carriage carried off by the horses, went out of Naples, to visit a certain country house of his with his two brothers, D. Hyacinth and D. Prosper, and his cousin D. John Caravita, and also two young Knights his friends, D. Leonard Mauri and D. Manilius Grisolia. But the bridge of Magdalen being passed, bidding the coachman descend, he himself began to discharge his office and to drive the carriage: whence D. Prosper and D. Leonard going out, when they had come where is the chapel of Abbot John Ambrosani, walked behind the carriage sportively, and fencing with rods among themselves. These that he might better see Dominic raised himself on his feet from the seat: but his left foot failing him, he fell upon the wheel onto his breast, and entangled one of his legs under the axle. But the horses as they felt the reins slackened to them, which from the hands of Dominic had flowed down onto his arm, took flight. Then indeed from the carriage leaped his friends and brothers, to help the fallen one; and for that very cause the horses running more diffusely, soon left at a long interval behind them those who wished to bring help. Dominic therefore recognized the danger in which he was; and, since he could not with his voice, with his heart invoked the Saint, the protectress of his whole family, Mary Magdalen: who, as soon as she was invoked, seemed to be present in the Carmelite habit, and to say, Doubt not, the Saint appearing go cheerful. But these words, although the horses were borne in headlong course, drove all fear from him, since he felt them continually repeated to him. When however he saw himself carried past the gate of the estate, again he invoked the Saint; and interiorly heard it commanded him, that he should raise and draw back his right arm, to which the reins of the horses were tied. he escapes unhurt, This done, without any other violence, the horses stood, held by a more powerful power, and he raising himself upon the wheel leaped down to the ground, and found himself unshod, and his clothes quite torn; yet nothing else of injury on his body, than that the skin of one knee was lightly grazed, and in his arm he kept some, though slight, sense of pain. When his brothers and friends and the coachman saw him such, for wonder they stood astonished, that he was not broken in all his members: and the success heard, all together gave thanks to the Saint. But Dominic himself returned to the city, for a perpetual memory of the matter, ordered the whole history to be painted upon canvas; and sent it to be hung in the chapel of the Saint, within the church of the Carmelite Fathers of St. Mary of Life.

[83] In the year 1661, seeing well Magdalen Victoria, By the touch of a flower taken from the body a blind woman is illumined, widow of Mark Fraxinelli, had gone to bed in the evening, but had risen blind in the morning; and many remedies being applied without fruit, she remained such even into the year 1664, the physicians judging the evil to be incurable, which moreover intense pains aggravated. Yet she had begun for two years to place confidence in the Saint, and daily had had herself led before her sepulcher, for the cause of hearing Mass there. On the very feast therefore of the same Saint, in the aforesaid year, she was present at the panegyric pronounced in honor of the Saint; and received one of those flowers, which had lain upon her body; and faithfully and devoutly applying it to her eyes, suddenly began to see so much, that without a guide she was able to return home: but the next day perfectly seeing, she returned to give thanks to the Saint. a woman with hemiplegia is healed, In the year 1666 also a like power of the flower experienced Catherine, daughter of Dominic Poggialis, who suddenly seized with hemiplegia, had lost the use of her right arm and hand; in her tongue also she was so affected, that she could utter no intelligible word. Her mother lived most afflicted, because the physicians on account of the rigor of the winter (for it was the month of January) would not even visit the sick woman, much less apply remedies to her; but the girl continually lamented, fearing lest she should remain such all the rest of her life. Both therefore had recourse to the Saint, and asked something of her oil: but in its stead was sent a silken rose, which had touched her body. The sick woman received it with great faith, and asked to be signed with it: but at the very first touch the pain of the arm ceased, and the bond of the hitherto impeded tongue was loosed, so that now she spoke rightly: but the third day perfectly sound, she came to the sepulcher, and there in memory of the matter offered a silver votive offering.

[84] and a dying man by the touch of the veil. In the year 1667 outside and within Florence resounded the fame of the dangerous infirmity, into which D. Marquis Lucas de Albici had fallen; to whom after the remedies applied had not profited, health was brought by the veil of the Saint, by P. Fr. Charles of Pistoia a Capuchin placed on his forehead, with the devout invocation of her. For continually he took food without loathing, and took sleep: from which awakened, he felt himself delivered from all fever: and he wished the matter consigned by an authentic writing, which by him and the whole city had been held for an evident miracle.

[85] A Matron deadly wounded by her frenzied son, The following year 1668 in the month of February, Catherine Nelli, unmarried of the Villani family, experienced the special protection of the Saint. She with her son, made witless from the redundance of melancholic humors, on a certain morning sitting at table, by him, driven into sudden furies, with an iron fire-shovel was so hardly struck on the head, that the handle broke between the hands of the striker. Thence the unhappy one seizing a staff, doubled his blows; which the wretched mother, then by chance left alone without anyone's help, wished indeed to escape; but the pursuing son so pressed her, that he drove her headlong down some stairs. Then she believed it over with her life: yet commending herself to the Saint, when she came to a certain level place in the middle of the stairs, where was the entrance to a certain chamber, she thought to enter it, and in it to be saved: and immediately heard a voice distinctly saying: Stop, and let her go. The matron was amazed at these words, the Saint appearing she is saved. knowing certainly no one was at home. As therefore she could best turn herself backward, she saw the Saint, conspicuous in a white cloud and the habit of her Order; and the frenzied one, with his arm raised as if to strike, his eyes fixed on her, standing astonished: and so withdrawn from his hands she betook herself to a safe place, referring it to the Saint, that she was not killed. Yet she was very ill, and wounded with four deadly wounds the skull being broken: to cure whom, the physicians and surgeons assembling, held the case for desperate. The good matron nevertheless did not despair, but daily invoked the Saint: who through the whole time of the cure always warded off the fever from her, and mitigated the pains, and so promoted the cure that beyond all hope within a few days the consolidated wounds let her go sound: who therefore had many Masses celebrated in her honor, and in memory of the matter offered a beautiful silver votive offering.

[86] The niece of Pope Urban VIII testifies, Thus far P. Fotius, in the penultimate Chapters of the Life, published in the very year of the Canonization, and the day before it was solemnly performed, that is the 27th of April of the year 1669 offered to Pope Clement IX, by the Prioress and Religious of the Monastery of the most holy Incarnation at Rome: to the end of which Life some other pages about to be vacant the author wished to be filled with an authentic instrument, written by the hand of Sister Mary Grace (Barberina, unless I am mistaken) of whom as the niece of Urban VIII, it was treated elsewhere; the note however (which we wonder at) of the year and day being omitted, on which either she herself wrote it or the Notary translated it into legitimate form, or finally the Sub-promoter of the faith

Michael Lapius revised and approved it: which however all I vehemently suspect to have been done about the very edition of the book, from the manner and place in which they are found printed. The tenor of the instrument itself, rendered from Italian into Latin, is this.

JESUS. MARY.

[87] In the name of the Father, and of the Son, and of the Holy Spirit. Lest I continue, what for many past years I have done, my ingratitude, and die in it; I have decided to obey several of my Spiritual Fathers and Confessors, who advised and commanded me, herself twelve years old and dying, that I should write the success of the graces, which the Blessed Mother Mary Magdalen de Pazzi conferred on me. One of these was, that when at eleven or twelve years of age I was so gravely sick, that being fortified with the Viaticum of the Lord's body the despairing physicians denied me to see the next day; nothing now but my last breath to be rendered by me every moment was awaited by her who was present, the Most Excellent Lady my mother. But I, having upon me the tunic, with which the sacred body of the blessed Mother had been clothed, while I commend myself to her, and ask that she would obtain for me a space of life, healed by the Saint appearing, in which I might be able to fulfil the already conceived desire of the religious life; I saw her present before me, with a most beautiful lily in her hands, and saying that I should have the time asked, to fulfil both this and other pious vows. But all understood the Saint, distinctly answering each of the doubts, which interiorly presented themselves to me; and declaring what difficulties I should have: namely, that my parents would propose to lead me back to Rome, and other like things, by which this desire of mine could be delayed. and foretelling various things to her; But particularly she said, You will not die, but will become a Nun, in this religion and monastery: and admonished that, that one thing excepted, in the rest I should do the will of mine, because God wished through them to do good to the Religion. Many other things moreover she added, in various years and times afterward following, and at length subjoined, that I should have myself laid down to bed, and sleep as I did etc.

[88] Moreover in the year 1626, in which the blessed Mother Mary Magdalen was beatified, it had been long (for three years as far as I remember) that I labored under so great a difficulty of breathing, and now a Religious, that when it occupied me, for several consecutive days and nights I could not rest, nor stand or lie down: every motion also was hurtful: and when I slept, so copious a rheum flowed down from my head, that I often feared I should be suffocated. Very many remedies had been applied to me, but with vain success. Meanwhile the Brief of Beatification was awaited; and the Sub-prioress, coming from the holy body, commanded me, that I should ask health from her. I obeyed the command: but nevertheless I began for some continuous days again to be fatigued by that indisposition. And now the awaited Brief had come; when seeing myself so affected, and being solitary, I took the aforesaid Relic of the Blessed one, and applying it to my throat I renewed the former supplication, asking also that I might be able to rest. And composing myself for this, again I saw the Blessed one standing before me shining like the sun: in like manner restored from the catarrh. who instructed me concerning a certain matter, privately concerning me; and said, that she healed me. And when I feared, lest it were a dream; she said, it was not, making me see the apparatus of clouds, made for the exposition of her sacred body in the church, for the greater solemnity of the Beatification. But I seemed to see the lights, by which that machine was to be illumined, as it were extinguished: and when I was disturbed on account of that negligence of the assistants, she expressly said, that she showed this to me, in sign that I was not dreaming, and that she truly healed me. She added that oil was to be multiplied, God about to do it in confirmation of what His Vicar on earth was doing. And this befell me some days before there was discourse of the multiplied oil in the monastery, or I knew anything. And upon my conscience I affirm, that whatever I say is true.

I Sister Mary-Grace, with an oath, affirm whatever is above, with my own hand.

CHAPTER IX.

The solemn Canonization of the Saint, and the miracles that followed it.

[89] This notable action was performed by the then Roman Pontiff Clement IX, Concerning the Canonization performed in the year 1669, in the year 1669 on the 28th day of April, in the Vatican Basilica. Of it many things should be said by us here, did we not have the whole set forth in a special treatise and in the best order, in a double work printed at Rome: of which work a sufficiently prolix Epitome wove, and into the Carmelite Mirror inserted R.P. Daniel of the Virgin Mary, through five Chapters, of which it will here suffice to have exhibited the titles.

CHAPTER I. The public fame of sanctity and miracles, before and after death, continually growing even to the Beatification, and from thence everywhere more and more spreading, moves the Princes to ask for the Canonization, and the supreme Pontiff and Cardinals to proceed to it.

II. The secret Consistory, the supreme Pontiff Clement IX and the Most Eminent Lords Cardinals being present, a notable treatise inserted into the Carmelite Mirror; held on the 18th day of March in the year 1669, in the cause of the canonization of B. Peter of Alcantara and B. Mary Magdalen de Pazzi.

III. The public Consistory, denounced to be held on the 21st of the same year, and celebrated the same day.

IV. The Consistory denounced for the 8th day of April, and on that very day held in the cause of the Canonization of the same: and the suffrages, sentences, judgments of the Most Eminent Lords Cardinals and of the other Most Illustrious Prelates, concerning the sanctity and heroic virtues of B. Mary Magdalen de Pazzi:

V. The order, manner, ceremonies of the Canonization, by which it was performed.

[90] These explained there could be added, how in the next following year there was composed, and by the sacred Congregation of Rites approved, on the 13th day of September the whole proper Office, with new Antiphons, Hymns, Lessons, Responsories, and Chapters, on the feast day and through the whole Octave, to be recited by the Friars and Nuns of the whole Order of the Carmelites, such as we received printed at Rome and Florence, beautiful indeed and devout. But this being omitted, because it has use in the Order alone, P. Daniel in the aforepraised Mirror passes to another Decree of the same Congregation, concerning the Office, composed for the universal Church according to the use of the Roman Breviary, decrees concerning the Office, in the year 1670. with the formula of the annual commemoration, to be inserted in the Roman Martyrology, in these words. At Florence, S. Mary Magdalen de Pazzi, of the Order of the most blessed Virgin Mary of Mount Carmel, illustrious for very many gifts of God, and the innocence of her life and the glory of miracles, whom Clement the Ninth inscribed in the number of the holy Virgins. But this Decree emanated by the authority of Clement X, the immediate successor, on the 29th day of November 1670. But since the aforenoted formula seemed too prolix to the Recognizers of the Roman Martyrology, four years after this shorter one is now read substituted: At Florence, S. Mary Magdalen the Virgin, of the Order of the Carmelites, illustrious in life and sanctity. At the same time there was first instituted at Florence an exercise of special devotion toward the Saint, through five Fridays, in memory of as many singular benefits, conferred on the same Saint, of which the aforepraised P. Daniel thus writes. By the inspiration of God, this practice of devotion seems to have had its beginning. For the first Friday after the solemnity of the Canonization, more than three hundred persons, without any proper agreement among themselves or communication, but from a certain interior instinct, came together to the church, the devotion of the 5 Fridays, where rests the body of S. Mary Magdalen de Pazzi, communicating, confessing, and performing other exercises of piety. The motive was, this holy Virgin's piety toward Friday and the mysteries of the Passion of Christ performed on that day … and that on that very day she received from Christ and the Mother of God singular favors. But this devotion was also carried over from Florence to Rome, and there explained in the Italian tongue, approved, and published in print; and then propagated through other regions of Europe and frequented, on account of the singular graces, conferred on various ones by her means. The devotion itself is exercised in this order. The first Friday is recalled the reception of the sacred Stigmata; II, is in veneration of the spiritual Espousal of Christ, with the ring betrothing her; III, in memory of the favor shown her by Christ in the concession of the thorny Crown; IV, in honor of the grace shown her by Christ, communicating to her His heart; V, the commemoration of the victory over the unclean spirits obtained by the merits of B.V. Mary, surrounding her, in testimony of most pure chastity from all stain of impurity, with a most white veil. Thus far, as I esteem, and a little book about it imprudently augmented, the aforesaid Devotion ran with the unoffended profit of those using it; when P. Mag. Fr. Andrew Mastelloni a Carmelite a little book about it, composed by D. John Anthony Solazzi of Vetralla, the same (unless I am mistaken) which had been approved at Rome, not only took care to have reprinted in the year 1673 at Naples, from the press of John Francis Pacius, but to the same moreover, likewise in the Italian language, added a Supplement of the Exercise of thanksgiving, directed to the three divine Persons, on account of the favors done to the aforenamed Saint: which edition thus augmented merited to be condemned and prohibited, by the decree of the sacred Congregation surnamed from the Index, which appeared in the year 1680, signed on the 26th day of September; and which I could not but mention in this place, lest I should seem to have commended without distinction the approved and the disapproved. Moreover in the very monastery of the Angels a triple festivity of the Saint herself is kept: the first, on the 2nd day of April, on which she was born into this mortal light, which indeed is rare, and (if you except the Mother of God and the Baptist) lacks example in sacred matters; although in civil use it be, that Birthdays of this kind be celebrated, with mutual congratulation and gifts: then the 28th of the same April, because on that day, as I said above, the Saint was canonized: and finally the 25th of May, when given to the earth, she was more happily born to heaven.

[91] A relation of the miracles done after the Canonization, I pass to the Miracles, and first I exhibit a brief Relation of certain ones, by the merits and intercession of S. Mary Magdalen de Pazzi after her solemn Canonization wrought, which Joseph Fotius of the Society of Jesus, by Commission of P. Fr. Hyacinth Libelli Master of the Sacred Apostolic Palace read, and judged worthy of impression, to augment the devotion of the faithful toward the Saint and the esteem of almighty God. At Rome the 10th of July 1670. This will be given, with a not contemptible little Appendix, by the often-named Patrick of St. James after the Latin Life; with whom also there can be found in Latin the Documents and admonitions, which S. Mary Magdalen de Pazzi gave to various Religious while she lived, most useful to everyone panting after perfection and his own salvation, published into light in the Italian idiom by the aforesaid John Anthony Solazzi of Vetralla. But the aforesaid Relation is such. A few days ago, kind Reader, in a certain little codex of three quaternions, there were here at Rome printed in Italian some miracles, which by the merits and intercession of S. Mary Magdalen de Pazzi, from the time near the same canonization, from the printed Roman Italian. were wrought; with which God deigned to mark and confirm the public cult and veneration, lately indulged to the same Seraphic Virgin by the Vicar of Christ, as with so many authentic seals. Because therefore to reveal and confess the works of God is honorable, I judged it of my part, to add the same with a few others, to the greater glory of God and our Saint, at the end of this Little Work, lest they should be constrained by the narrow limits of the Italian only, or wrapped about by the long ambiguities of times, and so consigned to oblivion: do thou likewise venerate God wonderful in His Spouse, and implore the help of the most pious consoler of the afflicted, S. Mary Magdalen, nor let her go unless she bless thee. There happened indeed others also in various places, but notably at Florence and in the Gauls; concerning which since letters have until now mentioned them only superficially, I gird myself only to recount the following; reckoning them to be a sufficient argument for all, that being amazed at the efficacy of his holy Wonder-worker in multiplying prodigies, and her swift help, they may invoke, worship and venerate the same also in their necessities.

[92] In the monastery of the Barberine nuns at Rome; First therefore, the first miracle which we know to have happened from the time of the Canonization of S. Mary Magdalen de Pazzi by her merits, singularly illustrated the solemn Octave, which at Rome the fourth week after the Canonization, in honor of their Seraphic Mother, the Nuns of the most holy Incarnation most festively began on the 25th of May; whom, professing the ancient Carmelite regular observance, the common people in the city entitle the Barberine; either on account of the two Nieces of Urban VIII of happy memory, professed Nuns of the Carmelite institute, and foundresses of the Roman monastery on the Quirinal Hill of the most holy Incarnation; or indeed on account of the magnificence, with which the supreme Pontiff Urban and the Most Eminent Cardinal Barberini erected and consummated the said monastery and fabric. But that we may come to our intent; a dying Sister is suddenly healed. so great a violence of adverse health had tormented Angela Persiani that as if alienated from her senses, she was judged by the opinion of all now to be drawing her last breath. Fleeing therefore from human to divine helps lying abed, she commended herself to the Seraphic Virgin, and implored her help on the 24th day of May. Nor delay: for as it were in a moment, in the twinkling of an eye, she seemed to herself to behold the Saint present, and these voices most distinctly to sound in her ears: You are sound, O Angela, next Sunday (which was the 26th of May) you shall assist at the sacrifice of Mass. To the most wished-for promise, against all expectation both of the household and of the physicians, the event corresponded; and the sick woman restored to her former health, in the monastery of the most holy Incarnation, in honor, and at the altar of S. Mary Magdalen had a Mass celebrated, a holocaust of gratitude for the benefit of recovered health.

[93] The body of the Saint thus exposed in the church, By far the greatest that year shone the devotion of the Florentines toward the Saint their fellow-countrywoman, when after the standard of the Saint had been carried over with a most numerous retinue of the Cardinal de Medici, of the Grand Duke of Florence, and of other men of whatever state and condition (a procession, directed from the Church of the Carmelite Fathers on the 2nd of June, to the said St. Mary of the Angels); and the virginal body even now wholly incorrupt, whole, and odoriferous, for the greater consolation of the devout, and to excite the piety of the faithful of Christ, was exposed to public sight for fifteen continuous days. In a lofty apse therefore of rare price and majesty, upon three silvered statues, expressive of the three religious vows, which were in the place of a support, Balthasar Franceschini (from his native soil called the Volterran) had placed the sacred pledge, enclosed in an urn, of most polished pellucid crystals, compacted and secured among golden borders. But the enormous defect which deformed the too narrow structure, that, for the greater glory of the Virgin, the Lord did not wish to be made known, before every remedy, which could be expected from human ingenuity and industry, was despaired of. It was caused by the lower apparatus of the ark, which, having a height of seven cubits from the ground, hindered the freer prospect of the sacred deposit. The defect the Architect himself suddenly perceived, and at the same time saw it both most odious to the devotion of the people and utterly irremediable. Meanwhile a great concourse of people was agglomerated, applauding so much the magnificence and pompous apparatus, as lamenting, that the sacred Relic less perfectly lay open to the eyes of the bystanders. And among the rest, who with various effort everywhere, but especially with optical tubes, labored to elude the obstacle, and to behold the sacred body clearly and distinctly, there singularly stood out a certain Priest of Balatro, who through that whole three days, before and after noon, again and again returning, always tried whether he could see the sacred body perfectly; but with a vain and no effort; as also several others. But this universal sadness of three days the Seraphic Virgin gladdened with a stupendous success, the ark being raised by a miracle is rendered conspicuous. when on the fourth day she raised, sublimated, and turned toward the people her body, enclosed in the ark, by a certain impenetrable power for the solace of the faithful. The fame of which prodigy scarcely divulged conglomerated a too immense assembly of men, but especially of those, who at first had multiplied so many and so great inventions and methods, that they might obtain a ready abundance of contemplating the sacred pledge: who all from that time even to the term of fifteen days, in which the body remained exposed, saw it most distinctly, nothing thereafter, of the apparatus which surrounded the ark, hindering. And when from the venerable Mothers, who had composed the body within the ark, they heard it had been tied in various places, and for the cause of greater caution constrained with two keys and six screws; and also from the Priests, Titulars, and other Nobles, who by a continual and indefatigable succession day and night had guarded the sacred body, they understood, that the ark had never been removed or raised from its former place; nay that not even ladders could be applied to it, because the theater had been fabricated after the manner of an island circuit; all canonized that elevation and conversion of the sacred body, as prodigious and made by a supernatural power, without doubt; certain, that the holy Virgin, how much she was complacent in the services of her own citizens, by this deed wished to indicate. But before the rest the Volterran himself made the greatest account of and venerated this most singular grace, who had known that defect to have been irremediable humanly, those circumstances of things being set.

