ON B. BAPTISTA DE VARANIS OF THE ORDER OF POOR SISTERS OF S. CLARE,
AT CAMERINO IN UMBRIA.
YEAR MDXXVII.
PREVIOUS COMMENTARY.
Of her family, title and cult of Blessed, year and day of death, autographs of her Life and Supplement, and other Opuscules.
Baptista Verana, of the Order of poor Sisters of S. Clare, at Camerino in Umbria (B.)
BY THE AUTHOR D. P.
Leander Albertus in his description
of Italy p. 425, among the more noble
cities of Umbria Camerino
numbering, From the formerly ruling family at Camerino, long, says he, in it
held the Principate the illustrious
family of the Varani,
from which a man
of arms vigorous, and in counsels and prudence much
prevailing was, Gentilis (XVIII May in Annotations to the Translation
of S. Venantius letter Closed) to whom Rodulph the son
succeeded: who Gentilis-Pandulph and Gerard
(Camerinensian writers Berard call him) from his first
wife; Peter-Gentilis and John, from another
he begot. The second through the conspiracy of the first
brothers perished … which crime through the city
published, with the people's concourse Gentilis-Pandulph and
Gerard's children five (for Gerard himself a little
before at Tolentino had been killed) were slain, in the year after
Christ's birth MCCCCXXXIII. So into liberty herself
asserted the city, with father Julius-Caesar Varanus, but for years only ten she held it.
For the children left from John Varanus Rudolph and Julius-Caesar
pitying, with them honorably recalled herself
she submitted. Of these the Younger, when under Nicholas V and Sixtus IV
of the Pontifical troops the highest command he had held, to the Venetians
first, then to Matthias Corvinus King of Hungary
in the same office outstanding work performed, as much in the first
vigor of manly age useful to outsiders, as afterwards with the elder brother dead
to the citizens; praised by Sansovino, that the city
with many edifices he adorned and fortified, the temple of D.
Mary in the suburb he built, the Citizens with the best institutes,
graces, and benefits benevolent he restored; the castles
of Serra-vallis, Plorac, Lanciano, Beldilecto, S. Anatolia,
Agellus, and other places he renewed; a fishpond in
the most spacious plain along the river of Potentia he laid,
and with walls everywhere encircled.
[2] He so great and such, from Joanna Malatesta, of Sigismund
Prince of Rimini's daughter, and Joanna Malatesta, whom scarcely eight years old
to himself he had betrothed (whether for confirming his own power's cause
he did this, or led into hope of that city also's dominion
by right of marriage, if males should fail, sometime obtaining)
in process of time begot four sons, and a daughter Camilla,
born in the year MCCCCLVIII on the day IX of April, on whose
account these things we have touched; born Camilla, afterwards Baptista called however in the year MCCCCLXXXI
in Religion Baptista, to whom most writers in this
century the title of Blessed without scruple attribute. A cult
certainly suitable to this name those things prove, which in the year
MDCXXX published the most recent writer of the Life Matthaeus Pascuccius,
Presbyter of the Congregation of the Camerinensian Hospice,
treating of the Body's translation and honor in book 3 ch. 13.
For he narrates how on the thirtieth year from death, found
intact, Blessed everywhere called after the body's translation in the year 1593. and again in earth deposited; in the year then MDXCIII
dug up again, into bones indeed dissolved, but most pleasant
odor breathing; the tongue however (which most quickly to dissolve
in cadavers is wont) intact, succulent, and ruddy.
And the bones indeed in a new chest decently placed; the tongue
separately in its proper reliquary for veneration placed
he says; with consent doubtless of the Ordinary
Hieronymus de Bobus, or at least of his then at Rome dwelling
Vicars.
[3] Nor is there reason that we fear, by calling Blessed, and a place
to her here giving, to strike against the decrees of Urban VIII,
about the veneration of those not yet Canonized, the Relics adorned, in the year MDCXXV
making invalid whatever besides express Apostolic See's
license, or immemorial time's privilege,
had been by more recent of any authority's indulgence received
and by use introduced. If indeed those notwithstanding,
of that Pontiff once Secretary first, whom they call
of State, D. Scipio Savini, Archdeacon of Camerino,
both the Reliquary and the Sepulchre and Chest to be renewed
took care, so that they could be seen through crystals placed each.
So to have been the same in the year MDCXXXIX religiously visited by
the Pontifical family's chief Matrons narrates the same
Pascuccius. After these, on the same approaching for similar religious cause
D. Anna Colonna, married to D. Taddaeus the Pope's nephew
and by Princely matrons religiously visited, for honor and veneration's sake accompanied the Most Illustrious
Aemilius Alterius Bishop of Camerino: who
afterwards Pope Clement X and of the aforesaid conscious, nothing
however around them to be changed ordered; that deservedly should be said to proceed
all things from the Apostolic See's indulgence, at least tacit;
without which it would not be permitted to publish graces and favors at the invocation
or relics of B. Baptista wrought, and that with
express everywhere title of Blessed, just as also the Most Eminent
and Most Reverend D. James, of the title of S. Mary in
Aracoeli of the H. R. C. Presbyter Cardinal Franzonus,
Bishop of Camerino agreed, that, with things to be observed observed, and printed miracles,
the book be sent to the press whose title is, Vita della Beata
Battista Varani, Princess of Camerino, and Foundress
of the monastery of S. Clare. At Camerino in the Episcopal
Palace X April MDCLXXX. At Fermo however,
of the same Picene city as Camerino, very recently
it is written to me, that the Reliquary chest of Baptista
is now held within the altar, that lamps burn before it; Cult under Clement X augmented:
and frequent there hasten, not Camerinensians
only, but also outsiders: which make me suspect
the same Clement X, who from his singular toward
the Camerinensians affection their Patron S. Venantius
to the universal Church to be venerated commanded, of this Blessed
also the cult to have approved and augmented, although about that nothing certain I have yet learned.
[4] A little more fully these things had to be said, because for the Blessed
title to be attributed to Baptista, not only does not make
the prescription of memory of men preceding the time, since scarcely a hundred
years before Urban's decrees was she dead; but neither of present time
a little earlier use among the Franciscan writers
does, indeed not even among the Camerinensians. although the older from the title of Blessed abstained, For the first who
Her Life, which she herself had written, into a better (as
Pascuccius says) form reduced, Sister Euphrosyna
della Cornia, in the year MDLVII this to her prefixed title:
In the name of the most holy Trinity. Begins the life
of happy memory of the Illustrious Lady Baptista de Verano, of the Order
of S. Clare, who was daughter of the Illustrious Lord Julius de
Verano, once Lord of Camerino in Umbria: who
her virginity consecrated to the Lord Jesus Christ
blessed, true her spouse: and who by her holy life
and good works merited with much familiarity of her spouse
Jesus Christ to enjoy, and from Him to receive many consolations
spiritual and revelations, especially of
the eight mental sorrows, which Jesus Christ bore living
in mortal flesh; and among other wonderful things
a certain epistle on her manner of living in her adversities,
dictated by the Lord Jesus Christ, by
her, with Christ dictating, with her own hand written.
The same almost title, with very few words changed or augmented
is to be read before the Life, in the year MDCXXIV at Macerata printed
where only is said Venerable Mother, Sister Baptista
Varani. [the same caution which Sister Euphrosyna uses
Gonzaga the General of the Franciscan Order in the year MDLXXXVII
in the work on the Origin of the Seraphic Religion, part 2 in the Province
of the March monastery 8 p. 217, has enough first
most Noble, then most Pious Sister to call.
Nor more does Wadding: for in the Annals at the year 1492
Gonzaga's words he describes: at the year however 1509 placing
an elegant summary of the life, only noble and pious Clarissa
he calls. The same to Wadding's abridger Harold simply
is called, holy, noble, and erudite Virgin; nowhere
absolutely Holy or Blessed Baptista, and is absent from the Franciscan Martyrology. as everywhere her
kind of others. More wonderful furthermore is, that Arturus a Monasterio,
neither in the Franciscan Martyrology, nor in the sacred
Gynaeceum, of Baptista made mention; otherwise by no means sparing in multiplying
his Order's Saints and Blessed, that to him unknown
rather than passed over she ought to seem.
[5] First, who used the title of Blessed, seems to have been
Bartholomaeus Cimarella: who to the Chronicles of the Minors, by Mark
of Lisbon composed and by him into Italian translated added part
4 printed at Venice in the year MDCXXI of which book 7 is prefixed
the Life spiritual and inflamed of Christ Jesus's bride, She began to be so called in this century,
B. Baptista Varana, Princess of Camerino, Nun
of the Order of S. Clare: and by this example seems to have happened, that in
an exemplar of the Camerinensian edition, which is in our possession, on the first
page of the book in old ink is found ascribed, B.
in this manner Veneranda Madre B. Suora Battista. After
Cimarella with the same license used is found in his History
of Camerino MS. Angelus Benigni, Canon of the Collegiate church
of S. Venantius, J. U. D. of Camerino, alleged by Ludovicus
Jacobillus, around the title of Blessed both following, in Volume I on
the Lives of Saints and Blessed of Umbria, printed under the year
MDCXLVII at VII April; and again in the year MDCLXI
in Volume III, where are supplied the defects of the prior volumes
p. 476. Of that Angelus these words are read in Pascuccius:
Nor ought I to be silent, what God through the fragile
sex deigned to work, by various writers. and especially through
B. Baptista de Varanis, who to the austerity of life
and Christian excellence, which the Order of S. Clare
professes, various institutions of regular observance and religious
perfection added. Then follow
other and other more recent ones, reported by Pascuccius in book 3 of the Life ch.
last, and by name Brother Cletus Calcagna, or some other, who
compiled the Catalogue of Saints and Blessed of the Franciscan
Religion in the Anconitan March; P. Charles Casalichius
of the Society of Jesus, in the book whose title is, Useful with sweet
mixed, printed at Naples under the year MDCLXXI Decade
5 Argutia 2; P. Antonius Gulielmus, in the book of Reflections
upon the mystery of the most holy Trinity, Discourse 29; and others
less known to us, and of whom are not alleged express
words, as of the prior; that less certain to us it is, whether equally
as those with the title of Blessed they affect Baptista.
[6] Besides that which I have exposed above religious veneration
of the sacred bones and tongue, even now incorrupt,
to no certain time fixed; is not found of any particular
day's observance among the Camertes, on which they with public cult yearly
might recall B. Baptista's memory: Day and year of death long uncertain, indeed uncertain long
to them was, on what day she had died. The aforementioned Jacobillus,
first the day undertook to determine, had noted VII April,
as I have said: which then from another's opinion in the Supplement
he judged to be retracted. Equally uncertain everywhere was
her death's year: which when the same Jacobillus I know not
by what author had numbered MD, which to Christians was Jubilee,
namely by Pope Alexander VI opened; followed presently he had
Lucas Wadding in the book on the writers of his Order,
under the year MDCL published. Nor afterwards, the eighth
of his Annals's volume composing himself, and the same in
epitome contracting Francis Harold, anything more explored
had they; since neither from tradition, and to April and the 16th century badly attributed, nor
from the writings of the monastery, anything was suggested for removing
the uncertainty; both however an epitome of the Life to the year MDIX
referred, although they had not yet seen the Brief of Julius II,
making it possible for the Firmian citizens in the year MDV, for
the foundation of a new monastery to take from Camerino Baptista de
Varanis, and Angela de Ottonibus. But if they had been able
to see the epistle of the same Blessed, of the Camerinensian
monastery now with the highest power of Abbess presiding,
given to Brother John of Fano in the year MDXXI, undoubtedly her life
they would have prolonged longer.
[7] At length came Camillus Lilius of Camerino, afterwards at Paris
dead with the title of Historiographer of the King of France, who
in part 2 of the Camerinensian History book 9 in Jacobillus in the Supplement
aforesaid thus speaks: she seemed to have become known from Camillus Lilius: On the last day of May MDXXIV,
with great fame of sanctity died Sister Baptista
de Varanis, to whom Duke John-Maria de Varanis,
her brother, made solemn obsequies, in mourning
together with all his court clothed: and true appeared,
what about her had been predicted, that no one else from
the family of the Varani so eternal acquired fame,
as acquired this religious Princess, of morals and life's
sanctity an immortal memory in the minds
of the Camerinensians having attained. Credible it seemed,
that among the writings of the monastery in vain other had sought, but also here he erred in the year.
among the very Varan house's ephemerides found had been by
Camillus. This year therefore, now to her I was ascribing;
moved besides by the authority of Angelus Benigni, by Pascuccius alleged
under the same cipher of the year 1524; although the same Pascuccius,
in alleging Camillus aforesaid's words, had written 1525, by typographic,
as I judged, error; when from the same author
of the Life collecting the Supplement, those of the beginnings of the Capuchins
reported by the Blessed I saw, which to the more certain knowledge of John
de Terra-nova and the Annals as well of the Franciscans
as of the Capuchins compared, necessarily evince, that even later
the Blessed died and beyond the year MDXXVI prolonged her Life.