[94] Flour prepared for the solemnity, At this same time the Seraphic Virgin showed herself by far most benign and most liberal to her Florentine Parthenon, when in the course of the said solemnity, she miraculously multiplied flour in the flour-bins, just as at the festivity of the Beatification she had increased oil in the jars. The time of the solemnity therefore impending a great variety and quantity of various persons, to be received and entertained by the religious munificence of those Nuns, was expected. To which end the Mother Prioress directed the Questress or Procuratress, to make various provisions; but especially, to prepare a great quantity of flour, both of the finer, for making pastries; and of the ordinary, for bread and the use of all the workmen and the rest of those flocking. The Questress about to obey the command without delay, on the sixth of May, had eleven bushels ground, and twenty-two measures both of fine and of coarser grain, which make twenty-four rubbi of the Roman measure. Which although it were a good quantity; nevertheless when, the solemnity protracted for fifteen days, beyond all hope the Questress saw the people multiplied and augmented, to be refreshed with monastic bread and food, for 15 days it is not diminished, she feared the flour would fail; and therefore the festivity ended, she insinuated to the Lay-Sister, whom she had as a helper of administering the cell, that, where the new flour to be ground should be placed, she should dispose. To whom the Lay-Sister answered, that no place remained for taking new flour; since the bins or chests, in which the flour was wont to be kept, were still full. To whom the Procuratress: How full, if so much flour has been consumed in bread and pastries? She went therefore to the cell or place destined for keeping the flour, and beholding the bins filled, the Questress was amazed, and presently intimated to the Prioress what had been done; who calling the Lay-Sister to her, asked how, after so great a consumption of flour, the flour-bins had remained full. Who answered that she did not know how the flour had not been diminished; and that she had only perceived this, that, while she drew flour, no concavity of the place appeared, as otherwise was wont to happen; and that through all that time she had never applied a ladder, as otherwise the flour failing she had been wont to do; nay she subjoined, that, while from the residue contained in the same chamber outside the bins she had taken some flour, it had never seemed either to fail or to be diminished. With these therefore and other sufficient diligences and inquisitions premised, when the truth of the matter done became known, the Prioress, thanks being given to God and the holy Mother, manifested the prodigy to all the Sisters, that they might render due thanksgivings to God and the Saint. Wherefore all going to the body of the holy Virgin, sang solemnly the Te Deum laudamus, with other prayers.

[95] This was no common miracle, since so great was the consumption of ordinary flour, and moreover lasts a whole month, that the baker in the space of three weeks, for the people whom the monastery fed, sacredly attested he had baked six bushels of grain. And thereafter through the whole month of June, when the same consumption continued for the use of the monastery, when the miller saw the residual flour after most diligent inquisitions, he asserted seven bushels remained, and twenty-two measures: whence it is evident that the flour was prodigiously multiplied, and that the Saint had wished miraculously to feed the monastery in that solemnity, and the peoples flocking to it out of piety and devotion. But after the Mothers had lived on this flour through the whole month of July, at length the Prioress judged it fitting that the residue should by no means be consumed, but should be distributed among devout persons to the glory of God and the holy Virgin; and afterward is distributed for Relics especially since many certified of the prodigious event, had often and often with great insistence asked the said flour from the miller and baker. In which matter while the Nuns proceeded too scrupulously, not a few in the month of July, when from the same flour bread was made, secretly going to the baker, furtively substituted other for the monastic bread; and imparting it to various sick, found it had conferred at once nourishment and an efficacious remedy of health. Wherefore the Most Eminent Archbishop Nerli, the miracle being juridically discussed, indulged that the Nuns should freely distribute the multiplied flour. But how great a crowd both of inhabitants and of foreigners that prodigious motion of the virginal body summoned, I could not in a few words explain. For scarcely could the church be closed at two or three hours of the night; and which through the whole day had swarmed with innumerable people, about evening was again filled; a great number of Masses and votive offerings is offered. moreover through those days more than two hundred Masses were for the most part daily celebrated; the alms of those increasing daily, to be celebrated in honor of the Saint and at her altar. The silver vows and votive tablets exceeded the number of four hundred, so that within three or four weeks very many testimonies of received favors and graces became famous: of which if there were full and sufficient information, it would undoubtedly effectually stimulate him who hears or reads it, to glorify the Lord, who in His Saint wished to appear so glorious.

And therefore, as in the beginning I asserted, I will adduce and subjoin only those graces, of which full, true, and faithful information was made.

[96] Sister Angela Catherine Ulivieri, a Nun at Florence in the monastery of St. Anne in the meadow, A nun palsied for 19 years, for nineteen continuous years, lying abed had palsy afflicted and exhausted, with such a contraction of the nerves in the right side, that it was four fingers shorter than the left. She labored under so great a heaviness, distillation, and rheumatism of the head, that she could neither hear the discourse of a visitor, nor bear the motion of hands. In this extreme distress therefore she began to covet some notable Relic of the Seraphic Virgin, secretly trusting, that in the solemnity of her Canonization, by her merits and intercession, she would recover her desperate health. The Infirmarian understanding the sick woman's desire, besought D. Bentivoglio, that he would deign to ask and procure some Relic of S. Mary Magdalen from the Mothers of the monastery of St. Mary of the Angels; and suddenly with the greatest charity the Nuns being asked sent over the veils of the virginal head to the Mother Abbess of the monastery of St. Anne. The consigned Relics the Abbess received with great reverence, and carrying them processionally to the sick woman's chamber or infirmary, a short prayer being premised applied them to the palsied woman. the veils of the Saint being brought to her she is raised to her feet, And lo presently a great trembling shook the one lying abed, and a little after as it were lifeless and dead it altered her form; meanwhile while the contracted part of the body was signed with the sacred Relics, at once somewhat restored to herself, she asked to be led from the bed to the altar of the most holy Virgin; all the Nuns being amazed, when they saw raised on her feet, her who for nineteen years impotent had lain abed. Led back afterward to the bed she sat down, and her leg being uncovered, much bruise or blackness appeared on it, so that you would have said the whole leg as it were beaten with rods; then little by little it resumed the living color of flesh, and gradually through the veins the blood was seen to run. By which miraculous operation while the Nuns hang astonished, the signal is given for reciting the Hours in the Choir, whither without delay the Sisters betook themselves, only a few remaining with the sick woman. They begin and finish the Hours assembled: and toward the end of the Office the Abbess directed the Sacristan, to bring the veils of the Saint, that all the Nuns according to their vow and devotion might reverence them, then to be carried back to the sick woman. The Sacristan goes, and insinuates to the Abbess her will: which understood, one of those who had remained with the sick woman, turning to her, said: Sister Angela Catherine, it will be your office to carry the veils to the Choir. she herself carries them to the Church. To whom the palsied woman promptly: Willingly will I carry them myself; and while she rose, she perceived in herself a not contemptible diminution of the disease. Two Sisters lead and guide her as she walks: and the sick woman had scarcely advanced a few steps, when turning to the Sisters, she exclaims: My Sisters, I go, I go: truly I go: and presently walking without anyone's support, she experienced a notable diminution of the sickness, carrying her feet and body expeditely. But after on account of too great weakness she had rested twice, at length with the sacred veils in her hand coming to the Choir, she filled all with amazement. Hence the sick woman urging, in thanksgiving the hymn Te Deum laudamus was begun: during which a great trembling invaded the kneeling infirmary woman, which together with the hymn Te Deum was ended; and therefore exulting with new jubilation Catherine intoned the Canticles, Benedictus and Magnificat, the bells ringing. Who amid the signs of common gladness protested that she was so filled with consolations, by which she had recovered, that she seemed to herself to dwell in Paradise. The thanksgiving ended, none helping, she returned to her cell, perfectly sound. And when the physician on the 15th of May, with the Vicar General, saw Catherine descending the stairs, he said: This is the work of a great miracle, thanks to God and the Saint, for she had wholly lost the use of her right side.

CHAPTER X.

The continuation of the same Miracles.

[97] Teresa, daughter of Vincent Mariotti and Angela Rossela, born in the year 1660, Spots, about to bring blindness to the eyes. with her eyelids open showed the light of her eyes stained with blood, which sign to the skilled nurse prognosticated the danger of blindness. Meanwhile the little infant is reared with great solicitude, chiefly when to the bloody color, before she was weaned, there came another certain color, as it were ashen; which again and again even to the ninth year of her age, with continual detriment of sight, prevailed. But she who had not yet lost her sight wholly, was applied to reading and pleasing labor, supported and helped by the benefit of spectacles, which the girl's uncle had procured. In reading and in labor the vivacity of spirit wonderfully advanced and perfected the young girl, with always the greatest affliction of her parents, while they perceived remedies to be odious to that tender age; not knowing that the remedy of that evil, for manifesting the glory of S. Mary Magdalen, was reserved. On the 29th day of May R. Hippolytus Tonelli, Chaplain and Confessor of the Cathedral Church of Florence, Vespers finished betaking himself to the Sacristy, gave to all the Priests, there assembled, an image of the holy Virgin; among whom also R. Charles Mariotti, Teresa's uncle, her image being applied they vanish, was most opportunely present; who returning home, imparted the gift offered him to his kinswoman. Which when Teresa saw, with importunate solicitations she urged her mother, that she would grant her the image, she about to commend her too afflicted state to S. Mary Magdalen. The mother assented to her daughter's vows, and the girl possessed of her desire, began to soothe the icon with a thousand kisses and embraces, and to sign herself with it many times. Supper finished, while she fulfilled her accustomed devotions, she superadded some Lord's Prayers and Angelic Salutations in honor of the holy Virgin, supplicating, that she would grant her the desired grace. Then betaking herself to bed, the image placed upon her breast, she fell asleep: and early in the morning awakened, after she had finished her devotions and the same prayers in honor of the Saint, at the destined time with her sister she is led to school by the domestic maid. Where after her manner re-girding herself to reading and labor, Teresa denied that she needed spectacles any longer: whence returning home, all festive and cheerful, going to her uncle, who had given the said spectacles to the young girl, she said, Lord uncle, behold I restore your spectacles to you, since without them I not only read and labor, but also keep my head erect, and as far as is necessary hold it raised. S. Mary Magdalen has healed me. Tell, I beseech, my father, that for so great a grace he consecrate some vow in my name to the holy Virgin. All the household therefore leaping for joy, it was found that the spots of the eyes had vanished, and the girl's parents offered a memorial of gratitude to the Seraphic Virgin.

[98] Anna Constantia, daughter of Dominic Fortini, a girl of eighteen years, was tormented by a cruel wound in the great toe of her right foot: which evil the physicians and surgeons all, An incurable wound of the foot is healed after they had applied very many remedies in vain, judged utterly incurable. Four little pieces of bone had been drawn from the wound, nor could the physicians or surgeons ever penetrate the origin and cause of the adverse case itself. Meanwhile the girl's mother, anointed with her oil: hearing the miracle above mentioned, which had happened in the monastery of St. Anne in the meadow, betook herself to the Nuns complaining, why they had not made her too a partaker of the veils, well knowing the most afflicted state of her daughter. The Mothers attributed the fault to forgetfulness: who, that they might console the sad parent, consigned to her some part of cotton anointed with the oil of the Saint, saying, that with it she should anoint the sick woman. With great faith the mother Catherine obeyed, when in a stupendous manner the wound suddenly began to remit, so that on the fourth of June, after the begun solemnity of the Canonization, the mother led her daughter sound to visit the body of the holy Virgin. But while the daughter, who seemed to have recovered, stayed in the church with her mother, she began to be oppressed with so great a pain, and her sick foot to swell so monstrously, that she instilled into all the bystanders vehement senses of compassion and grief. Led therefore home, or carried, she disquieted the whole following night with howlings rather than groans, on account of the excessive pains. On the 9th of June, the vow being renewed the same foot subsides. which was the last of the Florentine solemnity, at the time of Vespers the mother Catherine returns to the church, to supplicate the Saint, that, if she would not deliver her daughter from the evil, she would at least restore the foot to that state, that she could walk. Lingering in such prayers even until night, moreover, if her daughter should recover, she promised a silver vow. And lo as the mother returns home the daughter comes to meet her, saying: My mother, blessed be God, I suffer neither swelling, nor any pain more. Catherine inquired, saw, and was amazed that the wound was wholly consolidated. Whence the next day, namely the 10th of July, she led Anna Constantia to the church of the holy Virgin, where in thanksgiving she communicated. And on the 29th of the same month, they brought a notable vow of silver, a token of a grateful mind, for the benefit of obtained health.

[99] Sister Mary Paula, a Lay-Sister in the Monastery of St. Nicholas in the meadow, in the year 1659 began to feel an atrocious pain in her left arm, in that part which is midway between the elbow and the pulse of the arteries, and so intense, that inclemently raging even to the shoulder, it allowed her neither to labor, nor to rest. The suffering woman anointed the infected part with the oil of St. Dominic. And when, after the course of many days, she felt the torment not diminished; she consigned herself to the hands and skill of Nicholas Calderini; An incurable wound of the arm who being surgeon of the monastery, after many plasters, unctions, and baths applied, when he perceived he was treating the arm in vain and uselessly, with the unspeakable torment of the patient, magnanimously nevertheless borne for the sake of recovering health, decided to lance it. The incision for a long time, that the swelling might remit, and the offending matter be drawn out, remained open, Nicholas Calderini daily visiting and treating the sick woman: who at length every industry and art applied, indeed consolidated the incision, but by no means diminished the pain, which torturing always equally persisted. Wherefore the evil growing worse daily, after the sick woman for four years had tried the various cures of various most expert physicians and surgeons, but namely of Doctor Paleus, who acted as physician of the monastery; and James Pratesini, surgeon of the city, and the physician Raphael, and the most famous surgeon Edward Calderini, and also Anthony Calderini (who being the brother of the said Edward, himself also professed surgery), likewise John the Venetian a most expert Anatomist; at length Anthony Calderini, when about the beginning of Lent, at the vow of the surgeon who had lanced her, he heard S. Mary Magdalen was to be inscribed in the catalogue of holy Virgins by Clement IX; full of confidence, vowed that he would fast on the Vigil of S. Mary Magdalen, would have four Masses said on the day of her festivity, and would adorn the virginal sepulcher with a silver vow, if he should heal the wound and sore. On the day therefore of Good Friday, the sick woman urged one of the Sisters, that she would draw out a certain little bone of the wound, which threatened to come out. But she of a weaker constitution, since she shrank from attempting any such thing, had the surgeon Calderini summoned: who after manifold effort at length drew out three little pieces of bone, yet so that the wound remained open as at first. On the 24th of May, while the Nun, assisting the said Sister Mary Paula, was carrying a certain icon of the Saint to be brought to the Choir to adorn for the cause of the solemnity; the sick woman again contemplated the state of the wound, and found the bone indeed uncovered, but wholly bared of flesh. On the 25th, while the Masses were being said, again she resolved to consider the wound; and while she loosed the bandages, she found it wholly closed. She showed her arm to the Sister, who astonished at the most evident favor, the flesh being suddenly restored it is covered. presently gave thanks to God and the Saint; yet so that she imposed silence on the convalescent, until after some days had passed, there should be all certitude of perfectly recovered health. At which time and thereafter all the flesh resumed its native red color: so that today, which is the seventh day of September, nothing remains except the trace of a scar; and Mary Paula the Lay-Sister herself, enjoying the best health, uses her arm and hand without any difficulty. Which as miraculous and prodigious grace they examined, judged, and proclaimed, the Vicar himself in Spirituals, Senator Ruccellai, the Father Provincial of the Carmelites, the Father Confessor, with the physicians and surgeons.

[100] A flux of blood is stopped. Sister Mary Seraphina, a Nun in the monastery of the Portico, in the city of Florence, for a whole year, had been continually fouled with a flux of blood; so that loathing all food, she was brought into such straits, that for the feebleness of her strength she could in no way raise herself; all, and those great, medicines being applied in vain. The Canonization of S. Mary Magdalen therefore heard, she commended herself to her protection. Hence R. Mariottus Guidotti, the Confessor, procuring the holy veil of the Virgin, on the 24th of May, on the Vigil of the feast of the holy Virgin, applied it upon the sick woman's head. And presently as it were in a moment, as both the sick woman herself and the Mother Abbess attest, the flux of blood ceased, the sick woman recovered her appetite: and thence her former strength gradually returning, she experienced and pursued the favor of the Saint with the greatest gratitude.

[101] For about four years and a half, at Parma had wasted in a mortal bed Lady Corona Scotti; A palsied Parmesan matron and so wholly had she lost the lower middle part of her body, that when, raising the sick woman from the bed, her arms were sustained by a helping hand, her feet hung as it were dead and lifeless: which palsy a continual fever increased, raging with too great torment. Amid this spectacle of extreme sadness, on the 30th of May, a letter is brought to the sick woman, written to her by the Marchioness of Malaspina, in which there was recounted a miracle, which by the merits of S. Mary Magdalen had happened concerning the Nun of St. Anne in the meadow: in the end of which Letter, the same Lady subjoined, that she wrote thus to the sick woman, that she too might commend herself to the Saint. Lady Corona accepted the counsel, whose consent when the Most Serene of Parma understood, the miracle of the Saint understood, forthwith through the Countess Julia Mary Prati, whom she had acquired, sent to the one lying abed a Relic of the Seraphic Virgin. Which when the sick woman learned had come, she conceived the greatest confidence of obtaining health; and suddenly P. John Andrew Spinola, of the Society of Jesus, her Confessor being called to her, she thus addresses him: Father, behold a Relic of S. Mary Magdalen, sent to me by the Most Serene of Parma; I would wish, that your Reverence would sign me with it, and give leave to make a vow, that, if the Seraphic Virgin should indulge me the grace of perfect health, I would for a whole year clothe myself in white and grayish color (such as is the habit of the Saint); and as soon as strength should permit, I might be able to go to Florence, to visit her holy sepulcher. signed with her Relics she is raised to her feet: The Confessor approved the vow, and all the household being convoked, that they should recite three Our Fathers and Hail Marys, and as many Glory be to the Fathers, he imposed; and the sick woman herself thus most tenderly invoked the Saint: S. Mary Magdalen, if it is so the will and the greater glory of God, and the greater good of my soul, obtain for me health: but if not, I patiently acquiesce. Then Father Spinola taking the Relic of the holy habit, began to sign with it the sick woman's feet, extended and wholly immovable: and suddenly the sick woman felt them as it were raised by a certain hand, and therefore thinking she could move herself by her own motion, raised her feet without any difficulty. With which the Confessor by no means acquiescing, proceeded to sign her legs and knees; which finished, freely Corona Scotti broke forth into these words: Give me my clothes, since I experience I have recovered, and trust I can walk on my own feet. The maids brought the clothes; and clothed, by her own motion she betook herself to the chapel, admitting only a slight support on account of the weakness of her body; and so expeditely walking thereafter, as if she had never labored under any evil. Which event filled all, but especially the household, who for so many years had served their Lady as it were a dead trunk, with incredible amazement; besides that Doctor Zanarai the physician found the sick woman slightly struggling with the fever, which daily diminished, within a short space deserted the sick woman, restored to most perfect health. The Most Serene of Parma intimated this miracle to the Most Eminent Cardinal Leopold, who communicated the relation of it to the Nuns of St. Mary of the Angels, that they might render due thanksgivings to God, whom it had pleased so to glorify the Seraphic Virgin.

[102] Julia daughter of Charles Bondini, wife of Julian Bogi, for three continuous years had so adhered fixed to her bed, a woman long fixed to bed that on account of the excessive weakness of her body, she could not even raise her foot. On the second day of July therefore, hearing the solemnity of the Canonization of S. Mary Magdalen had begun, she resolved to go to the church of St. Mary of the Angels, to visit the virginal body. But set on the way, however much supported and helped by another's aid, she could not advance; whence after a few steps falling to the ground, reputed dead she was now believed to be drawing her last breath. At which time while the procession of the Standard (of which we treated in the second Miracle) was instituted, and suddenly healed, the sick woman beholding the image of the Saint, at once felt herself animated with so great vigor and strength, that raised to her feet, she said most freely: I am sound, praise to God and the Saint: and presently pursuing the procession most devoutly from that place even to the church of St. Mary of the Angels, there gave due thanks for recovered health. Nevertheless she felt a great and most bitter surviving heat of her hands, she recovers the use of her hands so that she could in no way use them for any purpose: of which evil while the physicians could never penetrate the quality, and consequently could apply no efficacious remedies, Julia partaker of the first grace, piously presumed to ask another. Wherefore led to the monastery of St. Mary of the Angels, she most instantly asked the Sisters, that they would deign to sign her hands with the veil of S. Mary Magdalen. But, whether the mass of affairs, or some other impediment whatsoever opposed, the sick woman besought in vain. Nevertheless the Portress, lest she should send away the afflicted suppliant utterly, imparted a little piece of the veil, which she kept by her with living faith. Scarcely had Julia obtained the gift, by the touch of a vile thing. when returned to the church and before the altar of the holy Virgin, she signed her hands with that veil: and forthwith felt the heat remitted, all the torment vanished, and suddenly she helped herself with her own hands, which until that time she had often indeed, but always tried in vain. The next day therefore Julia coming to the church with her mother, communicated in honor of the Saint.

[103] Sanctes Scopetus had contracted from a certain fall so great a weakness and mutilation of his left side, the faculty of walking is restored, that he could scarcely walk, or scarcely even without supports, for two years and months, all remedies being applied in vain. On the fourth of June therefore, which at Florence was the third day of the feast of the Canonization of S. Mary Magdalen, as best he could he began to crawl to the church of the Saint; where helped by some aid, before the virginal body kneeling he prayed most humbly. In which prayer when he had passed some time, lo, as it were in the twinkling of an eye, he resolved to abandon the wooden supports, on which he leaned; having experienced in himself so great strength, that he presumed to raise himself on his feet. Which when he perceived he had happily attempted, he spurned all human supports, and freely walking, before the numerous people exclaimed: A miracle, a miracle. Thanks to thee, blessed Saint. The supports therefore being left at the sepulcher, that very morning in honor of the Saint, who had imparted so great a favor to him, he confessed and communicated. Lucy Fedi of Siena, being a guest with Sebastian Conti of Florence, an asthmatic woman is healed, for three continuous years had experienced so great a difficulty of breathing, that no medicines or remedies, however various, ever profited her. On the fifth day of June therefore, she betook herself to the exposed body of the Saint; where after she had with living faith commended herself to the Saint, she was astonished, how in a moment all the difficulty of the asthma and of breathing vanished. But because she did not yet dare promise herself entire soundness forthwith, she shuddered in mind, lest perchance it were a respite, to be afterward recompensed with too much and enormous pain of the flesh. But the Saint most liberal in favors, had redeemed her little client from all evil utterly. Stephen son of Francis Centelli, a carpenter at Prato, a blinded eye is illumined: aged twelve years, had wholly lost the light of his left eye from a certain spot, which pustules had left him when a little infant of three years. In those days therefore, in which the feasts of the Canonization of the holy Virgin were performed, Stephen's mother, by the work of Nicholas Gianni had obtained a little cotton, which had touched the body of the holy Virgin. The woman accepted the Relic, with great devotion and faith, as also her son; and with it, after the Antiphon Salve Regina was recited, she touched her son's blind eye. Nor delay, since scarcely had the cotton touched the eye, when in the same as it were moment, the spot, which for nine years had blinded the eye, wholly vanished.

[104] Pandolph, son of Silvius Spannochi of Siena, of fifteen years of age, a malign fever had invaded, there are healed, a malign fever, with such progress, that within a few days the assisting physicians gave up health for the sick man. He fleeing to the Saint, promised that he would, if he recovered, make a notable alms in her honor, and visit her sacred body. And lo as it were in the twinkling of an eye, having experienced the most prompt help of the Saint, and most perfectly free from the precipitous evil, he redeemed his former soundness. Wherefore he sent a person to the sepulcher of the Saint (in whose chapel he also had a great quantity of masses celebrated, as so many sacrosanct votive offerings) to give due thanks. Martha daughter of Tiberius Grassi, on the 27th of September in the nighttime, so copious and malign a flux of catarrh had invaded, and of a dangerous catarrh, in the throat that now she seemed to herself to be expiring. She took counsel, that she should commend herself to the holy Virgin. The daughter therefore of the sick woman kept a rose, which had touched the Holy body; who going to her mother lying abed, placed a single leaf of the flower on her mother's mouth; and suddenly all the infirmity vanished, and the next day the mother went to the church of St. Mary of the Angels, to give due thanks to the holy deliveress. Agnina, a girl of twelve years, daughter of Aurelia Serpi, in October had been agitated by so importunate a catarrh, and of the eyes. that her eyes being wholly inflamed and all her eyelids falling away, she instilled into the beholders most present senses of compassion. She applied a little of the oil of S. Mary Magdalen to the anointing of her eyes: and within a few days, the eyelids returning to their natural state, she filled with amazement all, as many as had grieved with her in so miserable a state.

[105] Magdalen Hippolyta, daughter of Jerome Bambicai, for twenty-three years possessed by demons, For 23 years an energumen, by various Priests for five continuous years with always a vain effect had been exorcized: nor will anyone imagine to himself, what the wretched woman within the course of that time sustained, unless he has known the obstinate rage of the infernal spirit against man. It cruelly cast down her body, filled her stomach with anguish, her life with most bitter torments, her head with extreme pains; to say nothing of the howlings and horrible gnashings: it drew her away from sacred Confessions, nor permitted her any food, unless it had first been blessed by a Priest. P. Friar Donatus Maria Ricci, of the Order of Preachers, her spiritual Father, after he had prescribed and caused to be fulfilled various devotions for the sick woman, in honor of the most holy Virgin and of his Patriarch St. Dominic; she is delivered the habit of the Saint being assumed. anointed her with the oil of the holy Patriarch; which indeed healed the wounds, but by no means expelled the malign spirit. When therefore the Octave of S. Mary Magdalen was being celebrated, he bound the possessed woman on Tuesday, which was the fourth of the month of June, to visit the holy body exposed daily. The penitent obeyed; who scarcely entered the church, was feared about to overturn all things upside down with a horrible crash of gnashings and howlings. A veil, to be applied to the wretched woman, was asked; but with no effect in those days; after which the possessed woman quieter indeed, yet not wholly free, was distressed. Wherefore the said Father Ricci advised, that she should assume the habit of the Saint in her honor; and scarcely had the habit appeared, when the demon publicly protested that he was compelled by the Saint to go out; the event corresponding most happily. For on the 15th of August, on the feast of the Assumption of the Blessed Virgin, putting on the habit of the Saint, she escaped wholly free and immune from every malign spirit; so that from that time as if reborn, she could both undertake any labor whatsoever without all difficulty, and frequent the holy Sacraments, and fulfil her devotions. Which grace she recognized by a solemn vow, hung at the sepulcher of the Saint, and frequent visitation, and professed before all.

[106] After the Nuns had ended the solemnity of the Octave in the church of St. Mary of the Angels, the Carmelite Fathers also, dwelling at Florence, resolved to honor their holy Sister, as with much applause and solemnity, A Nun afflicted with fever and grave accidents, from the 14th of June even to the 24th of the same month, they magnificently performed. To which end they received the standard of the Saint on loan from the Nuns, to be restored the solemnity finished. Which when the Nuns of the Monastery of St. Clare, not far distant from the convent of the Carmelites, understood; they besought the Fathers, that those about to translate the standard of the Saint, for the solace of a certain poor sick woman, would deign to pass through their convent. This Sister was Mary Archangela Fiesolini, whom for the space of two continuous months a savage fever had burned, associated with other accidents; which filled the sick woman with so great a sweat, that this corrupted the very bed, and she for a long time was reputed by many as dead. Thence somewhat restored to herself, she suffered so great a weakness of the head, that she could endure neither one walking in her chamber, nor one speaking. No rest, even the least, relieved for her the inclemency of the disease; and while the evils grew more atrociously insolent, she suffered such extraordinary attacks of the stomach, that as if about to vomit all things, she was distressed with extreme effort, but inefficacious; about to leap headlong from the bed, unless she had been more violently held back. She was refreshed by no food, no medicines profited her, and she caused the greatest tribulation and loathing to the Nuns. Yet always cherishing full confidence toward S. Mary Magdalen, having understood her various favors, she began to ask some Relic of the holy Virgin; commending herself to the Saint, and supplicating others to commend her; but especially a certain secular sister, whom she had besought to visit the body of the Saint in her name. As soon as she learned from the Mother Abbess, that the standard of the Saint would appear; the standard of the Saint being brought to her, the day before Confession being premised, with great faith she commended herself to her. On the 23rd of July the standard was brought to the infirmary, and the Father Confessor assisting, spread it over the sick woman's bed; pouring out with all the Nuns various prayers for the sick woman. After this the one lying abed supped at the usual time: and at that hour, at which the evil was wont to rage more savagely, she recovers. the sick woman experienced some affliction; but the help of the Saint being immediately invoked, she crushed all the pain; nay she experienced so great strength, that she asked for the clothes with which she might be clothed, thinking herself wholly (as also in fact she was) healed. Clothed she began to walk about: and perceiving herself sound, through a Sister, to the Mother Abbess, then in the refectory supping with the rest of the Nuns, intimated her health, obtained by the merits and grace of S. Mary Magdalen; and all the Sisters together assembled in the Choir sang the Te Deum laudamus. And at each Verse, she esteemed new strength and new fortitude accruing to her, so that the Hymn finished she said to the bystanders: Behold me now wholly sound and unharmed. And the next day in thanksgiving, all the Sisters being present, a Mass was chanted in honor of S. Mary Magdalen de Pazzi.

[107] Bertus de Berto Ferri, in his right hip, a catarrh or flux I know not which, had injured, so that only by the support of crutches, many and various remedies being applied without any effect, he could walk. There are healed, a lame man, Wherefore in the month of August he visited the body of the Saint: of whose oil when he obtained a phial, which Elizabeth Leonii had received from the Mothers of St. Mary of the Angels; he returning home, applied it with devotion and faith; and suddenly experienced so great a diminution of the evil, that within a few days walking freely without even the least support, both crutches, which until that time he had used, through the same Elizabeth, as two votive offerings of the obtained favor, he took care to have hung in the church of St. Mary of the Angels. Nor less glorious did S. Mary Magdalen render the solemnity, which at Rome in her honor the Florentine nation instituted in the church of St. John of the Florentines. a man dangerously feverish, A certain noble, exhausted by a grave infirmity and as it were given up by the physicians, a friend visited; to persuade him, that on the present festivity of S. Mary Magdalen he should make some vow to her. The sick man rejected the instance again and again, who at length answered the too importunate friend: I have read the Life of that Saint, she always committed herself and others to the divine will, and should I ask health? To whom without delay the friend; Perhaps this will be the will of God, that by the intercession of S. Mary Magdalen you recover health. By which answer as it were enervated the sick man invoked the Saint, and vowed a vow; and scarcely had he elicited an act of devotion, when both from the fever and from all weakness of body he felt himself free. The client acknowledged the grace, and a silver heart very prettily polished, and placed on a tablet, brought to the altar of the holy Virgin, to satisfy the vow. The Sacristan of the church of St. John of the Florentine Nation, and a somewhat deaf man, where the said festivity was celebrated, R.P. Francis Spenter, German by origin, had labored under a most grievous infirmity, which had deprived him of the hearing of his left ear, many and those efficacious in themselves, but always in vain, remedies being applied. He at the time of that festivity, felt himself interiorly stimulated to flee to S. Mary Magdalen; and about to obey the inspiration, took a little cotton, dipped in the oil of the lamp, which burned before the altar of the holy Virgin, and with it twice anointed his left ear; and within a few days immune from all evil, he recognized and proclaimed the most prompt grace and help of the Saint.

[108] Glorious above all seems to me that attestation of S. Mary Magdalen, Sinners at her altar, which some Father Priests of the said house and church of St. John relate, unanimously asserting, that various persons befell them, who in visiting the altar of the Seraphic Virgin, had experienced vehement impulses of changing their life, and of applying a remedy to many sacrilegious faults, which in past Confessions they had voluntarily incurred. Which graces are to be made the greater account of, the more difficultly they are extorted from the human heart, which by the use of its evil liberty in obstinate pertinacity, and shuddering at the difficulties which it experiences in the path of eternal salvation, refuses to give itself up to God. Thus far Fr. Patrick, content to have touched that point in general, because it is of its nature, that it is not wont to be explained with persons named: it pleases nevertheless for the confirmation of what has been said to add something from the Italian Manuscripts of the monastery itself, or by the relics one is converted. the more wonderful, because such a grace befell those not even thinking of the Saint, at the mere presence of the Relics, however hidden. The matter is thus. A certain Priest was carrying a Relic of the Saint to a sick man hidden under his garment, no one conscious; when he met two persons, who, the Priest stopping as is usual at their address, felt themselves compunct with so vehement a contrition, that being led aside they wished to confess their sins. While they did this with an unwonted affection, and both they and the Priest hearing wondered at so unforeseen a descent of divine grace, with an entire change of heart and will, with horror of the offenses committed against God, and a most firm purpose of a better life; it occurred to the Priest to think, that these things were perhaps done by the power of the Relic, which he carried; and he showed it to them, presently persuading them to believe, that there had been breathed upon them from it that spirit of so new and so salutary compunction.

CHAPTER XI.

Certain other miracles, collected by the aforenamed Patrick.

[109] In a certain town, whose name is the Tower of the Annunciate (it is a place, The flux of a pregnant woman is cured, numbering twelve Italian miles from the Neapolitan city) Andreana daughter of Jordan, wife of Blasius of Siena, bearing in the womb, had suffered a continual flux of blood for five months, with such a diminution of strength, that the time of childbirth being at hand, for too great feebleness, the unhappy woman was hindered from bringing forth the fetus: and therefore all the physicians despairing of her life, now as if lifeless she began to be in agony, commending her soul to God. The husband terrified by the unhappy tragedy, what he perceived was awaited in vain from human aid, presumed to ask and extort from S. Mary Magdalen de Pazzi, with living faith. Wherefore fleeing to her intercession, the paper image of the holy Virgin, which he had at home, in the presence of many who were present, he set upon his wife now dying with great confidence, breaking forth with a loud voice into these words: I hold firmly, that this glorious Saint will obtain for her grace from the Lord. and a happy childbirth is given her. And the merit and a most happy issue corresponded to the faith: for scarcely had he placed the said image upon the sick woman, when without delay she began to be better, to move herself through the bed, and to give signs of urgent childbirth. Wherefore carried from the bed to a seat, she suddenly happily bore a living male child; and after a few days rose from the bed sound and unharmed, with the universal amazement of the whole people; who moved by so evident a miracle, conceived from that time no common devotion toward the said glorious Saint; and the husband revered the benefit with a notable vow, by which at Naples he honored the church of St. Mary of Life, of the Carmelite Fathers of the observance.

[110] On the very day, on which on account of the Canonization of S. Mary Magdalen de Pazzi, Fallen from a tower he is preserved unharmed. a solemn procession had been appointed and instituted through the city of Naples, this having gone forth from the greater convent of the Carmelites, was directed through the suburb of the Virgins, that it might come to the church of St. Mary of Life, where the solemn Octave was to be celebrated most festively. The Parish-priest therefore of the church of the Virgins, about to honor the statue of the Saint, which was to pass before his church, set a youth of about sixteen years, to ascend the bell-tower to ring the bells. The solicitous boy goes, to satisfy the command. Scarcely had he ascended the bell-tower, when one foot failing, he fell down some thirty paces; arriving where, he miraculously stood upon the ground erect on his feet, without the least harm. And what more increased the miracle, was the circumstance of the place: for the falling youth, naturally, into the deep pit of the hollowed mountain, which was immediately subject to the bell-tower, ought to have slipped down, with the complete breaking of his bones; but, S. Mary Magdalen patronizing, whom that youth in the very fall invoked, he fell into another place, having a distance of ten or twelve palms from that precipice. Thus to the Carmelite Fathers of St. Mary in Life related the Priests, dwelling in the said parish, as eyewitnesses. The same the Most Eminent Cardinal Indicus Caraccioli, Archbishop of Naples, testified to the same Fathers, and moreover wrote it over to Rome to the Most Eminent Cardinal Rospigliosi.

[111] She is healed laboring under fever and an abscess, In the same suburb of the Virgins, the wife of Vincent Pagani a Neapolitan noble, gravely lying abed, was pressed by an evil unknown to the physicians, for the space of five months associated with a continual fever. At length therefore the quality of the evil betrayed itself, namely an interior abscess shut up in the breast; when namely, from her mouth and nostrils, she began to vomit a great quantity of matter mixed with blood, with so great a loathing of food, that she could neither take food nor retain it: whence the physicians promised her a few remaining days of life. Meanwhile, when the sick woman heard that the statue of S. Mary Magdalen de Pazzi was being carried processionally by her palace; she ordered the household, to carry her by the arms to the window. They obeying, when to the destined place, supported by the servants carrying her, the sick woman came; with the greatest devotion and many tears she commended herself to the Saint, that she would obtain her health from God for her. And lo a prodigy; for scarcely had the said procession passed by, when the sick woman returned to her bed without fever, moreover immune from the spitting of blood and matter, which she emitted through mouth and nose, and craving food; and after a few days her strength resumed, she left the bed sound. Wherefore Vincent, her husband, betook himself to the church of the Carmelites of Life, that he might pursue with due thanks so great a benefit, conferred by the merits of the Saint, and offer a vow.

[112] The Duke of Telese, D. Anthony Ceva Grimaldi, by the counsel of the physicians had betaken himself to Naples, suffering a fever with a flux of blood, that by the benefit of new air he might recover from the infirmity of a continual fever, which for almost a whole year had troubled him; but the evil growing worse for the worse, at length he suffered so copious a flux of blood through the nostrils, that the physicians greatly doubted of his life; especially since they saw many and various remedies applied for stopping the blood, destitute of all efficacy, nor profiting anything. The sick man therefore feeling the total diminution of his strength, without any medicine for the evil, sent someone to the convent of the Carmelites of Life, who should ask those Fathers in his name, to bring him some Relics of S. Mary Magdalen; which afterward were applied to the sick man, and among others indeed the veil of the Saint. Which as soon as it was placed on his head, all the flux of blood without delay stood stilled, with the amazement of the bystanders, and the great solace of the convalescing Duke himself: who the next day found himself in such a state of recovered health and strength, that he himself visiting the church of Life, to give thanks to the holy Virgin, for the benefit received, offered in alms twenty scudi. Jerome Carminianus, a Neapolitan Knight, an inhabitant of the Toledo street, so fierce an accident had unforeseenly invaded, that by the unanimous sentence of the physicians he was declared a son of death; and what most of all increased that evil of torment, and a sick man near to death. was the impotence of resting in bed. Understanding therefore that no human medicine would profit him, he fled to the patronage of S. Mary Magdalen, asking some Relics of hers; which as soon as they touched the body of the sick man, began to impart health. For presently he moved himself, and without any loathing lay in bed, and conveniently stretched himself; more and more day by day so convalescing, that having at length obtained entire health, in the benefit of a grateful mind, he bound himself before many Nobles, that he would with all zeal and industry promote, that Naples should choose the holy Virgin for itself as Patroness.

[113] From a nocturnal fire Victoria daughter of Simon, a Neapolitan girl, to be educated in the monastery of Charity, which is situated in the same Toledo street, had received as a gift a certain paper image of S. Mary Magdalen; which because that same day she could not affix to the wall of her cell, toward evening, when she was about to lie down with another likewise young girl her companion, out of the tender affection of devotion with which she was borne toward the Saint, she laid that image upon the pillow, on which her head rested, and so fell asleep. But alas; what carelessness had not extinguished, the light, conceived a flame; and presently growing strong, it seized the very bed in which those girls slept: when miraculously awakened from sleep Victoria, and shuddering at the cell burning with fire, awakened also her companion; and both having gone out of bed, those in peril being delivered, awakened with their cries all the other Nuns also. Who the conflagration of the spreading fire, threatening the whole monastery, while they could not check, call people from outside to help; who suddenly with various instruments, to extinguish the fire, as in fact they extinguished it, ran most numerous. But what merits amazement, was both the awakening of Victoria, who felt herself roused from sleep by a certain sudden and hidden shaking, and the most opportune help, since the case had befallen about the middle of the night; the morning therefore come Victoria returning to her chamber, found all the furniture, but especially the bed, where she had slept, consumed by fire, except that one paper image of S. Mary Magdalen, which among so many ashes she found sound, whole, and immune from all injury of fire. Whence both she, the image of the Saint is found untouched. and all the rest of the Nuns, recognized that not only those two young girls, but the whole Monastery also, by the suffrage of the Seraphic Virgin's merits, had been delivered from the flame and fire; whom therefore they took for their Protectress, about to erect in their church a chapel of the holy Virgin; besides that for so great a grace, in the church of Life, they would offer a tablet or picture, in which the whole case commemorated would be represented. Meanwhile with great veneration and devotion they solicitously guard that paper image, miraculously preserved unharmed and untouched amid the flames.

[114] Claudia daughter of Nicholas Anthony of Antwerp, dwelling at Naples, after a most grievous, the intolerable stench from a sick woman's mouth is cured. which for eight years she had exhausted, infirmity of a continual fever, had begun to suffer so great a corruption of the bowels and stomach, that from her mouth an intolerable stench betrayed itself, insinuating itself even into remote places, with such trouble, that even her own parents, friends, household, Confessor, nay not even the physicians themselves, on account of the intolerable heavy odor, presumed to approach. Desolate therefore and abandoned by all, when the procession of S. Mary Magdalen de Pazzi passed through that part of the city, the sick woman admonished conceived so great a faith, that in the power of it raising herself from the bed, she went to a certain window; where pronouncing a vow to the holy Virgin, suddenly she found herself sound, and free from all stench, with the greatest wonder and gladness of the whole family. In recognition of which favor that girl, with all her friends, visited the church of Life of the Carmelite Fathers, when in the same church the Octave of the solemn Canonization was being celebrated, and as a symbol of a grateful mind, with a notable quantity of Masses and wax, fulfilled her vow.