Therefore the next year I took, that she earlier died
than her brother John Maria, the first and last
Duke of Camerino, by plague dead in the year MDXXVIII. The day
however last of May I retained, lest nothing to Camillus I should attribute;
whom I judge in assigning the year only to have erred, because
he did not certainly explored have the beginning of the Capuchins, whom
not long to have outlived the Blessed was proved otherwise.
[8] But the same Baptista's humility, which made that the heavenly
favors, the later deeds of the life lie hidden, to her through the last XXIII years of mortal
this life expended, lie hidden from us; with eternal silence also
would have pressed those, with which before she was heaped divinely,
now from the year of her age tenth, born (as she herself writes) in the year
MCCCCLVIII on the day IX of April; except in the year MCCCCLXXXVIII
so vehement upon her had fallen of diabolical temptations
a tempest, that after a horrendous of nearly three years' struggle,
at length she had been compelled the whole history of her former
life to her spiritual Father to write out; to the same, from whose fruitful
sermons she had had the beginning of her first toward the Lord's Passion
devotion; and who afterwards Vicar Provincial,
her into the Camerinensian monastery had brought: and finally
with Brother Peter de Moliano her Confessor dead, as Father
spiritual to the same had begun about six months before, the prior she herself divinely was compelled to write. when
she to him all her heart's secrets opened, in a prolix which from Italian
Latin we shall give writing, in the month of March of the year MCCCCXCI.
In this since the aforesaid Brother Peter de Moliano is much praised,
and indeed as if before half a year dead in nos. 35 and 48,
it is wonderful how not only Wadding, to many things distracted;
but also Pascuccius, to this one matter intent, so could
err; that they would say, that preacher, of whom
above, was the very Peter de Moliano, and at his command
written by the Blessed was that of which we treat,
the Life.
[9] This furthermore to be described, as Pascuccius says from
what at Camerino is found of autograph (Protocollon
we shall call it) took care P. Sebastian Grandi, of S. Philip
Neri's beloved disciple, It at Macerata first, published from the Camerinensian protocol, and of the Camerinensian Congregation
of the Oratory, which they call of the Hospice, founder
most praised, at the request of P. Juvenalis Ancina,
of the Roman Oratory Presbyter, afterwards Bishop of Saluzzo;
likewise of the Fathers of the Neapolitan Congregation,
of an exemplar to obtain desiring. With such
occasion using P. Dominicus Passinus of Camerino, of the aforesaid
P. Sebastian disciple, the same into chapters
nineteen divided, and to the Maceratensian press to be subjected
took care in the year MDCXXIV, which was from her
death almost the hundredth; and that under the auspices of him who then
was Bishop of Camerino, John Baptista Alterius,
German brother of his afterwards successor Aemilius, and finally
Pope, as we have said. And this edition word for word
even agrees, with the MS. which we have ecgraphum of Sister
Euphrosyna above praised; only in this excepted, that to this,
under the note of the day III of March ended, and by us from the MS. into Latin rendered. are missing those things which afterwards she wrote,
and are had published under the note of the day XIII. This however to me
gave occasion of suspecting, that a double Camerinensian autograph
is found, under double dating; of which one indeed
transcribed Euphrosyna, the other from the Blessed herself (when
to be sent to the spiritual Father, with her own hand again it perhaps had been rewritten)
with some at the end added augmented, Passinus
published. Therefore which I had ecgraphum MS. following,
into Latin myself I made it, in the last place adding those things which besides
in Passinus I had found. Why however then I changed my mind,
and another from elsewhere received version preferred to my own,
receive the cause.
[10] Bartholomaeus Cimarella, three, as at the beginning I said, years
before Passinus (which itself perhaps was hidden, to me certainly
long was unknown) at Venice had published Part four of the Chronicles
of the Order in Italian language, at Venice also from another autograph inserted into the Chronicles, and on the front of book 7
had placed the Life of B. Baptista Varana, written by
her herself to her Confessor, as the title has.
This my long-time Helper Conradus Janningus, then
giving work to Theology in the Roman College, finding there
in the Library, and by the most pleasant and devout argument's
sweetness captivated, at the same time also of his in the Italian language
progress about to make experience, into Latin he turned and transmitted
to Antwerp; since the book itself to send conveniently
he could not, nor quickly hoped to be found a venal
other exemplar. That version therefore I conferred with mine,
and with the Italian context which here I had: and I found
Cimarella's context in several places fuller than the other,
in phrase even not rarely diverse, marked by the day, not III, but
XX of March: nor could I judge other, than that the first indeed
writing by herself at Camerino had been kept
among her other little works; and Latin made by C. Janningus here is given. just as it transcribed Sister Euphrosyna
(for what is said into a better order to have
reduced it, nowhere appears) the second indeed, which was
to the spiritual Father to be sent, and during transcribing thus
had been augmented and changed, in that Convent had remained, where
that Father afterwards died, and where it then Cimarella
found. Therefore I judged the more weighty to be held the context,
which the Blessed with second cares had recognized, and whose from the prior
discrepancy could either in Annotations be indicated or with these signs
[ ] to the context applied, that may be signified what is so enclosed to be absent
from the first writing.
[11] There is added a supplement from Pascuccius, Would that to some of the Sisters or Confessors
of the monastery, after the Blessed's death, God had injected the mind
of completing the rest of the history of her life, after the dispelled clouds
of the aforementioned temptations doubtless not less holily,
indeed more holily passed, with virtue profiting through adversities!
But since this was not done, it remains only that of Pascuccius's
most recent labor we enjoy, for completing whatever sort of
Supplement, with the parerga omitted, by which his
argument he dilated into three books. The same Pascuccius to this his
lucubration three of the Blessed herself's opuscules subjoined, namely,
The mental Sorrows of O. L. Jesus Christ, devout Considerations
upon His Passion, and the Novena of the most blessed
Virgin our Lady to be made. Which all, and the tract on the internal sorrows of Christ: although most devout
are, only however the first, (because received divinely
it is, and itself I now have into Latin by me rendered)
to the Life I will add. Of the second himself doubts Pascuccius, whether by her
it was from B. Henry Suso's works compiled, or
indeed it is what at the beginning of her spiritual exercise to have received
herself she says from her Confessor, and which among hers always she kept,
mindful of the perceived thence fruit.
[12] In the Venetian edition of Cimarella, after the Life prenoted
follow other two tracts; other opuscules are indicated. of which (as Janningus
indicates) shorter is the one, embraces certain admonitions,
to Baptista still secular given, which she first to have written
says on papers (which she grieves) less decent and
abject, at Urbino, five months before her Profession,
and to have transcribed in the year MCCCCXCI
on the last of January, six months after the death of her glorious
Father Peter Moliani; and adds: and now nine
it is years since with the habit of S. Clare I clothed myself. The other
Tract, which is longer and last, contains an instruction
for attaining perfection, sent to a Religious Priest,
her spiritual son, to whom she intermixes various things
about her life and her efforts toward spiritual progress,
with no added to the things which she narrates note of time: and
to this Tract is subscribed in Italian, as before, I Sister
Euphrosyna della Cagna … rewrote this spiritual
life of the Blessed Sister Baptista Varana, at the
instance of a certain devout Religious and in Christ
Sister most dear in the year of the Lord MDLVIII. Many
things pertaining to the history of the Life from this last tract gathered
Pascuccius, which thence collected and in some Chapters
digested, in Latin we shall give in the Supplement of the Life: and
so the whole commentation about Baptista we shall complete. Otherwise
to the aforesaid her works could have numbered Cimarella,
mostly Latin and Vernacular Carmina (in either
language cultivated the Blessed was) and also several spiritual Epistles
to devout persons, which he himself here and there picks out
in the Life, and Wadding praises in the book on Writers.
For us to have indicated those things is enough, and at the same time to have signified to the reader,
that what words originally in Latin written are found in
the history of the Life, those from the rest from Italian translated will be found
by the very character to be distinguished. It pleases also in the margin to note
the diverse division of Chapters of the twin edition, under the letters
B and D, of either Authors Bartholomaeus and
Dominic to signify.
LIFE
By herself to the Spiritual Father written,
from the Italian printed of Bartholomaeus Cimarella,
Translator Conradus Janningus S. J.
Baptista Verana, of the Order of poor Sisters of S. Clare, at Camerino in Umbria (B.)
Col. 478FFROM THE ITALIAN AUTOGRAPH.
PROLOGUE.
Indicating the occasion and intention of this writing.
Most Reverend Father, in Christ
Jesus dearest, with these I signify to you, She professes that with vehement inspiration compelled,
how I have been turned wholly this
month of February in the highest anguishes,
and spiritual fight. The cause was a vehement
first of all and fervent inspiration, to which with my strength
I resisted, doubtful, was it or not a diabolical temptation,
of a proud and swollen spirit, to sift me
wishing, having received for this from God power, on account of
faults and iniquities by me committed. Hence destitute of all
human help and consolation, mourning
to the customary arms of prayer I turned, praying
to the most sweet Mother of God, with as much affection
and love as I could, that in such great darknesses and clouding of mind,
in which on account of my sins I caught myself,
at least that of light to me would be imparted, by which to know
might be permitted, was this divine will, or otherwise.
And to confess truth, my Father in Christ Jesus, with safe
conscience I can say, that wholly this month,
as if of mind impotent I have been, with the evil arisen from
the assiduous shouting, by which to load heaven I did not cease, that
in such struggle to me would be succoured. for somehow pacifying her soul, For this cause, that
both in dreams and in vigils, both in prayer and
in the recitation of the divine Office, some peace I might find;
today on the second Sunday of Lent a, the second-to-last
of February, after the sacred altar Synaxis
I have communicated, I have decreed altogether to obey and obey
the said inspiration: otherwise indeed in vain rest
I desire and seek. May God grant, that I have chosen
what He himself wishes! and I trust for His goodness and
grace, that I have chosen this rather than the opposite. Nonetheless
whether so it is, as I say, or otherwise; nothing to me
thence both in your, with the greatest her confusion, and in the divine sight remains,
except shame and confusion: and this reason
to obey the inspiration rather urges me,
than any other, although many, both useful, and necessary
to me have been proposed.
[2] The inspiration furthermore, my Father b in the Lord, this
is which makes me solicitous for attaining salvation. she will explain her spiritual life's beginning.
And that better both what I am about to say you may grasp,
and of how much weight what I have said you may judge; I will narrate
and manifest to your Reverence, what to no man
ever I have laid open, namely my spiritual life;
what its exordium, what progress
up to the present day has been. So I wish.
O my Father, until this hour I have stuttered with
your Paternity, when whether by writing or word
some indication I have given of that, which afflicts me of sorrow:
now however the time demands, that, although unwilling,
I bring forth what in the deepest bowels lie hidden; and the hidden
wound, which now from three c years has afflicted
this and sinful soul has eaten away, I open.
This is and has been the most sharp and pricking little knife,
which my heart transfixed; this was and is d
the lance of the powerful soldier Jesus, which up to the inmost recesses
of my heart penetrated. O my Father in the Lord,
let it not be grievous to you or tedious to lend ears to me.
For as another Magdalene, together also her present affliction, at the feet of the good Jesus
prostrate, so I to your benign and paternal feet
bowed, on the ground I lie, with face poured with tears,
with shame and confusion; humbly about to expose
the history of my most unhappy felicity. And
truly rightly to me I seem to be able to call it most unhappy
felicity; because of my sins, infidelity,
and ingratitude, into such gall, poison,
and bitterness for me has been turned. But,
beloved and dear my in Christ Jesus Father,
with adjuration I beg you, that with the eye of your enlightened
mind paternal and compassionate look upon,
consider, and weigh, if there is sorrow as my sorrow.