[115] To the Prioress of the Conservatory, at Rome in the hospital of the Holy Spirit, whose name was Victoria Gasparrini, A few drops of the miraculous oil there had been given a little glass phial, in which two or three little drops of that miraculous oil, which at Florence on the feast of the Beatification of S. Mary Magdalen de Pazzi had been multiplied, were kept. The gift, received with the greatest satisfaction, she brought to her girls, whose education she oversees, to be shown. One of whom, of thirty years of age, seeing a thing so slight and so little of oil, smiled saying: The Father General of the Carmelites (for from him the gift had proceeded) imparted indeed a great present in a single little drop of oil, and that smallest phial. Meanwhile the Prioress reverently keeping the phial, put it back in a little box clothed with silk; and many days having passed, that same Prioress was invaded in the left part of her body by a pain, which running from the groin even to the foot, created so great trouble and affliction, that not only could she not stand or sit, but neither lie in bed; and the pain growing worse daily, overflowing by a new miracle, she could always more difficultly stand on her feet and far most difficultly walk. Therefore on the 29th of May, while an unwonted torment urged, she was forced to commit herself to bed; where after a little time, she felt the afflicted part of her body, as it were insensible, vanish for pain. Amid which straits mindful of the said phial, she, in the presence of three girls (namely Bibiana of 32 years, Tobia of 24 years, and Margaret of 25 years) it being brought to her, took it in her left hand, with her right loosing the binding, with which it was covered; and as she came to the wax which immediately closed the orifice, she raised the wax with a needle. Which scarcely lifted, that slight quantity of oil began to bubble, with such increase, that bursting forth, it anointed the hand of her holding it. At which success both the Prioress and the assisting girls being astonished, the patient, the phial being taken into her right hand, anointed with her left, which the oil had poured over, the afflicted part. And while she held the phial with her right hand, she found this too moistened with oil. Lest therefore the prodigious liquor, which had anointed this second hand, should be lost; the girls being called, she anointed her forehead, throat, and breast. Which done she closed the said little phial, great pains they heal. in which the same quantity of oil that before remained was seen to remain; whence the wax, and new and doubled paper covering it, and bound with a strong binding, she put back in the said box in her house. The following night, the said Prioress's former pain brought some affliction; wherefore the next day she again took the little phial, which she found so full, that from the redundant oil the paper seemed torn, and according to some part the box itself, in which it was kept, moistened. The cord therefore being loosed, and anointing the afflicted part with oil as much as it pleased, again covered with wax and paper she placed it in the former repository; and today the phial is noted to contain a greater quantity of oil, than it first had. Thus sacredly attest, and to the greater glory and honor of God and the Seraphic Virgin profess, the said Prioress and the commemorated girls.

[116] Sister Mary of St. Joseph, a Nun of the Order of the Most Blessed Virgin Mary of Mount Carmel, In Brittany a dying woman recovers, in the Monastery called of Bethlehem, at Ploërmel in Lesser Britain, infected with consumption for several years and given up by the physicians, after in the week of the Passion in the year 1669 she had been fortified with the Viaticum and extreme Unction, as near death; was moved interiorly to implore the help of S. Mary Magdalen de Pazzi, then next to be inscribed in the calendar of the Saints; and resolved by two novenas to pay some prayers in her honor, which also she did. On the night therefore immediately preceding the feast of the Saint herself, so acute pains and weakness began to oppress the sick woman, that she altogether despaired of being able to be carried to the oratory of the novitiate built in the dormitory, consecrated to the same Saint, and in which her image is exposed. Nevertheless in a wheeled chair, not without great difficulty and the danger of expiring on the way, she was led thither. To which when she had come, while certain prayers were recited by the Sisters, she felt her breast, as if some restorative were applied to it interiorly, convalesce; likewise a contracted woman, and her legs, before most weak, be consolidated. Wherefore immediately leaping from the chair, she went to kiss the veil of the Saint exposed on the altar, and thence returned to the infirmary without any difficulty; and her appetite recovered, perfectly healed. Sister Angelica of St. Philip, a Nun of the same order and monastery, long since afflicted with an importunate contraction of the nerves, and for two years continually fixed to her bed, on the feast day of S. Mary Magdalen de Pazzi, with the leave of her Confessor, had instituted a novena in her honor, that by her merits and intercession she might either recover total health, or at least without another's help (if it were so pleasing to God) be able to go to the Choir, and there hear Mass, and receive the Sacraments. On the very solemnity therefore of the Ascension of our Lord (which fell within the said novena) when she had been carried back from the Choir, to which she had been led in a wheeled or rolling chair, to her bed; experiencing her breast (which until now had been most weak) somewhat improved, she attempted whether she could raise herself. And feeling the desired effort, she asked the clothes to be given her, with which clothed she went to the Choir; where, after she had venerated the Relics of the Saint, the hymn Te Deum laudamus being sung in thanksgiving by the Community, she returned sound, and needing no one's help. and a sick Bishop. The Most Illustrious and Most Reverend Lord Bishop of Vannes in Lesser Britain, labored under a troublesome fistula in one leg; from which importunate evil that he might redeem himself, a little after the Paschal solemnity of this current year, he began a novena in honor of S. Mary Magdalen; and possessed of his desire, obtained his former most entire soundness of body. Since therefore this Saint so most benignly heals both the corporal and the spiritual ills of souls and favors health, and so efficacious with God is her intercession for her clients, as from the present ones, as the lion from the claw, you clearly recognize, kind Reader; do thou also not delay to invoke the same, in your adversities and diseases, but especially of the soul.

CHAPTER XII.

Certain miraculous graces, collected from the Italian Mss. of the monastery itself and transmitted by the Religious: and first those done in the year 1669.

[117] In the year 1669 in the month of June, Sister Mary Thecla Neri, in the convent of the Most Holy Annunciate, For 4 years palsied was miraculously delivered from an infirmity, which for four whole years had so held her fixed to her bed, that in it or out of it she could not move more than she was helped by two Sisters. Some part in this service of charity had Angelo de Monteclaro a Priest, of the Borough of St. John, situated to the North of Florence, and not much more than 13 miles distant, in these words. When D. Philip Franci was on business of his in this place, and Sister Mary Thecla had understood, that he had some of the oil of the Saint, with which all the sick he anointed were healed; she asked the Mother Abbess, to bring it about, that that charity should be expended on her too. Being summoned therefore she began to ask me these things, she is cured by the oil of the Saint: that I should procure that solace for the sick woman. Nor was it difficult to persuade D. Philip, most prompt to do good, of what I desired. He went at once to the church of the Annunciate, and while in it he poured out some prayers, the sick woman placed on a chair, between the arms of two nuns, was carried to the little grate: where Philip anointed her forehead the sign of the Cross being made, bidding her firmly trust she would be healed: then he gave me the oil itself, to be delivered to the Lady Abbess, that she might anoint those parts of the body, which the sick woman said pained her. And lo she rose immediately, and by the steps ascended to the Choir together with all the Religious, weeping for tenderness of mind, and singing the Te Deum. A little after I was again summoned by the Abbess, and Mary-Thecla bidden to appear at the grate walked before me, as expeditely as if she had never been sick: which when I saw not without tears, I wished also to write it to you at once, that you too may praise God.

[118] In the same year at Prato there was Stephen, son of Francis Gentilis a carpenter of Prato, by cotton, an eye blinded for nine years; who nine years before being only three years old, had lost the sight of his left eye, by a film drawn over it by smallpox. Meanwhile the festivity of the Canonization celebrated at Florence, was the occasion that the boy's mother, in those very days received from D. Jeremiah Ganni some cotton, which had been applied to the sacred Body. About to apply this therefore to her son, together with him she devoutly and confidently pronounced the Salve Regina, then to the blinded eye applied that cotton: and suddenly the sight returned to him, which so long he had lacked. Magdalen Sarti, dwelling in lodging with Peter Cocchi, suffered syncopes and faintings almost continual for almost a whole year: nor was any remedy found for her, nay even by signs not obscure it appeared, that they were the effects of a malign spirit besetting or besieging her. by the veil, a frequent syncope is cured: But on a certain day she being brought to such a state, that she was believed now just about to expire, a Priest sat by, doubtful whether she lived, and whether extreme Unction could be given her. Meanwhile her daughter Faustina came to our monastery, and asked the veil of the Saint to be lent her: which as soon as the Priest placed on her head, suddenly she returned to herself, nor thereafter suffered any such thing; since six years had now passed, when what had happened was written.

[119] Mary daughter of Nicholas Barbassi, staying with Francis Chiara, by the water of her fountain, a malign fever: practicing the craft of silk-twisting, about the 28th of July, was seized with so malign a fever, with pain of the stomach, that on the ninth day of the disease Lord Campelli judging it over with her life, on account of her strength wholly prostrate, ordered her to be fortified with the Viaticum. This being done, a certain friend of hers offered water drawn from the fountain of the Saint; and Mary, as soon as she drank it with faith, delivered from the fever, the next day filled the returning physician with amazement: and in thanksgiving ordered a Mass to be said at the altar of the Saint, by the mere invocation, the beginning of a grave disease is dissipated. with the offering of votive wax. D. Cosmas Pandolfini related to us, that on the 28th of July, oppressed by so great a weakness, that he could not raise himself; about the 24th hour he felt an extreme chill, for which he found solace neither from the heat of the chamber then sufficiently intense, nor from the cloths thrown on: and in that state he remained four hours, and judged this would be the beginning of a graver evil; because some time before, with quite a similar beginning, he had incurred a malign fever. In this state as devoutly as he could he commended himself to the Saint, and felt presently with a supervening sweat the evil dissipated: and about dawn falling asleep, a little after he rose sound, and so robust, that he soon applied himself to all his functions, with the great wonder of the household and himself, referring this grace to the Saint with faith by no means doubtful.

[120] Ginevra Salvini, staying with Stephen Peripi a bridle-maker, for 34 months sick related to us, that for thirty-four months she suffered most grievous symptoms of palpitation and cardiac suffocation, with a swelling of the throat closing the gullet, so that it was most difficult for her either to take food or to draw breath: but the experts referred the cause to a catarrh, copiously dripping from the head; in which head also she felt most dire pains with a drawing of the nerves. Moreover many medicines both purgative and others being applied in vain, the physician prescribed her the taking of Peruvian powder, which they call Cinchona. And when she had used it for sixteen days, the evil was so far aggravated, that she could not only not rise from her bed, but not even raise her head, a grave melancholy moreover and loathing of food coming on: wherefore about the 20th of July, the physician despairing of saving her life (for even her pulse had begun to fail) and at length given up by the physician, ordered her to be fortified with the last Sacraments. Then a certain aunt of hers went to D. Philip Franci, and asked him to deign to go, and visit her niece: he as soon as he saw and understood the gravity of the evil, said it was needful, that the veil of the holy Mother be required. He went therefore to the monastery and received it, then returning to the sick woman found her destitute of speech; nevertheless he said to her: The Saint has done you a grace, and you are healed: arise. And he bade her be lifted and seated upon her bed; and placing the veil on her head, again commanded her to rise, go, do her affairs. But the sick woman, the veil of the Saint being placed on her she is preserved: who experienced that she could not even raise her head, much less dare to rise from her bed; D. Philip rebuked her, crying that she rejected the grace done her: and Arise, he said; and to the bystanders, Bring her her clothes: and again to the sick woman: Arise, and gratefully acknowledge the favor done you. Then she clothing herself, fixed her feet on the floor: and with her great amazement, she who could not stand before, went to attend to the kitchen. All the neighbors also were amazed, seeing her breathing, speaking, working. The next day the physician coming, and seeing her erect on her feet, first indeed wondered; then said, that this was the effect of the astringent medicine which he had prescribed her: for he did not know what had been done: but the neighbors and household answered, saying; Not your medicines, but the veil of S. Mary Magdalen, conferred health on her.

[121] The wife of the Lord Legate of Lucca with our Most Serene ones, related to us various graces, done by the Saint to her household: For on the day, she said, by a little piece of the same a feverish man is healed; the 18th of June, of this present year 1669, a most vehement fever came to a certain young man of mine; which when it had been converted into a simple tertian for him, nor could be driven away by any diligence of the physicians, they asserting it would still return more frequently; it was advised him, that at the time at which he awaited the febrile paroxysm, he should have recourse to imploring the help of the Saint, of whose veil they gave him a little piece. The young man devoutly did what had been suggested to him, and neither then nor thereafter suffered the fever. But on the 2nd day of August, another young man, French by nation, was seized with a vehement and acute fever with a most intense pain of the head: which tormenting him first with chill, then with great heat, allowed him no rest either by day or by night. The physician summoned applied whatever his art suggested to him for a remedy, but in vain: and another from a graver fever, anointed with the oil. nay on the fourth and fifth day of the disease, besides the great weakness of his prostrate strength, he began to be vexed with a vehement cough and strait of the breast; so that no less the physician than the sick man himself judged, this to be a clear indication of a most evil disposition. But when meanwhile the fever remitted nothing, and so scarcely any hope of health remained, the sick man was admonished, that it could be that he would be healed, if with true faith he invoked the Saint: which he did, especially at the exhortation of a certain good Priest, who anointed him with the oil multiplied by the Saint on the tenth day of the disease. But about the 21st hour of the same day the physician came, and found the sick man much relieved and almost without fever: but returning in the morning, he pronounced him wholly free from fever, and only a slight cough, and a strait also lesser remained; and afterward being well, he recognized the grace received from the Saint.

[122] Simon, son of Francis Torricelli a tailor, four or five years born, from an earthen platform, more than twelve ells high, fell onto a certain stone of the courtyard below, so gravely, that his right temple gaped with a great wound, two fingers deep. The Mother Apollonia Ricci, roused, ran up, and found her son destitute of sense and swimming in his own blood. A boy fallen from on high and deadly wounded Then taking him, with great faith she invoked the Saint, and said: S. Mary Magdalen, help me, and restore life to my son: and amid these things failing herself, she fell as if lifeless. Meanwhile a certain one coming from the workshop, taking the boy, giving no signs of any sense, laid him in a bed, where he placed on the wound the white of an egg. Three hours after the boy returned to his senses, and calling out to his mother, Mother, he said, I am not dead: for a certain Nun, clothed in white and dark, healed me, namely she, to whom in the evening I recite the Hail Mary. the Saint appearing rises again: The next morning the surgeon returning to treat the wound, and to insert into it some linen lints on account of its depth, the white being removed found the wound consolidated, and no other trace of it than a slight redness for the measure of the wound: which both he, and the boy's father and master, who for the cause of compassion had run up at the accident, and had before seen the boy as it were dead, wondering at, recognized this to be without doubt a miracle of the Saint. But the mother led her son to her chapel, and offered a silver vow, adding that she would clothe him in the Habit of her order for a whole year. But for greater confirmation, the boy himself when nine days after he had seen Religious of another habit, said to his mother, that they were not clothed like her who had healed him, because she was clothed in white and dark.

[123] a girl falling likewise Catherine Angela, a girl of six years, daughter of John Baptist Pentolarii, in the year 1669 on the 4th day of August, fell through a certain window of the house, more than sixteen ells high: whom seeing borne through the air the mother, invoked S. Mary Magdalen and St. Anthony of Padua, asking that they would have her daughter safe for her. The people who were watching the matter in the square ran up, not at all doubting, the height of the place considered, is preserved unharmed. but that the girl was to be found either dead or crushed in her whole body; but they found her fallen indeed on her face upon the stone pavement, but neither anywhere bruised nor her face injured, much less any other member: and seizing her by the hands, crying A miracle, they brought her up to her mother, who was bewailing her daughter's misfortune, nay her own. Who as soon as she saw her sound, her grief turned into joy, gave thanks to her holy Advocates; which to render also by deed itself, with continued devotion of five Fridays she instituted to honor the Saint, leading her little daughter also here with her.

[124] A dying Nun Sister Mary Seraphina, seventeen years born, and professed of Religion in the monastery of St. Francis of this city, by a certain kind of deadly apoplexy suddenly seized lay, destitute of the use not only of her tongue, but of all her senses. It was about the third hour of the night, when this befell her; yet they did not omit to summon immediately her Physician Doctor, D. Peter Francis Porcellini: who the sick woman's state seen, her pulse also failing, had no hope of prolonging life for her, and ordered all things to be prepared for burial. So the Confessor also coming up, immediately ministered to her the sacred Unction, and the Commendations of the soul, as if now just about to expire, began to recite. Nevertheless all possible remedies were applied, the veil and oil being applied she recovers. both vesicatories and others, by which she might be recalled to her senses. She was helped by these nothing, yet through the whole following day she so persisted, until there was brought and applied to her the veil of the holy Mother: at whose touch immediately the sick woman gave a sign of returning sense, and could understand those speaking, yet not speak herself. So the Father Confessor anointed her mouth and head with the oil, multiplied by the Saint: and her voice returning to her, the sick woman told him, that she had seen the Saint in the habit of her own Religion, who raising her left arm, uttered certain words; of which however she did not remember, as neither did she recall any of those things which had been done to her through the whole time of her infirmity. But she suddenly returned to her former health, with the great wonder and devout gladness of those pious Mothers, who together gave thanks to the Saint for such a benefit.

CHAPTER XIII.

Graces obtained miraculously in the year 1670 the Saint being invoked.

[125] Quintius son of Vector of Fermo, but from childhood dwelling at Florence, had a most dissolute son, A young man of a most profligate life and given over to every kind of vices, by name John Francis. With him returning from Certaldo in the year 1670, and passing our church, he began to ask him, to enter with him, to visit the Saint likewise: but he abruptly answered, I will not: and being asked the cause, he gave no other, than, Because I will not. Again therefore Quintius asked, that he would at least follow him to the Annunciate, and there recite one Hail Mary: which he indeed allowed himself to be persuaded, but scarcely had he bent his knees, when he rose to go away. The father asked him, whither he wished so suddenly to depart: but he answered nothing else, than that he absolutely had to go to his affairs. The good father grieved at so great an obstinacy of his son, and came to the church of our monastery, commended to the Saint by his father and began with intimate affection to pray for his salvation, addressing the holy Mother in these words: S. Mary Magdalen, I deliver and consign to you this my son, that he may henceforth be yours: do you help and save his soul. If amended he be saved, it will redound to your honor; if damned he perish, account for him will have to be rendered by you. To you I give him: do you take care of him. These things said going forth from the church, he continued to commend his son to the Saint, especially daily in the morning, hearing several consecutive Masses in our church: meanwhile while he pursued the ill-begun course of a most profligate life, with great sorrow of his old father, snatching the money which he brought home from his daily wage, and spending whole nights outside.

[126] Thus scarcely had a month flowed by for both, when that wretched one, God and the holy Mother inspiring, came to our church, in which his father also was; and a certain one approaching him asked, a month after he is found praying before her, whether he knew nothing of his son, or where he was. Quintius answering that he knew nothing, the friend asked again; whether it would be agreeable if he indicated him to him; and he assenting, he showed him thrust into a corner of one chapel, and intent on prayer. But the father fearing lest he should create trouble for him, dissembled having seen, and betook himself to another chapel. Thence he began more curiously to observe his son, and wholly changed and given to piety: and perceived that he often came to the church for the cause of visiting the Saint, and had undertaken the devotion of five Fridays to be performed with Confession and Communion: which when it greatly delighted the father, he rejoiced also at home to see him far other than he had been: for he returned at the twenty-fourth hour, and supper taken withdrew to his chamber, where before a great image of Christ, prostrate for three or four hours, he persevered in prayer. Quintius soon recognized this to be the work of her, to whom he had commended his son; and the more confidently he continued to pray, that what the Saint had begun she would consummate. Meanwhile on the 15th of August, on the very day of the Assumption of the Mother of God, Quintius began to fall sick, with a double daily paroxysm experiencing the violence of the fever, which lasted him even to the end of September, his son conferring assiduous and indefatigable labor on his paternal services. But when he seemed to himself brought to extreme feebleness, and after a half-year's ministry exhibited to his sick father, of mind as well as of body, he ran to his dear Saint, asking that she would obtain for him from God either life or death. Then she accompanied by two other Saints appeared, namely Saint Mary Magdalen and St. Rose, and asked, which of the three he would choose for Patroness. But he naming S. Mary Magdalen, she said, After three days you will be delivered from the fever. And we, said the other two, will be your protectresses: and so they disappeared.