[3] Since I must speak of so great a matter
and so sublime, that is of God, and of divine things,
secretly from His goodness alone and grace wrought
in my soul; truly to me I seem all sense
to lose, and with great fear to narrate and to write
I undertake: and because I well know, all I, however
great I am, and that under the seal of Confession. and that in me is nothing other than falsity
and lying; with lamentable and intimate
heart's affection I invoke the benign blessed Lord
the Spirit of Jesus Christ, that He may deign to assist and be present to this my narration; for He Himself, I know, is the true and highest good, the Spirit Himself most truthful and most simple, without any admixture, and a lover of truth and purity; that He may give me grace, whereby I may be able without disguise to narrate to you simply, my Father, the particular gifts and benefits which from the most clement God Himself, the Father of mercies, I, unworthy, have received. And so my mind is disposed to do; disposed, I say, rather to diminish much, than to add even the least. I wish, moreover, to speak under the title and seal of confession e, and therefore I say: I confess to God almighty and to you, Father.
ANNOTATA.
a. In the year 1491, with Dominical letter B, Cycle of the moon 10, of the sun 16, Easter was celebrated on April 3; and accordingly Ash Wednesday fell on February 16.
but afterwards also it could have stirred religious scruple in those into whose hands it came, lest they presume to read through what was sealed with such a seal; until the fame of her sanctity began to be more widely spread, by the miracle of her tongue incorrupt after 69 years. The same may have happened both to the Camerino Protocol and to the transcript of Sister Euphrosyna: and thus there remained unknown for almost the whole 15th century the mighty works which God had wrought in His handmaid, and had willed to be written, to be brought forth into public light at a time appointed by Himself, for the solace of devout souls, walking along the way of divine love, marked with the bloody footsteps of our Redeemer.
CHAPTER I.
A childish vow concerning the weekly recollecting of Christ's Passion, and hence by degrees a greater devotion and exercises of piety.
[4] Know, sweet and most beloved Father mine in Jesus, that my whole spiritual life, Almost ten years old, she hears a sermon on the Passion, according to the grace of God, took its beginning and origin from you alone. It is certain to me that this discourse will move you to wonder, and perhaps appear incredible: for I know that all these things are hidden from you; nor indeed did I ever believe or take into my mind, that I should be compelled to manifest these things either to you or to any other. But hearken to the manner, and you will perceive that all things are possible to God. a I would have you persuade yourself, Father, that when you were last preaching at Camerino the word of God, I, as my own judgment indeed bears, was not yet born more than eight or ten years: but you will reckon this rightly, if you remember how long ago you preached here. I, on the ninth day of April, complete the year of our Lord b Jesus Christ; but since I was born c in the year 1458, subtract from the years 33 the number of those which from the last preaching made here by you have flowed past; what remains will indicate my age at that time. On Good Friday, I wished of my own accord to be present at your holy and profitable sermon; and I was present, not only (which is the grace of the Holy Spirit) attentive, but altogether abstracted from the senses, like a person hearing things he had never heard before; and those things which you said seemed then to me not already accomplished, but soon to be accomplished. Whence you well understand, of what age and of what purity and simplicity I was, who, when you had said that our Lord Jesus Christ was led to Herod, and was to be freed by him, if He would speak; I felt myself moved with such commiseration for Him, that with prayers I asked of God that it be granted, that that Jesus of mine should speak, and answer Herod, whereby He might escape the punishment of death. But when I heard that He had not willed to give an answer; there came upon me a great grief, whereby afterwards, that I might somewhat lighten my mind, I said in my heart, Why does He refuse to answer? This is a sign that of His own will He wishes to meet death. So it is, most Benign Jesus, so it is: but I did not understand. And these things I wished to be said, that you may understand how many years old I was, when this sweet Lord began to claim for Himself possession and a seat in this soul of mine, ungrateful to Him.
[5] At the end of your holy sermon you perorated with much affection, that you might lead the minds of the hearers to lamentation and a pious memory of the suffering Christ, and how meritorious it is to give one tear every Friday: entreating each one, that at least every Friday they should recall the most sacred Passion, and even draw forth one single little tear for love of it; affirming efficaciously that this one alone would be much more acceptable to God and more profitable to the soul than any other work, however good. This holy peroration, moreover, just as, by the power of the Holy Spirit working, it was efficaciously spoken by you; so by the same power acting, it was so tenaciously impressed upon and clung to my tender and childish heart, that I never afterwards laid aside the memory of it: and thus at length, having become greater in age, turning and turning over in my mind those holy words of yours, whereby, now somewhat grown, she binds herself by a vow, I bound myself to God by a vow of pouring forth every Friday one tear for love of the Passion of Christ: and hence my spiritual life followed, just as below in order is understood, of which for this cause I just now said that its beginning and origin is from you, that you may not wonder, but with me praise God, and let us give thanks to our Creator, from whom this and all good things proceed.
[6] Let us return to the matter. The said vow being made, I applied myself with all my strength to its observance, and she observes it most constantly, although with much difficulty. Toward the evening of Friday there was need of no small effort, before I could draw forth that little tear, because I found no manner of drawing it forth; so much did I shun spiritual things, that not only would I not read them, but I would not even endure to hear those who read them; and therefore I was greatly distressed, before that blessed little tear came forth. But when by a special grace of God one would flash from my eyes, do not think I waited (for my scant prudence) for a second; but hastily rising to my feet, I fled. Sometimes because of my liveliness I only laughed and engaged in other trifles, though with great labor, so that when I betook myself to expressing it, I could not delay so long until it was drawn forth: but then the following week all things went hard with me, reckoning that something untoward would on that account befall me. Among these things in Lent I would meet with Fr. Pacificus of Urbino, for the sake of expiating my sins; and these expiated, when he asked whether I was held by any vow, [I answered that I was not held: but reflecting a little upon myself and recalling this vow, I said, I was held and from time to time could not observe it; remaining however with fixed will to observe it always. And when he asked further what vow I had vowed; at first I could by no means bring into my mind to declare it, for this reason, because the thing was good, which I was ashamed to manifest: nevertheless] I manifested it at length, when he did not cease to insist. Then he: My daughter, by this vow I will by no means absolve you; nay rather I wish that you observe it: on this condition, however, that whenever you cannot observe it, provided you have done what is in you, you be bound by no sin.