[127] When therefore after three days the son saw his father sound, dinner being taken together he said, that he was greatly fatigued by the labors, going to Cortona he writes to him on the way, exhausted in the ministry of him being sick, and wished to go out to take freer air. The father willingly assented to this for him, but asking, whither he thought to go, received the answer, that he would know. But the next morning the youth departed toward Castello Franco above, where he had a sister a Nun, by name Hippolyta: whom when he had saluted with a brief address, and immediately bade farewell; she asked him to be willing to take dinner with her. But he, urging business as a cause, denied he could. But he immediately asked a sheet of paper to be lent him: which brought, he wrote to his father, asking his blessing; and adding that he was going to Cortona, about to enter there the Order of the Capuchins; and asking, that within a year he should not write to him, otherwise it would be that he would burn the letter: and these things sealed he left to his sister, charging her to send his letters to his father by the safest way possible, yet not until after three or four days. She undertook she would do this: but because she feared some evil, especially because she knew that he had injured someone, by whom he had been affected with injury; she instantly asked him to indicate the term and cause of so hasty a journey to her. and he becomes a Capuchin. And he, To Cortona, he said, with a certain Lord to dispatch a grave business, which you will soon know: and so he departed. Hippolyta feared vehemently, because she knew her brother's past life: yet she acquiesced, and after the agreed days sent to her father the letter commended to her. Who rejoicing at his son's resolution, after thanks given to S. Mary Magdalen, wrote back to him nothing else, than these few words: I send you my blessing: nor did he add more, that he might comply with him. But afterward it was understood, that profession being made there, he gave to those Fathers the best hope of himself of a most happy end.

[128] D. Joanna, daughter of D. Francis Bracciolini, dwelling at Florence, a virgin of twenty-eight years, set forth to us, A dangerous abscess under the breast, how this year 1670 (i.e. 1671) at the end of the month of March, a sudden pain invaded her under the left breast, with an inflammation so vehement, that it seemed to her she was being scorched: but in the middle of that inflammation appeared a red spot, a little larger than a small coin, whence pus flowed with great pain: for if it anywhere adhered to her shift, it so glued it to the flesh, that drawn off the skin also followed. And when she received various counsels for a remedy, nor would use them out of love of modesty (for she feared lest if she showed the evil to anyone, hidden out of modesty, she would have to be delivered to the hands of a surgeon, by whom rather than suffer herself to be touched, she preferred to die) the third day after lanced with pains graver than usual, she commended herself to the Saint, with great affection and many tears; and oil being taken from a lamp (although her sister D. Blanca dissuaded it, asserting she would be worse from it) she anointed herself with it, saying: My Saint, I wish to be anointed with your oil; and therefore, if you do me the grace of health, as soon as I can I will come to your church, the Saint invoked it disappears. and there will ask it. After she had thus anointed the place of the pain, and covered it with leather, she persevered in the same pains until night. When again commending herself to the Saint, she was lulled to sleep; and the morning come awakened, she felt herself perfectly delivered, no trace of the former evil remaining; and together with her abovenamed sister D. Blanca, who had seen the affected part, she affirmed that only by divine miracle she had been healed.

[129] There are suddenly cured, one with a painful cheek and foot, Sister Mary Dei, professed among those Religious whom they call the Stabilitae, of about forty-five years, began to feel a great torment in her foot and knee, so that she could in no way bend her knee or lean on it. When this had lasted her a whole month, nor any remedies applied profited; at the end of the month her Prelate said, that she wished to lead her to a physician. To whom Sister Mary instantly supplicated, that she would forbear that counsel, until the feast of our Saint had passed, which together with the whole city that monastery keeps: and it being now present, she anointed the aforesaid knee with the oil of the lamp, burning before the Saint; and immediately without pain she lowered herself to her knees, which a whole month elapsed she could not do: and she began to walk through the monastery, publishing to all the grace received.

[130] one deadly wounded with several wounds, Thomas Quirini, from boyhood dwelling in the district of Pistoia, when by chance he was at Florence on the 25th day of August on his affairs, and had gone to the house of a certain one; suddenly felt five men had rushed upon him, who from behind wounded him, between the shoulder-blade and the spine of the back, and the fifth and sixth rib of the chest. He falling to the ground, with great affection commended himself to the Saint, asking help to be brought him; and thence feeling strength added to him, raised himself to his knees, and struck one of those five: who seeing he was not dead, took flight. But the Brothers of the Society of Mercy taking him up carried him to the hospital of St. Mary-the-new: where committed to Master Anthony Calderini, surgeon of the same hospital, he received indeed fitting treatment, but nothing of solace from it, nay rather health seemed impossible to all. For he had received two wounds in the arm of the same side, transfixed twice above the elbow: and within those thirty days, in which the treatment continued, he spat putrefied blood and flesh. But all those accidents, judged everywhere deadly, began to diminish: and on the fifteenth day after he came to our church, carrying in thanksgiving the shift, in which appeared the incision of the deadly wound, before and behind: but the aforenamed surgeon wrote with his own hand an ample relation of the whole miracle, in testimony of the truth.

[131] John-Charles, son of James Tarioletti, about the fifth hour of the night placed half a pound of purer saltpetre powder in a tin dish to be dried over a brazier, leaving it there, for a quarter of an hour: foully scorched on face by gunpowder, but afterward he began to turn it. And lo from the bottom of the dish of melted tin so much fell into the brazier, as is the orb of one silver coin of seven pounds, which we call a piastre: and at the same time the falling and kindled powder, with a bright flame rose into the face of John-Charles, so that the skin of his whole face was scorched like a membrane. Margaret his mother, seeing her son wholly scorched, and that all his hair had fallen out like soot; turned her prayers to the Saint, that in such a juncture she would succor him: then she asked her son, how his eyes were: who answered, that they had wholly perished the light being extinguished. Then she again turned to the Saint, prayed, that she who had done so many graces for her hitherto, would add this new one, by bringing it about that he should not remain impeded in his members. He added his prayers also himself: who besides that the faculty of seeing was taken away, three drops of the melted tin had thrust themselves into the cavity of his left eye, two also into the very eye, and several into various parts of his face, and on the arm. all which the surgeon Valmorius drew out thence. Moreover his left arm was scorched from the hand even to the elbow, so that all the nerves were seen: and yet, through the intercession of the Saint, in no part did he remain impeded from that accident: which, unless a great miracle had intervened, could have sufficed to kill fourteen persons. But it is more and more wonderful, that when John Charles had in his pouch another pound of powder, and his doublet, undershirt, and shift were burned; yet to the pouch, in which the powder was, the fire did not come; as those who saw it attest.

[132] D. John Evangelista Diociajuti, a citizen of Florence, seized with a malign fever and other accidents, was nevertheless most grievously tormented with colic pains, and of one ear. Sick of fever and colic near death. And when even to the tenth day the evil continually growing worse, had taken from the Porcellini physicians all hope of curing him, on account of the defect of his strength wholly exhausted; he, who had often commended himself to the Saint, and had had himself anointed with her oil, on the very evening of the tenth day, after the departure of the physicians, when he was somewhat dozing, heard a voice saying to him: You are healed from all infirmity: and this grace the Saint obtained for you from the most blessed Virgin Mary: and a third time the same voice repeated to him, You are quite sound. But he awakened without pain, and restored to his former strength, felt so great an interior joy, that it bursting forth he dissolved into laughter. The bystanders believed this to be delirium, and asked what he laughed at: to whom he narrated the deed. And when the same day the fever should recur to him, he felt not even the least motion: and saluting the returning physicians the next morning with a cheerful and ready voice, he drew them into great wonder; when moreover by examining they recognized, that the fever had wholly vanished: and the event heard, they affirmatively asserted that it should be ascribed to a singular grace of God.

* i.e. 1671

CHAPTER XIV.

Other graces, noted in the last ten years.

[133] In the year 1671 to Sister Antonina, our Religious, an inflamed and swelling foot, made most intense pains, and penetrating even to the heart, A Nun more than seventy years old, especially from the middle toe: there came then to the palpitations of the heart also a fever so vehement, that the Doctor Innocent Valentini who visited her, and the surgeon Dominic Rossi who treated her, auguring ill said, that the matter did not lack great danger, in that natural heat failed those parts; and that that middle toe, which had become black like a coal, would have to be separated of itself, as also about one week after happened. The torment was sometimes diminished and again increased: and her right foot also began to pain her, and all the fingers of her left hand; wherefore they said to her it was over with her life, of which the surgeon determined at most four days remained. Nevertheless blood was let from her, near death from gangrene, and certain other remedies applied: but all profiting nothing, her strength now exhausted, and the pains growing worse and worse, the sick woman began to prepare herself for death, by the reception of the Sacraments of Penance and Communion. Moreover on the fourth day of January the torment seemed to her wholly intolerable, and the fever was aggravated: which wishing to be indicated to one of the Mothers, she asked her to come to her: but she being asked the help of her prayers, gave the counsel that the veil of the Saint be brought. While this is sought, the aforesaid Mother exhorted the sick woman, to commend herself to the Saint with great faith, and to ask to be signed by the Superior: with which she efficaciously moved to hope the desired grace, as soon as the veil was brought, felt the pain of the foot depart, and by a certain sweet heat coming on her strength restored, and her heart gladdened, the fever also vanishing. signed with the veil of the Saint, she is suddenly healed. When therefore after some hours the Superior had come, to sign the sick woman with the aforesaid veil; she found her wholly sound. The next day the physician found her also sound and without fever, and saw the foot restored to its natural state, with his great wonder and amazement: he recognized therefore it was a true and perfect miracle, to be ascribed to the holy Mother. The surgeon also then came up, and handling and considering the foot, was amazed also himself, that so good, natural, and temperate a heat was now felt in it: and he said it was wholly beyond the order of nature, both because gangrene now held the sick woman, and because her constitution delicate and tender, joined with the grave age of seventy-two years, and the colder reason of the winter season itself, left no hope of a happy cure. But they said, that they had taken two persons similarly affected to be cured in vain, but both had died. Moreover on the day of the Epiphany in the morning, Sister Antonina came to the Choir with the Community, and remained there on bended knees at the Masses and other devotions, with so great facility, that it seemed to her she had returned not only to health, but also to youth: wherefore we all rendered thanks to God and the Saint.

[134] In the year 1674, on the 2nd day of April, on which we recall the nativity of our holy Mother on earth, Another sick for 20 months, and devote that day to her honor; Sister Mary of St. Dominic, called in the world Cavalcanti, finding herself for the twentieth month held in bed by a certain putrid fever, and from the beginning of last September past even to this day having suffered more gravely than before, because to the fever there had been added a most acute pain of the head, hindering almost all nocturnal and daily rest; she feared lest at length the fever should pass into a hectic: for now some months ago she had often vomited blood, and her appetite for food being taken away she could think of nothing that tasted good; whence not without the greatest difficulty she took very little food, and was moreover afflicted with grave tedium and melancholy. There had come to her at the beginning of the month of March a great desire of asking health through the intercession of the Most Holy Virgin Mary, and therefore for that grace several days before the feast of the Annunciation she had prepared herself: but seeing she had not been heard, she had brought herself to a complete indifference in the will of God, nor thought any more of asking health, until two days before that nativity of our Mother which I mentioned, when again she felt the lulled desire kindled. With great devotion therefore she asked the grace of convalescence from the Saint, and asked that her veil be brought to her on such a day: a hope of health being conceived, anointed with the oil of the Saint, but on the first day of April and as it were the Vigil of the said Nativity, she received a tablet, on which the Saint was painted, and hung it on her bed. Moreover that image was seen, both by the sick woman herself and by others considering it, to bear a more cheerful countenance than usual. But by night when she had placed it upon the bedclothes, and put on her head a part of the habit once worn by Magdalen, and anointed with the oil miraculously multiplied she commended herself to her often; she passed that night better than she was wont.

[135] In the morning Sister Innocentia the Infirmarian coming, asked of her, how she was. To whom she, Better, she said. Then the Infirmarian asked, whether she would rise, and go to Communion. But the sick woman, I would not dare, she said: for it seems presumptuous to ask a grace by miracle, after Communion taken, which can gradually be expected. She received Communion therefore in bed, after which she felt said to her within: Arise: you are sound. And when nevertheless she feared, and the same was said to her; in that as it were conflict she remained for the space of one Miserere. She was then alone in the infirmary, because the Infirmarians had gone to sacred Communion: she tried therefore whether she could rise, saying: If I cannot stand on my feet and so remain, I will return to bed; for I am not yet accustomed. But this she said, because some days before she had tried the same in vain, not being able to stand; impelled interiorly to rise, nay when sitting on a chair she had wished by herself to take the kitchen pot, that motion alone had so fatigued her, that suffering a faint she had immediately to be put back in bed. Nevertheless now, the counsel of rising being taken, by which she seemed to be impelled by an external admonition, she descended from the bed; and feeling she could stand straight, she passed to the little altar that was there, and kneeling gave thanks to God and the Saint; then also on her knees recited Matins and the Hours, resuming the Office long omitted. There lay in a corner of the same chamber another sick woman, who hearing all things, asked, what she did: but she answered, that she had been healed, and went to her. Meanwhile to a certain third sick woman, placed further off in another chamber, some necessity came upon her: she obeys and ministers to another sick woman, whose indication received, because the Infirmarians had not yet returned; she, now freely going to and fro, went thither: whom seen, that other sick woman said, Do not fatigue yourself, who are sick enough yourself. But she, I am not, she said, because the Saint conferred on me the grace of health. Hereupon the Infirmarians returning the sick women narrated to them what had happened; and the Superior being called, led with her Sister Mary to the chapel of the Saint, sufficiently remote from the infirmary, and not to be reached except by the descent of three stairs: to which she coming, using no support, but not in the least fatigued, heard more than one Mass on her knees: then remained in the Choir with the Community, fully sound. and was present at the other devotions of that day; but she added, that within in her soul she felt a motion, never before experienced, to renew her life, and through the exercise of solid virtues to tend to true perfection. But Doctor Valentini attested, that a cure of this kind could not have been done without a miracle.

[136] Sister Angela Teresia, our Religious, the same year, A third, presaging some danger to herself, on the 20th day of December, had passed the whole night sleepless, on the occasion of a certain unwonted and grave melancholy, of which she knew neither the cause, nor any occasion on her own part. But in the morning about the eighth hour rising, that she might go to the exercise of the common wash-house; before she girded herself to it, she wished to go and commend herself to the Saint: for she feared, on account of the affliction she had suffered by night, lest some great trouble should be set before her to be borne that day. She went therefore, and finding the chapel closed, outside before the door she bent her knees, praying that the Saint would be present to her and help her, in whatever case should come upon her. Thence she betook herself to the cellar, in which the linens were washed: and sitting upon a great stone, with which the mouth of the well was closed, she invokes the Saint for every case, together with the stone and part of the pavement she sank into the well, so quickly, that no one saw her slipping, but all perceived her suddenly snatched from their eyes. The well was three ells deep, four wide, and full to the pavement except one palm. But she relates, that feeling herself slipping, she immediately said, turned to the Saint, Holy Mother, help me: now is the time. Nor did the copious water flowing in through her mouth permit more. Therefore thinking she had to die, she was occupied in eliciting an act of interior contrition, especially about certain particulars which afflicted her, presently fallen into the well she feels herself sustained, and twice she descended to the bottom. And when she was to be plunged a third time, she seemed to herself to be held back and raised in the air, lest she should again seek the bottom; and to go round seeking something to grasp to emerge. Sister Joanna Antonia of St. Mary of Victory, a Lay-Sister, who had sat almost at her side, and had seen her disappear, and heard a great noise of water; a light being taken to explore what it was, inspecting the well, saw nothing but the extreme three fingers of one hand, and wished to reach out help to her; but could not, the pavement failing under her feet; and all terrified she was also darkened in her eyes. Sister Mary-Geltruda of the Holy Spirit, herself also saw the extremities of three fingers, palpitating above the water and turning hither and thither, and wished to seize her hand: but it slipped from her, and sought the bottom (as she felt). until she is drawn out by others, Sister Angela-Victoria of the Wounds of St. Francis, who had stood off at a distance of seven ells, ran up also herself to help; and when she did not even see the fingers, she began with her arm thrust into the water to seek the submerged woman; and stretching herself on the ground for that end, at length seized her fist; and the help of several Sisters who had soon run up being asked, drew her from the well, like a corpse long buried sallow and dirty, because into that well all the filth of the kitchen and wash-house and the uncleannesses of the whole monastery were carried. Then she was taken outside that place to be cleansed, and to be clothed in other garments: which done, well sound. they wished to lead her to the infirmary to rest: but she wished first to go to give thanks to the Saint, and went on her own feet needing no help; where by all the Religious the Te Deum was sung, in thanksgiving, with the singular consolation of all.

[137] In the year 1679, to Sister Gabriela, a Lay-Sister of our monastery, on the 16th day of August, A Lay-Sister, incurably suffering in her thumb, the thumb of her left hand beginning to pain her, soon seized her whole arm with pain, so that she could not even rest by night. The surgeon summoned applied various remedies, which his art suggested to him; notwithstanding which the torment lasted almost five months. But again, in the month of April of this year 1680, the same pain invaded the same finger, and was most intense in the very bone, and likewise diffused itself through the whole arm, and hindered necessary rest. The surgeon being again called, when he confessed he could neither know the evil, what it was; nor devise a fitting remedy to apply; nevertheless ordered a plaster of egg white to be applied, if perchance the pain might be a little mitigated: and said, that this accident seemed of fearful consequence. But it was so far from the torment being relieved by the application of the white, it being put into the lamp of the Saint she is healed that it was rather increased; therefore, since the sick woman could not bear it longer, the cataplasm had to be taken from her finger. About ten days from then, she felt inspired in herself great faith toward the holy Mother, and a hope of receiving health by her intervention. So in the evening about the third hour she went to the sepulcher of the Saint, and asked one of the Religious found in the same chapel, to deprecate the Saint for her, because she did not doubt but that she was to be healed by her. Then she plunged her finger into the lamp burning before the Body; and meanwhile proposing certain things to be done in her honor, after one Miserere drew it out thence. But she confesses that it pained her, while it was held in the lamp; but immediately as it was drawn out thence, all the torment departed. She wrapped the finger therefore with bandages, went to bed, and slept that whole night never waking. The bandage then the next morning unbinding, she saw with her great wonder the finger wholly healed, but smeared with a certain unguent, of so vehement an odor, that she remembers she never experienced a like one, because it seemed to surpass every earthly odor: and presently she went to give thanks to the Saint.

[138] A girl gravely injured by a fall is healed, In the year 1681 on the 28th day of March, D. Catherine, daughter of Luke Aremannati and Angelica Saccerini, born about twenty years, going out of her chamber, fell down stone stairs of twenty steps; but coming to the eighth from the bottom she stopped, and struck her head against a walnut door at the left temple; so indeed that outwardly no rupture appeared, yet she lay as if dead, and emitted much blood through mouth and ears: and in this manner she remained for twenty whole hours destitute of speech, and was judged by the physicians most certainly about to die. But when the help of the holy Mother being implored her veil was placed on her, she soon appeared sound without any injury, and as a monument of gratitude brought a tablet, in which the case itself was expressed. and a little infant scorched on the face. Afterward another Catherine, a little infant of thirty-two months, daughter of Francis Cecchi of Florence, on the 8th day of April, fell so unhappily into the fire, that her whole face being scorched she bore no longer any appearance of human form. But her aunt, with great faith placing the hope of bringing help in the holy Mother, anointed the eyes of the scorched face with a little of the oil of hers which she had, and immediately the little one clapping her hands exclaimed, I see you, my aunt, I see. Nor did her aunt and her mother delay to give thanks at once to the Saint in our church: but the fruit of their hastened gratitude was, that within eight days the healed face retained no sign of the scorching, as the girl's father Francis subscribing with his own hand affirmed.

[139] A Novice, fallen from on high the ladder breaking, The same year Sister Mary Anna of St. Charles, our Novice, otherwise Paganelli, of eighteen years, when she had ascended a certain ladder, the ladder unhappily breaking through the middle, fell, without being able to be helped, since only three persons were present, two sufficiently remote, and a third who held the ladder. But she while falling turned her heart to the Saint, and cried: Help me, my Saint: the same also did the others. The height, from which she fell, was eight ells: and so fallen, she remained alienated from her senses, possessed neither of motion nor of speech. The Sisters roused run up at the tumult, bring the veil of the Saint, and applying it to her head, exhort her to conceive firm confidence in the Saint. Some observed, that at the very application of the veil the girl moved herself, although she did not give voice, as she returned to herself she appeared unhurt. nor return to the use of reason: but neither did she return to her senses, except after about one hour. They took her meanwhile into another more remote chamber, where stripped of her clothes and placed in bed the surgeon Dominic Cloin visited her, who finding her injured in no part, except that the ring finger of her right hand appeared grazed in the top of the skin, did not doubt to attribute it done to a miracle, the loftiness of the place being considered so great, that no one seemed able to fall thence, without incurring death in the very fall. But Sister Anna herself said, that she felt nothing of evil, and was only somewhat disturbed: wherefore the Mother Prioress, with all the Religious, gave thanks to the Saint, singing the Te Deum laudamus.

CHAPTER XV.

Concerning the exposition of the Body made in the year 1676, and the continuation of the cult even to the recent Translation.

[140] After a 4 months' drought After the Canonization described by others, again the holy Body was exposed in our exterior church in the year 1676, on the 25th day of May, on this occasion which we set out to describe. In that year which we noted, through the whole dominion of the Most Serene Grand-Duke there was the greatest drought, four whole months passing without rain, with the greatest damage of the fields and the hoped-for harvest; in that the crops, scarcely brought to the ears, prematurely so quickly grew yellow; and the ears were so thin, that in some places single ones scarcely had ten or twelve grains: whence with reason a great dearness of provision was feared soon to come, especially for the poor, God being sworn against by our sins. Knowing therefore a scourge of this kind to threaten his dominions, the Grand-Duke decreed that recourse should be had to God through the merits of our holy Mother, The Grand Duke orders the Saint's body to be exposed: toward whom he is borne with a special affection of devotion: and therefore he ordered, that her sacred Body be exposed in our exterior church. The 25th day of May was chosen for it, dedicated to her feast: and an edict went forth, that all the Clergy and all the Magistrates should appear processionally, with such a rite as is wont to be observed here at the expositions of the Bodies of saints; and that the three continuous days in which it stood exposed, should be held festive; so that more easily from every part the multitude of inhabitants could flow together, to ask the desired grace from the Saint by common deprecation.

[141] On the 24th day of May toward evening, the ministers of his Most Serene Highness were present, at whose expense all things were to be done, to fit the church for the aforesaid exposition: and immediately applying their hands to the work, they made a platform in the manner of a theater, eight ells high, with its steps round about painted with marble variegation, capable of two hundred silver candelabra, in which during that three days as many torches should burn, of three pounds each, and Venetian wicks: and the weight of wax, consumed on that occasion, was about three thousand eight hundred pounds. Upon that platform, in the place where the chest was to be placed, was spread a mattress of red silk, with its fringe round about; and over it hung a canopy, with skirts hanging down the sides of white silk, and gilded fringes. The church the accustomed tapestries clothed, of silk of needlework very precious; but round the cornice, as at other times on the same feast, there were seen orderly disposed silver vessels, beautifully furnished with flowers of all kinds; such as also were seen in all the chapels, especially that which is proper to the Saint, and shone with special adornment.

[142] it being borne up on the 25th of May by the nuns to the gate of the cloister On the very birthday of the Saint, after the apparatus of the church was finished, a signal being given for it, all the Religious assembled at her chapel; and there the Psalm Eructavit being begun, the procession began from the Acolytes walking before the Crucifix, through the cloister toward the gate of the Sacristy: which also was adorned with many torches and a number of flower-bearing vessels of silver. Before the sacred deposit went all the Religious two by two, each carrying a torch in her hands, and her face covered with a veil, and they disposed themselves in a line opposite the gate; the elder Mothers closing the train, carrying upon their shoulders the chest of the sacred Body, covered with crimson red, distinguished with the variety of silver texture. At the coming of this, all sank to their knees adoring: but those who carried the ark, applied themselves to the gate, where they were awaited by kneeling Priests, who should further carry it to the place prepared in the church. the Priests receive it: These were the Most Illustrious D. Dean Riccius, our Governor, in the habit of his dignity; the Most Illustrious and Most Reverend D. Alexander Strozzi Elect Bishop of Arezzo, and the Most Illustrious and Most Reverend D. Knight Bonacursius: then the Very Rev. D. Ignatius Conti our Confessor, R. D. Cosmas Pandolfini our Procurator, and R. D. Francis Baldi. These received the sacred deposit on their shoulders, accompanied by twelve other Priests bearing torches, and many Lords called by their own devotion, and the Agents of his Highness: and proceeding into the church, they placed the venerable deposit in its place within the crystalline chest, the bells and organs sounding meanwhile.

[143] The Clergy and Magistrates come processionally thither, All the Magistrates had already before been forewarned, that they should be present at the procession to be made for the public necessity, and had assembled in the metropolitan church: and at the thirteenth hour of the day moved the ordered pomp of the Clergy, augmented by the Colleges of the Canons of St. Lawrence, St. John, and St. Peter; whom there closed the Deacon with the Subdeacon, clothed in Dalmatic and Tunicle, carrying upon a beautiful bier the head and mitre of St. Zenobius, the Officiating Priest following behind, in a Cope as they call it. Through the way the Litanies of the Saints were sung, to obtain rain: and when they came to our church, the Cantors intoned the Psalm, Praise the Lord, for the psalm is good: and a Collect fitting to the intended end being subjoined, the Most Illustrious D. Altoviti, as also the Apostolic Nuncio. Bishop of Fiesole, said Mass at the abovedescribed altar: which finished the same cantors intoned the Hymn of the Saint: and the procession returned whence it had come, with the head and mitre of St. Zenobius. These having departed there came into the church the Most Illustrious and Most Reverend D. Joseph Cajetani of Aragon, Archbishop of Neocaesarea and Apostolic Nuncio, with the faculty of Legate a Latere with the Most Serene Grand-Duke of Tuscany: he the doors of the church being closed sacrificed at the same altar. But when the doors were afterward unbarred, to guard against all danger of scandal or any inconvenience whatsoever; there were present day and night Nobles, of the familiars and well-wishers of the monastery, asked for it by the Mother Prioress; who were ordered to succeed one another by turns at intervals of eight hours, and to care only for this, lest the chest of the Saint should be touched, with the danger of breaking the crystals, and that they might be by their piety an example to the rest coming there to pray.

[144] After Vespers and a panegyric of the Saint, After noon there were chanted by us solemn Vespers: which R. P. Vencius of the Society of Jesus followed, with an elegant and very pious exhortation diffusely explaining the admirable effects of divine grace, infused into the soul of our holy Mother; and how she perfectly responding to it, merited an abundance of heavenly gifts and favors, therefore heaped upon her by the Lord: then digressing to the present exposition of the Body, the prayer is continued the whole night: and its cause, he began to exhort all to the divine Majesty, offended by our sins, to be appeased by supplications, for obtaining the remission of them, the amendment of life, and the grace of the desired rain. In the evening about the first hour of the night the church was closed, and the Noble set for custody covered the chest wiped of dust, and the other candles being extinguished twenty were left which should perpetually burn, conveniently distributed and well watched, lest some spark issuing thence should hurt anything. But there kept vigil there, together with the Noble deputed by us, one Prefect of public works, attended by two musketeers; a pair also of us was always present, intent on the sacred Body to be venerated, and the rain to be sought from God through the merits of this our holy Mother. The night thus passed, on the 26th of May the people run up from every side; in the morning of the 26th day, at the eighth hour, the church was opened to the people, now thronged in the square, and awaiting the entrance to the veneration of the sacred deposit. But there was the whole day a great concourse, not only of the citizens of Florence but from the whole diocese: and often so dense was the multitude in the square, that access to the church was scarcely open. Moreover scarcely an hour passed, but some Sodality came in a body, both of those which are within and of those which are outside the city, on the occasion of the churches to be visited to gain the Jubilee, which from our Holy Lord Pope Clement X the Most Eminent Cardinal Nerli, our Archbishop, had obtained: Sodalities and Religious Orders come, who all using the same opportunity, some also coming therefore again, visited likewise our church, and the body of the Saint exposed in it. There came also processionally some convents of cloistered Regulars. Yet the multitude of people and of the sodalities coming caused no confusion. For since the theater stood placed in a most convenient site, and the discreet solicitude of the musketeers attended to order being observed by all, and that all should go in a circuit, so that the entering should not be jostled by the going out; no noise at all was heard of those pushing and repelling one another, but the greatest silence was kept in the whole church, with a quiet, finally even the Grand Dukes. which breathed devotion and compunction to all. The number of Priests, who that day for the cause of sacrificing came to our church, was a hundred and sixteen: nor were fewer counted the following two days. There came also the Most Serene Grand Duke with the Princes, and the Most Serene Grand Duchess with the Princess: but by us the accustomed Office was chanted most solemnly.

[145] On the 28th of May the devotion is continued until noon But although it had only been determined and published, that for three days the body of the Saint should stand exposed; yet because the Grand Duke was away abroad, the term was prolonged, and to the fourth day, the 28th of the month, was deferred its replacing. Which when it became known, no less, nay greater, this day than the preceding ones was the concourse of Prelates and Priests, wishing to sacrifice with us. But that very morning the Most Serene one returned to the city, and came to visit the Saint dear to him. About noon, the church being closed, D. Dean appeared with the other DD. Canons in their habit, and other Priests in surplices, carrying torches made of Venetian wax. And the ark being taken down by experts from the platform to the foot of the steps, it was delivered to D. Dean, our Governor and others, who placed it on a lower base, to be adored yet for some space of time, by themselves and others left in the church; of whom each one took pains, when the body being carried back to its place, that they might have either their prayer-beads, or handfuls of flowers prepared for it, applied to the same ark. Then the Hymn of the Virgins being begun, the sacred pledge was carried processionally toward the monastery, on the shoulders of D. Vicar of Florence, D. Dean, D. Vicar of Castello, D. Canon Tornaquinci: whom there accompanied other Priests up to twenty, and many Lords and Ladies, and all the Ducal Agents who had been present before; but us, in our habit and white cloaks and with veiled face, awaiting on our knees at the interior gate our treasure: which received the Superior intoned the Hymn Te Deum laudamus; and the ark being put back in its place, she subjoined the accustomed Collect for thanksgiving.

[146] and all the apparatus being removed, Moreover the merciful God showed Himself able to be heard to the prayers of the peoples, supplicating Him through the merits of His Saint. For on the first day on which her body was exposed, the sky which until then was cloudless began to be overcast, and overcast remained the whole day, yet did not give rain: but by night it fell in some country places indeed very copious, but elsewhere and at Florence within the city moderate and gentle and not lasting, and had its end with the beginning of the day; as if the Saint wished thus to hear the prayers of the suppliants, so that yet their devotion should not be hindered, nor should they be prevented from coming to venerate her body. The second, third, and fourth days were passed in the same manner, the sky now cloudy, now serene. But on that fourth day, after the Saint had been brought back to her place; the Ducal ministers, by whose command the workmen who had built it, took apart the machine erected in the church, had all things carried back into the monastery: and the ministers of the convent itself, on the 29th of May after a harmless thunderbolt, the following day the 29th, took down the ornaments of the church. Scarcely had the larger parts, which could only be carried through the square and in the open, been received within to us, when suddenly the rain began to fall; as if the Saint had waited, lest anything of her things should be spoiled. Then also with the crash of a great thunder a fiery dart entered the house of Blasius Vestrius, through one of the windows, in that place where many were dining together; and they being consternated indeed, but yet invoking the Saint, it went out without harm through another window. Who recognizing the protection bestowed on them, came at once to give thanks: and then brought the case, expressed on a tablet, and hung it in the chapel, in perpetual memory of the matter.

[147] Moreover together with that thunderbolt fell a most copious rain, a most copious rain fell: but without whirlwind or wind: which when it lasted the whole night and the following day, all cried with one voice, that this grace had been obtained for them by the Saint, so necessary at that time, for averting the dearness of provision which was feared. That very evening the Grand Duke came into our church, to give thanks for the vows heard: and for the same cause the greatest multitude of men flowed together. for which solemn thanks were soon given: The same evening all the Religious, gathered in the chapel of the Saint, chanted the Hymn Te Deum laudamus, with the Collect for Thanksgiving. The same the next day in the morning the Grand Duke wished to be sung with solemn music, in his parochial church of St. Felicitas, at which he also was present. The same morning D. Vicar wished to sacrifice at the altar of the Saint. On the third of June, some urban Sodalities came, and chanted the said Hymn in the chapel of the Saint; and afterward asked, that her sacred veil be offered them to be kissed. On the fifth day of June, an edict went forth of his Most Serene Highness, and on the 5th of June, a supplication was instituted. that all the Clergy and all the Magistrates should assemble in the church, for a solemn thanksgiving: and so again from the Metropolitan to us it was come processionally, the Hymn Te Deum sung through the way, and a Mass of the most holy Trinity by Lord Altoviti celebrated at the greater altar, subjoining to it the Antiphon, Come Spouse of Christ, with the Prayer of the Saint. But it was related to us, that his Most Serene Highness wishing to be certified concerning the single places of his dominion, whether and how much the rain had profited them; through certain men disposed at the single gates ordered all coming from the fields to be examined: and it was known, that no town at all was without the common benefit: but in most so much grew the few grains that were in the ears, that the greatness made up for the defect of number: some also, who without delay gave something to be ground, received most copious flour.

[148] In those days also, in which the body of the Saint stood exposed, Meanwhile on the 27th of May, a foot was cured of a cancer, some very notable graces were obtained from various ones invoking her: and namely from Master John son of Alexius, born 75 years, who for six months suffered a cancer in his right foot about the smallest toe, and the last two months had lain in bed, because the wound had penetrated the whole foot, so that it was open on both sides. D. Anthony Joannioli treated him indeed with great diligence and charity: but the treatment profiting nothing, the sick man had decided to have recourse to the patronage of S. Mary Magdalen, and to visit her. Therefore on the 27th day of May, with great faith and no less labor, he had himself led by his household to our church; where after some time of prayer he suffered a syncope, so that his pulse also failing it was discussed about giving him extreme Unction. But returned to his senses, he heard a voice saying to him twice, Arise. He thought the voice was his wife's: but diligently inquiring, he learned it was not hers: therefore he rose to his feet, and went home without crutches, confessing that he referred the grace to the Saint, and affirming this by a written testimony. Anthony Vincentius Prestoveli also, and a leg eaten away by herpes. in the fifth year from his left leg, full of wounds, suffered most grievous pains, the various medicines which he applied profiting nothing: and when to the torment a fever also came, he could not gain a living for himself and his. He showed therefore the leg itself to D. Calderini Master of Surgeons: who various treatment being applied seemed to profit something, but difficultly, for it was herpes that gnawed the leg. Meanwhile the body of the Saint is exposed, he comes on the second day, asks to be cured and obtains it: for immediately the pains ceased, and returning home and unbinding the bandages, he found all the wounds closed with his great wonder. Immediately therefore he came to the monastery, affirmed the grace done him, and offered a silver leg as a gift. Many other similar things happened at the same time, which for brevity's sake are omitted.

[149] Precious gifts that have been offered, But there have been offered by devout persons several rings, set with diamonds, carbuncles, emeralds; and four jewels composed of diamonds, for the adornment of the sacred body: of silver likewise crucifixes, flower-bearing vessels, and candelabra, of which the two larger are valued at three hundred scudi, a reliquary at one hundred eighty scudi, censers for the adornment of the altar, thirty-two lamps, of which two stood at five hundred scudi each, and one hangs before the exterior altar, the other within the chapel: but the price of all the votive gifts estimated together is believed to ascend to the sum of two thousand four hundred eighty scudi; to say nothing of the chalices, sacrificial vestments, altar palls (one of which offered by an external person, in return for a received grace, stood at fifty scudi) mappae, corporals, albs, all prepared after the Canonization. There was also one who made a marble peristyle, before the chapel where Communion is given, at the expense of two hundred twenty scudi. how many flocked there to use the Sacraments, Great is the number daily of those visiting the sacred Body from dawn even to night, and therefore it is necessary always to have the church open. Many also use the Sacraments with us, especially on the solemnities of the Virgin Mother of God, because on these there is a plenary Indulgence with us; but more, when these or other feasts of precept fall on a Friday, destined to the singular devotion of the Saint herself. For then the number of those communicating is found sometimes to have exceeded three thousand: and the eight Priests then set apart, can scarcely suffice for receiving the Confessions of those running up from every side. how many Priests sacrificed there: The Priests who either out of their own devotion, or by another's command, have sacrificed with us hitherto, are reckoned thirteen thousand, eight hundred seventy-eight: but the number of alms for a Mass to be said directed to us was reckoned forty-nine thousand fifty-five. A certain external Lord also spent six thousand scudi to found a Chaplaincy with us, for a Priest who should be bound daily for the salvation of his soul to celebrate in the chapel, and to assist in the church to honor the Saint: and several others have founded similar Prebends.

[150] But every year, from the towns and villages around the city, several Communities come processionally: and lately also on the 4th day of August 1675, there came captives, whom the galleys of the Most Serene Grand-Duke had redeemed from barbarian servitude. From other cities also, castles, and towns we often see Princely men and titled Lords, for the cause of making or paying a vow, or of seeing the sacred Body, present themselves: which last they most instantly ask to be indulged them. The Most Serene Patrons most frequently come hither, and namely the Grand-Duke every week or oftener: for as often as he goes forth or returns, he renders the office of first and last visitation to the Saint. how Princely men come thither, The Most Serene Grand-Duchess with the Princess often during the year enters the monastery, that she may more closely contemplate and venerate the sacred deposit: she has also had it uncovered for several external Ladies, who testified that they were greatly refreshed and consoled by such a sight. the prayer of 40 hours is performed there, Very many sick moreover, that they may obtain either health or a happy end, send those who should institute before the altar, beneath which the Saint rests, the prayer of forty hours: but the first who gave the example of this devotion for the salvation of his soul, in the year 1669 on the 12th day of June, was D. Canon Burghesius, one of the Poets, with whose verses the Canonization was adorned. Moreover of the Academic exercitations, instituted by various ones, to celebrate the praises of our holy Mother, in this city most cultivated in polite letters, in Latin or in the Tuscan idiom, the number has not been reckoned: we know only that they were most frequent, on various occasions and from the devotion of the Academicians.

[151] Relics are asked for from every side; Continual and almost daily are the instances of those asking that Relics be lent them, to be carried to the sick, not only from the city, but also from outside. They are asked also to be sent into Spain, France, Germany, Portugal, Poland, Sicily, and (to say nothing of the Italian cities) into Brazil itself and India; and Priests brought from those parts, to celebrate the holy office of the Mass before the holy Body, prayed that Relics of this kind be given them under the certainty of an authentic attestation, to be exposed there for public cult, in chapels and at altars founded or to be founded under her name. But there are so built (as far indeed as we know) outside Florence two churches from the foundations: and at Florence under the same title there has been instituted a Confraternity of pious citizens, and ordered with rules fit for honoring the Saint; which most instantly supplicates, that to it too something be granted, which it may expose to be publicly venerated. But few are the churches in this city or monasteries (and they are very many) which do not have some such thing: and the same we hear of the convents of Monks or Nuns of our order, for which the same Relics are asked almost everywhere in the world. what number of votive offerings and votive wax. The silver votive offerings, and votive tablets, and various instruments of attesting graces asked or received, indicate the kinds and qualities of the graces themselves, and especially three little mattresses, given for a galley preserved in a storm. But silver votive offerings of this kind, offered for the most part by Florentine citizens, are reckoned from the time of the Canonization one thousand two hundred ninety-six. The quantity of wax, Of the miracles 148 after the Canonization, sent for the end that it might burn before the holy Body, especially at the forty hours, through which often each month the votive prayer is instituted, reaches to six thousand eight hundred eighty-four pounds. The graces finally, ascribed to a miracle and legitimately attested, of which notice came to us, and of which we have here given the chief ones described, are reckoned after the Canonization one hundred forty-eight.

[152] Thus far those most Religious Virgins, who collected from the chief nobility of Florence, the foregoing the holy Virgins excerpted, fill the whole city with the sweet odor of their sanctity; and the indefatigable Patron of our studies D. Antonius Magliabechius suggesting, through D. Bernard Benvenuti admonished, what for the complement of this treatise I desired, they themselves wished with their own hand to transcribe that collection, by me rendered into Latin, just as I received it: for what more certain for faith could be hoped, than what they suggest partly experienced in their own persons, partly taught by those most closely joined or most known to them? Let then this Chapter close with the letter, which the Most Reverend Mother Prioress, Sister Evangelista of the Heart of Mary, in her own name and that of all her Nuns, gave in the year 1682, the 17th of April. Let the Divine Goodness be always glorified, because the great and as it were infinite obligations, by which our Monastery professes itself bound to your sacred Religion, and to several Fathers by name, with much testimony of a grateful mind toward the Society of Jesus. long since intent on procuring our spiritual advantage, now receive a great increase, while we understand that your Reverence is occupied in a work, so conducing to the glory of God and the honor of our holy Mother, by describing her Life. Which thing indeed brings to us all the greatest solace and universal jubilation, desiring nothing so greatly, as to see that glorious Saint daily more and more exalted: which most just desire of ours we plainly trust will be fulfilled by your labor, while we consider the conditions of your work, most known and most esteemed throughout the whole world. We rejoice moreover, that by means of the same work, the devout of the Saint herself everywhere to be multiplied, will bring greater fruit from such reading; and therefore we will not omit to direct the service of our humble prayers to this end, that the holy Mother herself may obtain for you from her divine Majesty light and grace, to fulfil perfectly her good pleasure. We know not whether they will satisfy your expectation and desire, those things which our inability and inexperience, with greater faith and affection than elegance of expression, has collected; meanwhile we pray, that if anything else seem of common concern, in which our little work can be useful, you would not be loath to indicate it, we being about to be most prompt to every nod of this kind, and meanwhile humbly entreating your blessing. From our monastery of St. Mary of the Angels, at Florence.

CHAPTER XVI.

The form and fabric of the new Chapel, and the apparatus for the Translation of the Body to be made in the year 1685.