[7] Thus bound by the vow, persevering for a long time, and with much, as I said, labor, by God's will, afterwards she adds the reading of the 15 mysteries of the Passion, I fell upon a certain meditation on the Passion, distinguished into fifteen parts, and made, as indeed it appeared, for the use of someone unskilled in meditating on such a subject. But when I had read through one of the fifteen articles, I was bidden to recite the Angelic Salutation: then I approached another, saying: I give You thanks, my Lord Jesus Christ, that You did this and that for me: and the rest drawn out at very great length. I took for myself and kept the book with this intention, that I might devoutly unfold the whole on my knees before the Crucified on Friday; which I also did for many years, taking care that, while reciting those fifteen Angelic Salutations assigned to their places, at each one I should draw forth one little tear: and, which is the grace of God, for the most part I poured forth more abundantly than my expectation. On a certain Friday until the eighth hour d of the night I had been occupied, when my Lord parent gave me leave to go to bed: and I was, every impediment being set aside. both because it was deep night and a long meditation, and because all the rest of the household had given themselves to rest, most grievously tempted to forgo that accustomed devotion: but I deliberated much, four times and more, inclining now to this, now to that side; God at length granting the victory, to discharge the accustomed task. If you knew, my Father in Christ Jesus, in how great a danger through that night I was, about one hour after I went to bed, you would be astonished: but if you should ask what it was, I will tell afterwards: only, lest in writing I be too prolix, I pass it over. But O blessed that creature, who, struck by whatever temptation, does not desist from things well begun! which, taught by experience, I declare: but for brevity's sake e let us return whence we departed.
[8] she then meditates the same daily, From the continued reading of the Passion I took such and so great a delight of mind, that I resolved not only to read it thenceforth, but also to meditate it; and not only on Friday, but on all days; and that for a space of time long enough, as God should inspire the one meditating, not as the paper should suggest. So great was the gift of devout tears, granted to me by God, that very often desiring to recite the Crown without tears [both by reason of those standing about, and the lack of a place fit for prayer] I could not finish it. And this lasted three years continuously, before I resolved to consecrate myself wholly to God, the cunning of the devil doing everything, that by whatever means it might draw me away from this use of tears, suggesting to those whose sight and intercourse I could not escape, because we dwelt together, that they should attribute my weeping now to worldly things, now to a mad affection for others. Which taunts and reproaches indeed burned my heart with grave grief, but by the grace of God I came off victrix of all, departing nothing from my purpose, and turning my back to the slanderers, and turning my mind to God, persevering in my devotion, I said: [Interpret as you please either well or ill my deed], I care not a whit. And thus in those three years I always did so, for the devotion of the Passion of my sweet Christ, [with which my heart overflowed.]
[9] she adds fasts, scourgings, and vigils, Friday I always spent fasting on bread and water: on the same day I had vowed to abstain from certain of my defects and sins; though I afterward through my malice violated the vow from time to time. Besides, on the same day very often I raged against my whole body with blows
I raged: moreover every night I rose from bed, that I might say the Crown; but if at any time through my negligence I had not risen, for one Crown I recited two. But now, since I have put on the Nun's habit, I do not rise, nor do anything good. Add, that in the aforesaid three years, on all the feast days of our Lord and of our Lady, I lived on bread and water alone: and there occurred from time to time a week, in which I would spend either three or two continuous days of fasting on bread and water: toward the end of prayer she is wont to be rapt into God. but now I never fast. But all these good works I exercised, not only that in the other life, but much more that in this I might be happy. It is indeed true, that when I had reached the end of that long, devout, and tearful prayer, and wished to separate myself from God and betake myself to other things, my soul often rapt enjoyed a singular tranquility and peace, which not even I myself could tell, of what kind it was. This I know, that for that small space during which it lasted (it was sometimes a little more, sometimes a little less than that in which the Angelic Salutation could be recited twice) the body was altogether without spirit, no otherwise than a corpse; but the soul dwelt in a place very tranquil and delightful. Therefore not seldom I said to God from my whole heart: My Lord, if You know that for the world's sake I am to be separated from You even by a nail's breadth, send me first a thousand calamities f and miseries: and I understood this in this manner: If You know that I shall lose this little, which I now enjoy, taste of sweetness. For I had no other access to God: for indeed, taking away that little, which was above said, time, all the rest was spent in dancing, singing, walking, vanities, and other youthful and worldly delights. g [So much in disgust were devout things to me, that they moved laughter scarcely begun to be read: and so much did I shun the Religious of either sex, that I scarcely endured to see them: I was wholly in my adornment and the reading of vain things.] While these three years flowed by I always carried about my mind imprisoned, nor, though I prayed much, could I obtain by my prayers, that it be claimed into full liberty. But hear, if you please, in what way at last I was freed. O God, how benign You are, who in a thousand ways always know how to help a soul, seriously applying itself to virtue! h
ANNOTATA.
a. Here first begins chapter 3 of the Macerata edition; but of the other edition, which we follow as the original, in the course of recopying, there have been added the preceding lines, as also the rest henceforth to be enclosed in [ ].
d. Although it is difficult to define at what time precisely this happened (since the Italians have no fixed beginning of the hours to be numbered, as have all the other nations, which they call Transmontane, all of which use astronomical hours, having a fixed beginning at midday and midnight) yet it can easily be conceived that this pertains to that part of the year in which the nights at Camerino, a city situated under the 41st degree of polar elevation, were longer. But the longest night there, on December 22, at the winter solstice, is of 15 hours: hence this there is then begun at the middle of 5 in the afternoon: and thus the 8th hour of night at Camerino would begin at the middle of our 12th hour. Again, since the same Italians begin their daily actions with respect to the rising of the sun, and end them after 16 hours from the same rising; it happens that at the time of the same winter solstice, when the sun rises for them at the 15th hour, the time of going to bed for them is the 7th hour of night. But as much as the days become longer and the nights shorter, the more does the 8th hour run on beyond midnight, and at length about the summer solstice it nearly coincides with the rising of the sun. So that, that the Blessed is said to have kept watch to one hour beyond midnight, before she was dismissed by her father; it would have been about the beginning of February, or after November 9, when the 7th Italian hour falls at midnight. He who wishes more on these things, let him see Theodosius Rubeus's "Universal Perpetual Horologe," published at Rome in the year 1660.
h. Here Pascuccius inserts fourteen documents concerning the love of God, which Fr. Petrus of Moliano sent to this his spiritual daughter through a letter, excerpted from the treatise of B. Vincent Ferrer on the Spiritual Life; as if already then she had committed herself to his direction, which I do not think.
CHAPTER II.