[153] The Author of the primary Life Puccini, about to put an end to its sixth Part in the third year from the death of the Blessed one, The Body once, again, and a third time translated into a more elegant ark, with the exhibition of the incorrupt body, related here by us chap. 3, described the gilded wooden ark, in which the sacred Body then fashioned was placed, to be kept privately within the monastery, until the Roman See should permit it to be exposed to public cult. Meanwhile so often it was necessary to show it to Princely matrons, desiring to honor it; so that, since this could not be done otherwise, than the upper part of the same ark being removed, it did not seem sufficiently provided for the conservation and reverence of so great a pledge in such a case: wherefore counsel was taken of fashioning a crystalline ark, within which closed the Body could be beheld. It placed in it in the year 1624, so remained until 1659, when there was fashioned another ampler and more precious as it is today, wholly transparent: of which, and of the adornment of the altar and chapel it was treated at the end of the second Life num. 240: therefore concerning that matter nothing else remains to be said, than that the transpositions of the holy body, from one into another ark, were always made privately by the Mother Prioress and the Religious, without any intervention of externs.

[154] in the year 1675 an ampler Chapel is fabricated, Thus therefore the precious pledge placed remained in its own chapel (which, among the six lateral chapels on either side on the Gospel side the last toward the head of the church, is adorned with a notable ceiling, representing the happy assumption of the glorious soul into the heavens) it remained, I say, there the holy Body even to the year 1685, when there was now had finished at the head of the church, there where the greater altar had stood, projecting further a new Chapel, such as in the year 1677 Cyrus Ferri the Roman Architect had delineated. For it pleased the Most Serene Grand-Duke, after various ideas formed by various ones, this more beautiful than the rest; and a beginning had been given to the work, the Lords Workmen assisting, the 1st day of July. Concerning this when many things were related by those, who at Rome in the following years had beheld the marbles successively prepared, polished, and put together, and who said that up to twenty thousand ducats had now been spent, and moreover that the price of the whole work would ascend to sixty or seventy thousand; and so magnificent prejudgments they esteemed by no means exaggerated beyond the truth, to whom I had committed the matter to be inspected and estimated there in person; a view of which is here exhibited, by the benefit of Laurence Pazzi, I began to wish, that, as I had received the delineation of the Confession of Narni, to be made public together with the Acts of S. Juvenal on the 3rd of May, by the benefit of the Chapter of Narni; so also it might be allowed to exhibit the figure of so elegant a fabric to the sight of the readers. Which when the Most Illustrious Laurence son of Cosmas de Pazzi understood, by no means sluggish to procure this honor too for his family Saint, he not only took care that a delineation of this kind, from the direction of the Architect himself, should be formed and transmitted; but also for the engraving to be finished liberally offered what seemed about to suffice, worthy that he therefore be commemorated in this place, before many notable men, begotten of the Pazzi stock, which is now seen multiplied into four families.

[155] But you have in this scheme a double view of the new Chapel; one directed toward the altar, such as is set before those entering the church; the other of one of the two sides, with the ground-plan of both parts; in which there is to be seen part of the trace of the railings, by which raised a few feet, as the entrance of the promiscuous crowd is barred so the prospect is not hindered, pleasant even from the very entrance of the church; but always the more agreeable to the eyes, the nearer to one approaching it falls to behold more distinctly all the interior adornment. I received moreover an accurate description of the whole work, divided into seventeen chapters in all, of which these are the titles.

I. The diversity of the marbles, of which the whole work is composed.

II. The enumeration of the adornments, made of gilded brass.

III. The pictures of the holy Chapel itself.

IV. The form and figure of the same.

V. Of the first and second plinth of the bases.

VI. Of the columnar enclosure.

VII. Of the pavement of the chapel.

VIII. Of the beginning of the pavement itself.

IX. Of the square ornament of the pavement.

X. Of the diaphragm intersecting the middle of the pavement.

XI. Of the anterior half of the pavement.

XII. Of the posterior half of the pavement.

XIII. Of the altar of the holy Chapel.

XIV. Of the vault, under which the very incorrupt body of the holy Virgin rests.

XV. Of the holy Body and its ark, and various things pertaining thereto.

XVI. Of the oval window above the altar, and the other vault made for the solemn expositions of the sacred body.

XVII. Of the base and other ornaments of the same oval window.

[156] How great in it the adornment of gilded brass, To wish to transcribe all these things as they are described thus minutely, would be a work of useless labor and wholly tedious: for the things which could not be expressed by the graver in the plate and set before the eyes of the absent, how shall they be set before the understanding by words, destitute of the help of the eyes? It will be enough to excerpt a few and the chief of many. And first I would have it indicated to the reader, that the bases and architraves of the columns, the ribbons, garlands, and all similar adornments, are cast of brass and gilded. Of like metal also are cast and gilded six great plates, of which two square ones adorn the base of the column, attending on both sides the whole middle machine of the altar; four oval ones beautify the space, projecting under the bases of the columns, and embracing the lateral little doors. Of the little doors the right one or on the Gospel side, which is fortified with a gilded grate, gives entrance to the Chapter place of the Religious; where they, never going out of the cloister, receive the sacred habit, pronounce their religious vows, and celebrate the obsequies of their deceased ones: the left, can never be wholly opened, having only a little gilded window, through which to those communicating the sacred Eucharist is given.

[157] Above the former is beheld a notable picture, in which with his excellent brush Luke Jordanus represented the espousal of the Saint with Jesus Christ, sitting on a throne attended by Angels, and putting the ring on her finger, what is the argument of the pictures, SS. Augustine and Catherine of Siena assisting as witnesses. Above the other the same painter exhibited the Mother of God, sitting on the clouds, and offering to the Saint the little one whom she holds in her lap. But larger than these the picture of the altar, from the hand of Cyrus himself, in which the Mother of God assumed to heaven adorns Magdalen's neck with a jeweled collar, from which like a necklace hangs the heart of the only-begotten son of God. For other pictures still to be made there is room left vacant at the bottom, as also the sides of the three great windows.

Of these two from the sides illumine the chapel, the third above the altar lacks light, on account of the building of the Choir raised behind the altar. Likewise of the four oval windows, in the cornice sustaining the round dome, only three transmit light; which the eight windows in the octagonal lantern send down sufficiently copious. The four triangular spaces also, between the four arches sustaining the dome, remain to be adorned with an elegant picture, according to the idea prescribed by the Architect, of which therefore nothing yet can be said. But the plates, which I said above are set of gilded brass in the walls, and of the reliefs: below the columns, at the sides of the little doors and the altar, are now had finished; and are carried round with embossed work, so that the first which meets those entering at the Chapter little door, shows the Saint, receiving from the hand of the most glorious Virgin the veil of purity; another, the same foretelling to the Medicean Cardinal the supreme Pontificate, and a short life in it. From the other side the first plate offers itself, in which the Savior gives to His Beloved the little bundle of myrrh, gathered from the instruments of His Passion; the second, expresses that wonderful eight-day rapture, in which before the Most Holy Trinity, during the Pentecostal Octave, the Saint received the sevenfold grace of the Spirit, as is narrated in her Life. Likewise in that which is beside the altar at the Gospel horn the square plate, the Virgin is seen rapt into ecstasy, at the sight of the Crucified appearing to her, an Angel sustaining her; but at the Epistle horn another, in which to the Saint rapt in like manner the Savior gives His body, to be taken Eucharistically.

[158] what is the form of the altar, Now indeed the altar is so constructed, that raised by five steps it stands out above the pavement of the Chapel; which itself by a double step higher than the floor of the rest of the church, has under it a marble vaulted chapel of so great a height, as is from the lowest floor of the church to the stone of the altar. This chapel, outside the church toward the Choir of the Religious leveled with the floor of the church, lies wholly open; deep, as wide as is the wall of the chapel and the altar adhering to it, and broad according to the measure of this: but within the church it transmits the eyes of the beholders, through a frontal of gilded brass which serves as a pall for the altar, and has behind it the ark of the sacred body, raised at the same height with the steps of the altar, upon a base elegantly sculptured of wood likewise gilded. The same ark, on the days of solemn exposition taken thence with its base, is placed within another vault, in like manner hollowed in the wall above the altar and of marble, so that it corresponds to that oval grate, which in the image you see above the altar, which otherwise is wholly covered by the tabernacle of the Venerable Sacrament, therefore of wooden material, but like marble painted, elaborated, that it may be removed, and a view of the ark be had through the grate on those days, on which (as I said) the body of the Saint is exhibited to all to be beheld. Then indeed the Eucharistic shrine is lifted up between the hands of two Angels, and of the place for solemn exposition. who for the time are wooden, sometime also will be marble or rather silver. And hitherto up to forty thousand ducats have been spent; but what is lacking to the full perfection of the whole work, is hoped from the liberality of persons devoted to the Saint herself, to the greater glory of God and her: for there remain not only the incrustations, both of the dome, cut into eight parts by plastic work, and of the angles open beneath between the arches; but also four great statues of gilded brass, to be placed between the eight columns of both sides; and several other things, which in our plate are not all exhibited; and beyond the idea already conceived perhaps others will be added.

[159] But all things being so far built, the time and day of the solemn translation to be made was determined; for which day the whole church appeared in the manner it is wont yearly most beautifully clothed with tapestries of precious needlework, elaborated by the work of the Nuns, For transferring the Body thither the whole church is notably adorned, through the piers running between the six chapels on either side even to the highest cornice. But the chapels themselves all were likewise covered with hangings of red and yellow silk, perpendicularly and alternately disposed: so that nowhere did the wall appear, but a most beautifully uniform texture. In the same manner from the cupola, so far as it still awaits a picture, in the place of a picture flowed down a red silken cloth, amid the whiteness of the ribs and plastic borders led with so great pleasantness into various figures, white cloth running between, that nothing seemed to be wanting. The same was done to those principal angles, four between the arches sustaining the dome, which we said still stood rough. I say nothing of the most beautiful adornment of the single altars; I say nothing of the branches of golden and silver lilies, above each lateral arch emerging from silver vessels, and flowing down on both sides to the architraves: and the new altar; I say nothing of the musical organ, full of vessels and flowers of the same metal. Before all things the altar ravished the eyes of the beholders, most furnished with larger and smaller silver candelabra, on which were set candles of fitting size each and kindled, giving light as it were of stars disposed into various figures, and especially round the oval grate above the altar, to which crowned with lilies and roses they seemed to carry round an ampler crown of stars. The intercolumniations finally, vacant the four statues still lacking, four great vessels of gilded brass filled, furnished with silver lilies emerging on high.

[160] Upon the steps, leading to the altar, was spread under the feet of those sacrificing a great covering of red silk, and the other things necessary for the Pontifical Mass, skillfully wrought with needlework, and with leaves, flowers, and fruits scattered through the whole field, which the diligent hand of the pious daughters had elaborated; expressed at the four corners as many as it were thirsting harts, who running leaping to the fountain, expressed in the navel of the work, seemed to express the very hearts of the weavers, drawn by the most sweet odor of their mother's virtues to the fountain of living waters, their Spouse. Upon the same covering at the Gospel horn was erected the Archbishop's throne for our Prelate about to perform the Sacred rites: and at the Epistle horn the credence, as they call it, or sacrificial table, are magnificently prepared. furnished with all the furniture for the divine ministry of gold or silver. Thence through both sides seats extended, even to the columnar enclosure, for the Canons and the rest about to minister to the Prelate performing the sacred rites, or otherwise to exhibit their presence. But within the two chapels nearest to the principal Chapel, were erected two spacious platforms, for receiving a double choir of musicians, invited in great number. I say nothing of the sacristy, and all the apparatus of sacred vessels and vestments exposed there, which for the solemn and private Masses to have been so splendid and copious, you will not difficultly conceive, as much as such a feast required; and the number of Priests, which was foreknown would be during the whole time so great, if not greater, than the twelve altars could not successively receive.

[161] The porch also adhering to the church was clothed wholly with cloth, even to the very columns; and over that cloth were drawn cloths of various color, The porch likewise, mixed with fir branches: which cloths on the walls and columns were carried round with such ingenuity, that together with the four living holm-oaks planted before the porch itself, and then more joyfully green, they formed the appearance of topiary work or of a most pleasant garden. But among the leaves and the cloths wandering in various form, were disposed painted tablets, expressing the more illustrious specimens of every kind of miracles, wrought at the invocation of the Saint. Similar cloths from the eaves of the roof even to the capitals of the columns, in festive manner variegated, hung. Similar was the adornment of the vault, projecting from the middle of the porch to the church; whose door that it might more magnificently meet those entering, it pleased to remove the vestibule, being before it, and the entrance of the church. and hindering the prospect of the principal doors. Nor did the adornment of the greater door yield to that apparatus, above which was beheld the Saint painted with golden rays, as if wishing to wish well to those entering; nor less beautiful seemed the two lateral little doors, of which one leads to the parlor of the Nuns, as they call it; the other to the chapel of St. Philip; above which also were hung two great tablets, representing Christ the Savior, here praying in the garden, there the bearer of His cross to Calvary.

CHAPTER XVII.

The Translation of the Body to the new Chapel; and the three-day festivity at it, exposed to popular sight.

[162] For the exposition of the sacred Body in the new chapel, before the oft-mentioned grates, the last day of May had been designated, and the same the fifth day of the week, sacred to the Lord's Ascension; On the 30th of May the Duchess Mother is present with her niece, and for it and the two following days there had been obtained, to kindle more the devotion of the faithful, a plenary Indulgence. But the day before the feast the Most Serene Duchess Mother, as she was always most zealous for augmenting the honor of our Saint, and toward her daughters of a plainly maternal affection, in the morning about the twelfth hour came to the monastery, with her Most Serene niece, and a courtly retinue of matrons and nobles: and entering with the aforesaid matrons and a few girls of the first note, she was received not without mutual congratulation by the Mother Prioress and all the Religious. Then with the same her niece, entering the old chapel, where the sacred deposit still rested, she set herself on her knees before it; and the chest being ordered to be opened, poured out a long prayer. Then with her own hands lifting the byssus, and places a new crown on the Saint. spread over the head and face, she took for herself the old crown, and for it placed on the holy head a new one, sprinkled with gems and valued at four thousand scudi. The Most Serene Grand Duke being then admonished by the Mother Prioress, that it would be that the same day the Most Illustrious and Most Reverend D. Archbishop would come, to give the translation itself to execution; and it seeming the matter would be of public example, and fitting to the honor of the Saint, if he himself exhibited his presence, willingly assented.

[163] There came therefore about the 22nd hour of the day the Archbishop, D. James Anthony Morigia, Toward evening the Archbishop came with the chief of the Clergy, in solemn habit, namely Cardinalitial, granted to the Archbishops of Florence for such functions, with the seven foremost Most Illustrious Canons of his Metropolitan church; namely D. Bartholomew Medici, Provost and Governor of our monastery; D. Abbot Lewis Strozzi, Archdeacon; D. Horace Bardi, Archpriest; Lewis de Verrazzana, Vice-dean; Andrew Quarantesi and Luke Tornaquinci, as future witnesses of this action, all in the habit of their grade, which from ancient use of the Episcopate is theirs. There followed also his three domestic Priests, and also his Chamberlain with two ministers, and the Provost of the Barnabite Fathers of St. Frediano at Pisa; four Priests of the Metropolitan Clergy, with the Rev. D. Hyacinth Marini Master of Ceremonies; and with the Rev. D. Joseph Gerardi, Confessor of the Religious, two other Chaplains of the same, and one Cleric and the Chancellor. In this retinue received by the Prioress and Religious, and proceeding to the old chapel the Archbishop, while he reverently and on bended knee adores the sacred corpse, there came upon them the Most Serene Grand Duke, and also the Most Serene Princes, and the Grand Duke with some Nobles, John Gaston his son, and Francis his brother, with all the Nobles of the court: of whom the Duke himself led in with him the two Most Illustrious Marquises, Francis Riccardi and Clement Vitelli; but the Princes each one each, likewise Most Illustrious, D. Manfred Macinghi, the Son; D. Count of Elci, the Brother. But there entered likewise the three Most Illustrious Prefects of the Monastic Fabric (they call them Workmen) Prior Francis Mary Covoni, Philip Franceschi, and Count Philip Bentivoglio.

[164] These likewise having entered into the Chapel unbarred by the Archbishop, and having venerated the sacred Body suffumigated by the same, who together with the Religious, the Mother Prioress and certain other Mothers lifted the crystalline lid of the ark; and incense being again offered by the Archbishop, and by the rest an act of devout adoration; the Religious, there assembled with burning tapers, began to intone the hymn proper to the Saint, Sing, beautiful summit of Carmel, etc. Then the Crucifix being borne before with the candlesticks, they walked processionally toward the Choir, each bending her knees before the Saint, and inclining herself profoundly to the Archbishop and the Grand Duke; meanwhile some of the Lords Canons and Priests having received the ark placed it on the bier, carry the ark of the sacred body, spread and adorned for that end. There followed the Religious the Most Illustrious one in the Cope, between two Canons, and after these those who carried the bier; then the other Priests, furnished with burning tapers; and finally the Most Serene Grand Duke, with the Princes and aforenamed Nobles closing the pomp. Now the sacred Virgins had stood at the last seats of the Choir, when having venerated the passing Archbishop with the sacred Body by a profound genuflection, and with an inclination of the head the Grand Duke, they saw the ark placed upon the altar, which within the Choir corresponds to the exterior altar; to be placed upon the interior altar, the Priests ascending thither and placing it upon the gilded base, opposite the oval grate, through which by those standing outside in the church it could be seen. The same applied to the sacred body many prayer-beads reached out by those present, both ecclesiastics and laics, before the lid being placed the ark was closed. Then the Cantors sounded the Antiphon, Come Spouse of Christ, and a Versicle being added the Most Illustrious one subjoined the Prayer, O God lover of Virginity, concluding the same thus lightly changed; and likewise depart. that we who today solemnly make her Translation, may imitate the same in purity and charity. After this, the blessing being given with the Indulgence, advancing to the door of the enclosure, by the Prioress and Mothers set apart awaiting outside the Choir, he was dismissed with a brief thanksgiving; as also the Grand Duke, saying that they had a great example which they should imitate, and asking that they would avert the wrath of almighty God by their prayers, to which he commended both himself and his sons; the Archbishop assisting continually, until all had gone forth outside, at the gate of the enclosure.

[165] Thus was finished the day of the Lord's Ascension, preceding the feast and the last but one of May: [On the 31st on the feast of the Ascension the veil drawn before the ark is drawn back,] and the last and the same also most festive to the people, by reason of the mystery proper to them, gave a beginning to the new solemnity, about to last the whole three days. During which, lest the disordered crowd of those flowing to so pious a spectacle should cause a tumult, the Grand Duke ordered four and four of his guard to assist, before the enclosure of the Chapel, to repel and restrain the inconsiderate rush: and with similar counsel at the heads of the streets, leading toward the Church of the Angels, he wished bars to be placed, to hinder the access of the carriages running together and mutually jostling, on the occasion of which the drivers quarreling (as easily happens) among themselves, some scandal could arise, and disturb the popular devotion. On the very festivity of the Lord's Ascension, about the tenth hour of the day, the Bishop of Pistoia sacrificing before it. the Most Illustrious and Most Reverend D. Gherardo Gherardi, Bishop of Pistoia, sacrificing in the Chapel, the veil which was drawn within over the oval grate was drawn back: and the pious Prelate beheld the incorrupt Body of the Saint his fellow-citizen, to whom he had always professed himself most devoted, and for whose cause he had come: and thanks being given for such a favor, he passed almost the whole forenoon and afternoon time on his knees, in that part of the Chapel whence he could behold it.

[166] Many also of the Canons of the Metropolitan church sacrificed at the same altar during this three days, Many Canons follow him, with great consolation of their soul; and also some of the Canons of St. Lawrence, and likewise some externs of the Colleges of the Canons of Fiesole and Figline; so that excluded by the multitude of noble Priests the Priests of inferior condition could not obtain a place at the same altar, although from the first sunrise even till after noon they awaited that grace, because they had come from afar for this: but if a few were admitted, this was not done except at the greatest instance of certain Lords the Greater Canons, ceding their turns to them out of compassion. Many of the rest, the rest being almost excluded from the Chapel; despairing of access to sacrifice, took surplices, and offered themselves as ministers to those sacrificing; but others, who perchance had obtained passage through the railings from the Guards, otherwise indiscriminately barring all whatsoever, even Priests and Religious of all Orders, had begged passage, were hastily themselves clothed in a surplice, that being believed to pertain to the ministry of the altar, they might have the faculty of contemplating the virginal deposit from a nearer place; and that obtained they departed most contented, after a thousand thanksgivings toward those by whom they had been helped to execute that pious fraud. and very many making Masses through the 12 chapels, But of the Masses, in our church through this three days made out of mere devotion (for of those Priests who received alms the number was greater) this account was had, that the number increasing daily, the first day thirty, the second fifty, the third a hundred and six were reckoned; but universally almost five hundred, no one of the altars ever even for a moment vacant. For the Sacrifices succeeded one another without interruption: at which since first were received those who had first offered themselves, it happened that very many of the foreign Priests coming from afar, seeing they could not be received being forestalled by others, were forced the sacred Body being adored to pass to other nearer churches, and there to satisfy their devotion or undertaken obligation.