Long resisting her calling to Religion, at last she generously surrenders herself to Baptista.
B. 3 D. 6
[10] God disposing in His mercy, that I should break through from the darkness of the world to the true light, there came to Camerino that blessed soul, that trumpet of the Holy Spirit, Francis of Urbino preaching, Fr. Francis of Urbino, who now rests in peace, for the sake of preaching the Gospel; whose words and doctrine seemed to me to be thunders and lightnings, which he continually hurled against my soul: for all that Lent he set forth these words, full of fear, "Fear God, Fear God": which being repeated again and again, so great a fear of God invaded my mind; she conceives a great fear of God, so clear a knowledge of the offense and injury inflicted by me upon Him; so great a dread of the infernal flame; that, if I had not otherwise been taught that to displease God by despair is, beyond other sins, truly, truly, my Father in Christ Jesus, I should have despaired of mercy. That voice alone, which I just now mentioned, was all my hope and confidence in such anguish: since I never conferred on that matter with anyone; and she doubles her exercises of piety: but day and night I gave myself to bitter lamentations and tears, for the great contrition which I felt: and therefore I applied myself more strongly to prayer and meditation on the Passion of Christ. Indeed as soon as I recalled the same once a day, then I began to contemplate it twice, namely morning and evening: on Friday, however, I ate three or four little morsels of bread with a little water, or took absolutely nothing of refreshment: but at night, out of reverence for the Passion of Christ, not even lying down in bed, I slept very little indeed, and could truly say, "I sleep, and my heart watches."
[11] Meanwhile, continuing the devout and frequent zeal of praying because of the fear, which I mentioned above, I felt it again and again a whispered to me, that if I wished to escape the pains of hell, she feels herself called to Religion: of which so vehement a fear and dread had come upon me, I should enslave myself to Religion, sending away with a farewell worldly things; b but if, as hitherto, I clung to them with vain attachment, it would be that on account of them I should be condemned. Those voices seemed to me more bitter than gall; because the contrary disposition of my nature, on account of its malice uniquely desiring the wallowing-place and mire of the world, strongly resisted. while she resists this inspiration, I indeed alleged reasons, which could have persuaded me to it, very many; but in vain: for I could give assent to none, because of the inordinate affections, of which whoever wishes to come to serve God must be free.
[12] At length it pleased almighty God, the true and sole lover and redeemer of souls, that it should come into my mind, for another cause she writes to Francis; to write to the Father preacher a letter, as it were out of zeal for promoting another's salvation, not my own (although it was salutary not to others, but to me alone) and that secretly from all, and so without hope of receiving an answer: nor indeed do I remember to have entrusted to him even one little letter, which could throw a good or bad opinion about me, except this which I subjoined at the end, "Remember me in the tranquil elevation of your mind." And this I subjoined for this reason, that I believed any servant of God to experience that tranquility of mind at the end of his prayer, which I said above I had felt; which I shall suspect of him so much the more, the more like an angel than a man he appeared. Now he, God inspiring, gave an answer to me in a way and manner secret enough, as was expedient for avoiding scandal. And it was of this kind, That that business, of which I had written, would be his care publicly and privately, as far indeed as pertained to his office: then he subjoined these holy words: he answering unexpectedly that she conquer herself, I beseech you, my daughter, to strive to preserve your heart and body unspotted, by the example of St. Cecilia the Virgin, until God dispose of you; nor succumb to carnal and sensual affection, frequently invading your mind; but in all things generously conquer yourself. Farewell. Having read these things, from affliction I almost fell into a swoon of mind; for they seemed to me not words, but sharp arrows, hurled by God to pierce my heart. I well knew that I had neither spoken with nor ever seen him; nevertheless he seemed not to be ignorant of the captivity of my heart; and I said to God, when I came to myself: You, Lord, through the mouth of this servant of Yours speak to me: she begins generously to do this: for I know that the secrets of my heart are hidden from him; and nevertheless he says to me, Conquer yourself, if you wish to be perfectly free: thus, Lord, thus I resolve to do. Believe me, my Father; scarcely three or four times did I withhold my eyes from the pleasures and delights of the senses; and suddenly, from that affection I was free. For which reason I conceived such love toward Fr. Francis, that it might seem excessive; yet necessary, because worldly and deceitful love was thus turned into holy and spiritual love; and to him the highest benefit obligated me, received through his holy discourse.
D. 7.
[13] After I was freed from the servitude of Pharaoh, God urged more, yet she struggles against her calling, that His people should withdraw into the wilderness to sacrifice; that my soul, I say, should betake itself to holy Religion. But my perverse nature drawing out delays, I did not obey the divine voice; nay more and more obstinate, I found and brought forward one excuse after another, so that no one could snatch me from the powerful hands of my father, holding me so dear and bound fast, that even if I had wished, I should have despaired of being able to tear myself thence. O my God! O my God! What have You to do with this deceitful and sinful soul? what need had You of me, sweet Jesus, that You should so urgently require me? What fruit have I rendered to You, my Lord? But now I am silent, how many and how great things He set before me as promises, whereby from the powerful
hands of my father He might snatch me; for too great a sadness, my Father, overwhelms my heart, and therefore they cannot be related by me.
[14] Therefore the hardness and obstinacy of my heart being perceived, the most patient and most wise God determined to assail and soften it by another way; and to that end He took care, through the said preacher, until, desiring to feel something of that love with which the B. V. burned, on the day before the feast of the Virgin of the Annunciation, that a sermon should be made on divine love, with which the Virgin Mary burned, the Angel saluting her. And indeed, from the fervor with which he preached, you would have judged that in a single spark of that love, with which the Virgin overflowed, there was greater sweetness, than in all the pleasures of the flesh together. The sermon ended, before a certain altar, my knees placed on the ground, I made a vow to the Virgin Mary, that I would keep all my senses unspotted, until God should otherwise dispose of me; on this condition, however, that He would make me partaker of one little spark of that love, which she had experienced on the day of the Annunciation; and I persevered day and night praying for such things from my whole heart and desire. But since it was less fitting that a treasure so precious of divine love should be placed in an unclean vessel, such as was my soul; thus God willed to cleanse it.