[167] with the greatest concourse of people from every side. The influx of people was always great, some coming from three hundred miles: and although great the first day, it was greater the second; but the third so great, that at any hour the most full temple yet did not hold the whole multitude, and those who were in it for too great crowding were almost suffocated. Nay even the atrium and porch, otherwise capable of much people, were filled with those awaiting the opportunity of entering; and the ways which lead hither were almost made impassable; so that the crowds flowing from every side out of singular devotion toward the Saint, and as it were inundating her temple, that of the Psalm could be applied, The stream of the river maketh glad the city of God: the Most High hath sanctified his tabernacle. Yet few were the Sodalities of laics, which came processionally; because not until late was it learned, on what precise day the festivity was to begin, and how long it was to last, the venerable Body being exposed. Hence many and devout complaints of the neighboring peoples, that time had been wanting to them to prepare the pomp, which otherwise they would have sent hither. And since many both inhabitants of the neighborhood and dwellers of the city of Florence had it persuaded, that it would altogether be that at least through the Sunday immediately following the Saint would remain exposed; this was a second cause of complaints, that they saw themselves frustrated of this hope also: to which two causes there was added also a third, that, since the ark stood in an inaccessible place, it did not befall many to behold the same nearer; yet they confessed, that even seen from afar, it had been to them a great consolation.

[168] It was not without mystery, that on the fifth Feria, and that sacred to the Lord's Ascension, On the first day the Archbishop the high Mass, the whole festivity began. For that Feria was very dear to the Saint herself, on account of the memory of the Eucharist instituted on it, of which from infancy she was always most hungry; then because on such a day verging to evening, there began her anguishes and passions, which with the suffering Jesus from the garden of Gethsemane even to the crucifixion she endured: thirdly, because the whole day of the Ascension she was wont, her mind rapt from her senses, to converse with her Spouse yearly in heaven. But on that day Pontifically in the holy Chapel sacrificed, after None finished, our Most Illustrious and Most Reverend Archbishop, four Canons assisting him, under a most excellent symphony of voices and instruments. But the most solemnly chanted Vespers, the Most Illustrious D. Archdeacon performing the Office, there followed a panegyric oration in praise of the Saint, the Archdeacon Vespers, a panegyric following, which R.P. Fr. Albert Salvi, of the Dominican Convent of St. Mark, pronounced. The next day the aforesaid D. Archdeacon, at the same hour and with similar music, performed at the altar, and chanted Vespers; and after these to the people spoke R.P. Fr. Anthony Philip of the Pious Schools of St. Mary de Ricciis. others performed and spoke on the two other days. As much did the third day the Very Rev. P. Fr. Francis Bruschi of Lucca, a Carmelite at St. Mary Major, the Very Illustrious D. Archpriest performing the Office before and after noon. Finally through all those three nights, in which thus raised above the altar and uncovered the ark stood, several Priests and Knights kept vigil at the same, whom it is not needful to recount one by one by name.

[169] Thus indeed those three days were passed most festively, amid continued modulations of hymns and sacred canticles, Toward the end a storm arising, with the universal applause of the people: but ended with great lamentation. For a little before, the veil being drawn behind the grate, the ark was to be withdrawn from the eyes; the devil, as if exulting at the end to be put to the popular devotion, suddenly stirred up so great a storm of winds, lightnings, and thunders, mixed with hail, that the world seemed about to be overturned: when the veil had been drawn over the body, by which whirlwind raging more vehemently through the railings, when almost all the candles as many as burned before them were extinguished in a moment, the curtain was unexpectedly drawn. Then indeed the people, by the very onset of so horrible a storm suddenly enough and more than enough consternated, the sight also being taken away in which they believed themselves preserved from harm, began to lament abundantly, and to invoke the mercy of God with crying out, and to ask also the help of the Saint; and the sighs and cries increased, according to the measure of the air growing more and more horrible. it being drawn back it ceased. Hence the Religious moved to commiseration, thought it fitting to draw back the curtain: and this done immediately the wind and rain ceased, by which within a quarter of an hour the water poured out like rivers had made the streets to flow. Whence through the same, the water quickly slipping away passable, the returning peoples gave thanks to their Saint the deliveress, praising God, in His Saints and in this His most beloved Spouse praiseworthy.

[170] This Translation is appointed to be recalled yearly, Moreover since our Archbishop had received from Rome the faculty, for Translations of holy Bodies to be made in his diocese, of instituting an Office of annual commemoration; he ordered it to be published, that through each year thereafter there should be celebrated on the 31st day of May the Office of the Translation of S. Mary Magdalen de Pazzi, under the rite of a Semidouble through the city and the whole diocese; but under the rite of a Greater Double by the

Religious of her, who that year having that day occupied with the most solemn Office of the Lord's Ascension, transferred this new one to the 8th day of June. But when the same had to be done through the city, many both Canons and other Priests came, for the cause of a Mass of the Translation to be said with us. In the city itself also there were on this occasion printed various praises, both of the Saint herself and of the Most Serene Grand Duke: and praises of the Saint in verse and prose are published. at the instance also of Peter Francis Fraxinetti and Bonaventure de Telia, there were submitted to the press proper Hymns of the Saint, with a salutation, Hail Virgin of Florence, for the increase of popular devotion: and to these the twelve-year-old son of Telia, a young lad of precocious genius, named Francis-Gregory-Pius, added a tribute of very devout affections toward the same Saint, and to the Most Serene Prince of the Florentine youth, John Gaston, with an elegant Latin elegy offered an agreeable gift. Finally in our Sacristy to the Lords coming to it, ecclesiastics and seculars, was distributed a great number of prayers and poems, printed in honor of the Saint at Naples, which were most agreeable to all.

CHAPTER XVIII.

Marvels, preceding and following the festivity already described.

[171] A heavenly odor, often at other times, The divine goodness did not omit on this occasion also to honor our glorious Mother with various prodigies; in narrating which that I may begin from the very place of the monastery, let the first be, that that admirable and plainly heavenly odor, which from the chest although locked is felt again and again to diffuse itself, as often as the pious Mother prepares to bestow some great grace on her daughters, or something singular happens to her honor; and which also is often perceived by the Priests sacrificing and those ministering at the Sacred rites in the chapel and church, and also by the seculars dearer to her on various occasions; that odor, I say, this year 1685, from the feast day the 25th of May even to the last day of the Translation and also afterward, but especially on this occasion perceived by many. grew daily; so that when they set foot on the threshold, about to enter the church, some Magnates testified, that they perceived it greatest and most sweet; and to which none of those could be compared, which from aromas and other naturally sweet-smelling things, even tempered by the perfumer's art, should proceed.

[172] Flour by heating corrupted The wonder of the same prodigy grew, when there became known a preceding one in the monastery concerning healed and multiplied flour; but the matter was thus done. On the 12th day of April the mill had ground ten bushels of grain into flour, for the use of the monastery, to which there still remained over half a bushel of flour, ground from the month of February. But on the 10th day of May Sister Mary Josepha a Lay-Sister, helper of the Sister Storekeeper, entering the flour storeroom, that she might knead the flour received thence into a mass for baking bread, and at the same time see whether anywhere damage existed; while she went round all four troughs, in which the aforesaid provision is kept; in one of them she found the flour wholly heated, boiled, and hardened like cement; so that not being able to move it with a wooden pole, she had to arm her hands with an iron hoe, to empty the trough; which doing an intolerable stench was breathed on her; but what was within being exhausted, she felt the bottom of the same trough so seethe, that she could not stand on it with her feet. and hardened, She inspected the other troughs, but in them found only a slight beginning of corruption at the upper edges of the troughs; except that also that half bushel, of which above, had changed color and taste, its whiteness lost tending into a yellowish redness, as corrupted flour when it has fermented is wont: wherefore for moving this too an iron wedge had to be applied.

[173] healed at the invocation of the Saint, That Sister stood astonished at the unhoped novelty; for although she had diligently watched the provision committed to her care, yet until then she had noted no fault. But while in that juncture of things caught, she implores the help of the Saint; the Storekeeper Sister Mary-Grace coming up, was likewise affected. But the Lay-Sister asking her, to be willing to sprinkle some of the little flour multiplied at the time of the Canonization on the corrupt flour; she excused herself, and ordered, that she to whom God had inspired this remedy, should herself execute it: and presently called another Lay-Sister to her help. She therefore, following the suggestion of the Spirit, sprinkled (as I said) the flour thus corrupted, and five times recited the Our Father and Hail Mary, and signed the same with the image of the Saint, saying; My Saint, heal it, nay even multiply it if it please you. Hence departing, after a little she returned; and saw issuing from the flour a multitude of great and black worms, such as had never been seen either in grain or in flour, and gathered them she carried them outside. But again and presently returning, she saw the rest creep along the wall, and all go out through the window; the worms going out of their own accord. but the flour return to its natural whiteness, and the coagulated little masses dissolve: wherefore thanks being given to the holy Mother she went away, to relate to Sister Grace what had happened, having as witness the Mother, the Chamberlain with two Lay-Sisters. But once before the flour was healed, in bread made before, something of corruption had been observed: but afterward the bread always came forth thence most white and most savory. and is found multiplied; But since the first time a smaller quantity of flour had been put on the kneading-trough, that bread made could be had the same morning; the Sisters returning to the bakery, first felt the fragrance of the miraculous odor diffused through the whole place, then found the mass now kneaded far greater than they had left it.

[174] These things as they were done the D. Governor being taught by the Mother Prioress, brought the matter to the Archbishop; who immediately ordered, that the Sisters, who had handled the flour, as, an examination of the deed being premised, should be examined. There came therefore on the 25th of July the Most Illustrious Provost, Governor of the monastery; and explaining to the Mother Prioress what he bore in command, summoned the Mother Grace, and her helper the Lay-Sister Josepha: and finding their testimonies to be plainly agreeing, he set forth to the Archbishop what he had found. He nevertheless also himself wished to explore all things in person, and on the 25th of August appeared with us; with his Vicar D. Nicholas Castellani and the aforesaid Provost, and also the Most Illustrious D. Luke Tornaquinci and R.D. Joseph Gherardi the Confessor, and his three domestic Priests and the Chancellor; with whom entering the storeroom, he ascended where the flour is wont to be kept, and where it had been healed and multiplied; and the relations of those conscious of the deed being heard and weighed, both the flour itself, the Archbishop also affirmed. and the bread thence made he wished to see (for the Nuns had kept a little for an event of this kind) and all being fully certified of the truth of the deed, a little piece of bread being received, they went away then indeed, because it was evening; but the next day returned; and the two Lay-Sisters, who had seen the miracle, being again heard, and also others who had helped the same in transferring the flour now healed, the Archbishop also betook himself thither; nor did he go forth from the monastery before the Chancellor had authentically written down the deed. Likewise an account was taken with the Chamberlain, that it might be known how great the multiplication had been; and it was said, to the quantity of two bushels; and this very thing was noted in the same writing. The notice of this matter being spread through the monastery, the single ones did not cease to ask something of that flour, to be communicated to devout friends, before all the remaining part was exhausted, which had not yet been converted into the use of the monastery.

[175] Sister Mary of St. Dominic, otherwise Cavalcanti, from the year 1681 had suffered a catarrh, A five-year catarrh, from the head into the throat, very troublesome, not without fever and great pain, even to the following May; when it began to be diminished and to intermit, yet could never be wholly dissipated, the medicines so far profiting nothing, that even the purgatives hurt being rejected by vomiting, and so debilitating the stomach, that the sick woman could not retain even water either pure or distilled. Thus she remained even to the year 1683, the physician of the monastery Doctor Valentini taking no further counsel as in a desperate matter: and thence a total dissolution of the stomach left but the new physician D. Charles Braccii who succeeded him the following year, when he too had decided to purge the same the water of Tettuccio and Ticoncella being applied, nor could avert those vomits, and had heard what had happened to Valentini, did not dare to pursue the begun cure of an evil (as it appeared) dangerous, and now lasting so long now with fever now with other symptoms; nor nature cooperating anything, so that even a little cassia given vehemently afflicted and tormented her. and finally a suffocating swelling, But this last year there came so great a swelling of the stomach, that even the lips were drawn back, nor could Mary feed on food without pain and inconvenience: yet toward evening even outside the stomach a tumor appeared, creeping upward; so that the surgeon Dominic Rubeus said, there was danger, lest the evil penetrating to the very heart should bring death. Through the middle of the body also there appeared a certain kind of girdle, broad about one finger, and impeding respiration so much, that sometimes she could neither speak nor recite the Office; and the flesh seemed to be raised outward; and so the whole winter was passed for her, with much labor and a fever often recurring.

[176] the Saint being often invoked, She was wont, the various feasts of S. Mary Magdalen recurring during the year, to commend herself to her and ask back health; but this she did more specially on the 2nd of April of the year 1685, taking some of the multiplied flour, and anointing herself with the oil of the same Saint; and she believed certainly the coveted grace would be obtained, but in vain. There came then the principal feast on the 25th day of May, on whose Vigil the sick woman was very ill from the swelling of the stomach, swelling with the greatest distress; yet she remitted nothing of confidence of recovering health through the Saint, at length it is wholly taken away. but that very evening again anointed herself with her oil, and through the night kept upon herself one coif, which had been in use while Magdalen lived, commending herself to her from her heart; and so at length she was heard. For in the morning she felt her stomach gradually subside; and continuing the former unction on the ill-affected parts, and applying the said coif, she began step by step to advance to health: and within eight days, which flowed from the aforesaid feast to the Translation, she was delivered from all the inconvenience, borne for so many years, and proceeding (as the physician judged) from a certain visceral indisposition, constricting all the vital parts, nor rightly transmitting anything of nourishment. And yet on the Sunday, following the three days of the Translation, she appeared wholly sound and strong, feeling nothing of any trouble. And she who before could not stand on her feet, now runs to all the exercises of religion without fatigue, and takes the common food with all facility.

[177] A boy, in peril his head injured by a fall, The son of the Most Illustrious and Most Renowned man D. Senator Philip de Verazzana, in the fourth or fifth year of his age, by name Andrew, by chance fell from a certain vehicle upon a projecting stone, and injured his right temple above the ear: whence when he suffered the greatest pain, fitting remedies were applied, by which the evil seemed to be cured; and for five days he complained nothing greatly. But on the fifth day a most grievous fever seized him; with an intense pain of the head: and erysipelas occupying his whole face, his head swelled in a monstrous manner; so that the swelling also constricted his throat, and for fully eleven days the boy could swallow nothing, but with great labor a few little drops of distilled water or of decocted meat were put into him. commended to the Saint and anointed, The fever was vehement and the heat excessive; wherefore the physicians, though auguring nothing good, on account of the tenderness of his age and the defect of food, twice nevertheless opened a vein for him. Meanwhile the boy's grandmother, D. Lavinia Ruccellari, seeing her grandson in so great danger, who now also had fallen into a lethargy; on the first day of June, Friday and the second day of the Translation, in honor of S. Mary Magdalen received Communion in her church, vowing a silver votive offering for the boy's health, whom she intended to anoint with the oil once miraculously multiplied. After this returning home, finding Andrew in the same state, as she had vowed, she anointed him: but he presently raised his eyes, he is suddenly healed and takes food: and snatching from the hand of his little younger brother a tart began to eat; all wondering at a thing so unhoped in him, whom often asked to eat something they had never been able to induce to it. He then asked bread to be given him, and they brought bread kneaded with egg, meanwhile his head subsides for him and the fever ceases: whom then on Sunday they brought to the Saint, carrying in their hands the votive offering vowed for him; and the whole family gave thanks, for so wonderful a cure, by her intercession obtained by her merits.

[178] This same year, to which also all the following pertain, likewise another is cured of a desperate fever. D. John Baptist Georgii had a little son of fifteen months, whose name was Charles-Mary. He seized by a grave and continual fever with other dangerous symptoms, was judged by two most expert physicians to be beyond hope of cure, on account of the feebleness of his age, and because at the first onset of the fevers he had ceased to suck the breast, and had slipped into somnolence. Not therefore did the mother, D. Catherine Ginetti, lay aside hope; but relying on the merits of S. Mary Magdalen, anointed the infant with her oil which she had by her, reciting meanwhile five times the Our Father and Hail Mary. And lo the boy opened his eyes: and he who for ten continuous days could not suck even a little drop of milk, at the beginning of the eleventh day drew it copiously. Wherefore the parents, gratefully acknowledging whose benefit it was, vowed, that they would have the boy clothed for a whole year in the Carmelite habit; but the mother attested the miraculous event by an authentic attestation.

[179] A Camaldolese Abbot, Toward the end of April, R.P.D. Justus Cavalli, Abbot of the Camaldolese Congregation, in the 68th year of his age, was seized with a most grievous fever, with a pain of the breast so vehement, that within a few days from the disease begun being abandoned by the physicians, by their counsel he received the last Sacraments. But then having recourse to the patronage of S. Mary Magdalen, D. James Bistacchi, Rector of St. Mary in Campuli, being summoned, he asked him, to bring as many Priests as he could find, several Masses being said in honor of the Saint, he is cured, to celebrate Mass in honor of the Saint. Which done, of the two fevers which were wont to recur to him, one that very day ceased; the other also began to decline, after both had lasted him for fifty-two days. But he now enjoys perfect health, and with his own hand wrote an attestation of the benefit received, Doctor Francis Guiduccio attesting for him, who had assisted at the infirmity; and who likewise subscribed his name, acknowledging also himself, he testifies he was healed of a deadly fever: to reckon among the benefits received from the holy Mother his life, by her intercession preserved. But the Father Abbot himself the Translation being performed came in person, to celebrate a Mass in thanksgiving; and whatever has been narrated of him, he delivered confirmed by the writing of his own hand.

[180] likewise a widow, On the fifth of July, Dionora, formerly the wife of Julian Juliantini of Figline, in Castello-Franco above, having obtained a condition with the family of the Baldi, when she had labored for two months with fevers and colic pains without any remedy, received from Florence some of the oil of the lamp burning before the body of the Saint; with which anointing herself, she drove away the fever and pains, and with her own hand affirmed that she acknowledged the grace received from the holy Mother. She then came herself to Florence, to give thanks to her deliveress, having used for her unction cotton, which afterward could not be burned. and again testified the truth of the matter, adding, that although she had forbidden the cotton to be burned, which she had used for the aforesaid unction; yet it was done by the carelessness of the household, that it was put on a lamp for a wick: but when it could not for a long time be kindled, at length it was recognized, that God wished this instrument of His omnipotence to be wholly spared, perhaps about to work several things by means of the same in future times.

[181] On the 24th day of September of this year 1685, R.P. Fr. Joseph Mary Torilerius of Parma, a Carmelite of the Mantuan Congregation, related to us, that on the 8th of December of the year 1680, when he was set in readiness to depart from Parma to Bologna, to exercise the Mastership of Professors in the Convent of St. Lucy, about the ninth hour of the night there came on a most vehement vomiting of blood, which lasted even until morning; when he rose from his bed and went to the Father Prior, before whom the vomiting was renewed for him. Sent back therefore by him to the Chamber, where even after noon, and the whole night until morning, and also the next day, the blood likewise bursting forth the physicians tried to check with various remedies. But the Father having no hope in these, again and again had recourse to S. Mary Magdalen; and at length tasted a little of the flour, it is stopped the flour otherwise miraculously increased being tasted, in the year 1669 at the feast of the Canonization wonderfully multiplied; some Priests assisting him, because every hour he was believed about to expire, prostrate in bed. But it pleased God, that the little flour being taken the evil suddenly ceased, no trace of the febrile heat remaining: which the Lords Doctors, Volpara of Bologna and Marcellus Malpighi, called to his cure, judged should be ascribed to a miracle: but he was so far attenuated in strength, that he presented the image of a breathing corpse. Then the Father Prior being summoned the sick man asked him, and presently a vow being made the sick man is restored to his former strength. that with his leave he might bind himself by a vow, of going on foot to Florence to visit the body of his curer, and of fasting for one year on bread and water every Wednesday. Which when the Prior had assented, and he had done it; he was immediately delivered from all trouble, and no other remedy thereafter being applied he went on to enjoy entire health. But because the same physicians denied the faculty of undertaking a journey on foot, he was forced until now to defer his vow for five years: after which; and after the most recent Translation of the body being made, on the aforesaid day he came hither, to profess the grace received from the Saint, and to perform the sacred rites at her altar; and he left a testimony of the power wrought in him written out with his own hand.

[182] With what faith these were dictated: Thus far, written by the Religious in the very year 1685, the Relation, and transmitted to me through the then Most Reverend Prioress of the monastery Frances Teresia; to whom as the same spirit with the preceding Prioress, fervent for the honor of the holy Mother, so the same not without reason was given the surname of the Heart of Mary. To her about to render due thanks, these last three Chapters, to the double Life, and a commentary otherwise sufficiently prolix of itself concerning the posthumous glory of the Saint, I therefore the more willingly adjoined, that from so many and so prolix treatises concerning this one Saint, all of which I myself translated from the Italian and wrote out with my own hand, the Carmelite Order may understand, how never sparing I shall be, in adorning the Acts of its Saints, and with what mind so prolixly concerning the Saint it was here treated. as often as I shall be able to collect them from monuments of fitting antiquity and authority. For what my Master Henschenius long since professed, I too profess and shall always profess, that there is no difficulty for me, in more prolixly adorning the new Saints of the Carmelite institute (who would that hundred and hundred more were added to the calendar of the Church) at however great an expense of cost, time, and labor; only of the old ones, inscribed by a certain, doubtful, or no right (which can be demonstrated to us at least), let no one compel me to say anything more, than reason permits, the plan of our work once instituted and everywhere approved, to be set forth by one and the same style, as far as can be done.