[15] On Holy Saturday c the preacher, contrary to the custom and the pleasure of the Priests set over the church, and moved by an extraordinary sermon, they not wishing it by reason of the ceremonies, which on that day in the Cathedral church are made very prolix; resolved to preach, with few hearers present, since the custom did not so obtain; yet there was present she, for whose sake God willed the sermon to be made. He asked moreover pardon of each one, that on such a day he preached; alleging the inspiration of God, bidding him unburden his conscience by reason of the following day, on which Easter would be celebrated. Whence he resolved to speak of the impediments, which would make Communion unlawful; to renounce all vanity, and he discoursed many things; but to me the following ones. Whoever, he said, comes to Confession without the purpose of leaving those things, which are or supply matter of mortal sin, is forbidden to communicate. Then I, silent in my bosom: Alas for me! who almost always have received the Eucharist in such a manner, no will conceived or disposition applied of sending away my vanity d and folly, except perchance for the present! This evening, when I expiate my faults by Confession, of that sin especially I will accuse myself. And so I did. Fr. Oliverius, to whom I confessed, inquired, from what time I had received in that manner the Sacraments of Penance and of the Eucharist. To whom I: Almost always. And he: Daughter, by no means will I permit, that tomorrow you refresh yourself with the Lord's body e: but go, seriously and diligently about to weigh your sins, Paschal Communion being for a while deferred, and return the following week, then I will receive your general Confession. As he bade, so I did, much though confused and affected with shame before the bystanders, that on the festal light of Easter I did not with others recline at the sacred table. But that is most true: He who does not give what he can, does not receive what he wishes: and this befell me then. But that Confession being made (I speak truly) I had, as is fitting, sincere contrition as it were all [f this Lent] by the grace of God: [nor however do I deny, that, for my lax conscience, furnished with scant light, I did not reckon any least matter a matter of conscience for me, as I would reckon now. But what I did not do then, after the general Confession being made, and the general Confession being made, ought afterward to have been done, as you will further understand: but let it suffice, that I did, as much as I knew was to be done.] It was the octave of Holy Saturday, when Fr. Oliverius in [g St. Peter's received my Confession, and offered the sacred Synaxis. Whence having departed I conferred with my pious Father Fr. Francis of Urbino, never before having spoken with me. Who asked me, whether I was meditating Religion? and I answered, No: and he seemed therefore from his countenance to be affected with grief, and said: Now you are made whole, sin no more, go in peace.] And so abounding in solace I returned home.
B. 4.
[16] When my soul, in the manner I have narrated, had been purged and cleansed, the divine goodness began to knock more strongly at the door of my heart: and its voices now glided not from afar, but resounded close at hand so clear and distinct, after a long struggle, that not seldom I stopped my ears with my hands, that I might less perceive them: but in vain, because they spoke not to the body, but to the soul. Hence when I came to pray, I rather seemed to gird myself for battle. Nor unjustly; for a contest more difficult than that is found none: yet not on that account did I ever forgo accustomed prayer. It happened sometimes, when more vehemently the benign Spirit of God urged me, and I no less strongly resisted Him urging, that He threatened me with these words: I am He, whom you desire: go, if you please, to the world; never there will you obtain the things desired. Consider, my dear Father, how my mind was not quieted by these things: I turned and turned over in my mind the sayings, nor did I find any rest, nor could I apply my mind to Religion. Nevertheless I repeated the prayer, and it was Friday: and there seemed to me (for I do not certainly affirm it) a certain other to stand near; when I felt so vehement a conflict of soul, now willing, at length she resolves to obey Him who calls. now unwilling, that from anguish the sweat broke out through my whole body: but then the free will, which had always remained mistress of itself and firm, of its own accord, not by force, acting as it were a judge, sitting in the chair and beholding the cruel contest, pronounced sentence against me: and I determined with the affection of my whole soul to serve God, so much so that, if for the sake of that thing martyrdom were to be undergone by me, I would have first and indeed most readily gone to this, than departed from the proposed sentence. At the same time a desire was infused into me of setting out to Urbino, in no other place going to have peace of mind. As therefore to a wearied and weakened body a soft with flowers and roses little bed is the greatest rest; so to my agitated mind it was the highest consolation, at length by assenting to give my conquered hands; and thenceforth with peace, tranquility, and spiritual joy perpetually I rejoiced.
ANNOTATA.
c. Conveniently these things could have happened in the year 1477, when the Virgin was completing the 19th year of her age, born April 9 of the year 1458, and Easter was celebrated on April 6, and accordingly the preceding feast of the Annunciation had fallen on the 3rd weekday after Passion Sunday. And this is confirmed from the 13 years, which below at no. 24 she says she endured a certain infirmity, given to her already converted for an ardent desire of suffering much: for from February of the year 1491 going back through 13 years, one comes to February of the year 1478, next following the said conversion.
body, which Baptista preserved all her life; it is not credible that that levity, of which longer continued she here rendered herself conscious, either approached the gravity of mortal sin, or afforded a proximate occasion of it. But neither is it credible that in subjecting the same to Confession and in eliciting a purpose of amendment the Virgin was so negligent, as to have made her Confessions invalid. What then? "It belongs to pious minds," says Gregory, "to apprehend a fault there, where there is no fault;" and the things which preachers sometimes hold out for moving great sinners, to apply to themselves, on account of the interior light, by which they know how to estimate even those things which to others seem most trifling.
e. Neither do I believe, that the prudent Confessor judged the Virgin to be altogether obliged to repeat her Confessions; from her present good disposition, however, he must have judged, that the delay imposed on Communion, and afterward the general Confession to be made, would conduce very much to her spiritual progress.
many in the Franciscan Order observe, from the 2nd weekday after the Sunday in Albis until Pentecost, of which mention is made among others in the Life of B. Felix the Capuchin, by Mathias of Salò on May 18, no. 63.
CHAPTER III.
The spiritual favors granted to the Virgin, now entirely converted.
[18] O my God, now I beseech You, that You be present to me, After she had thus surrendered herself, hereafter going to relate nothing other than Angelic and Divine things; and give grace, that with this stinking mouth and venomous tongue I may explain Your wonderful benefits, granted to wicked me to my confusion and shame: namely, that you, my Father, may not once, but a thousand times be able to say: Well have you deserved, daughter, both that and every evil of yours; what more could God have done, and did not do? And so in truth the matter is. For when I had thus wholly surrendered into the divine will; all the cataracts of heaven opened to me, and the abyss of divine mercy absorbed this sinful soul of mine. Then the benign God came to meet the prodigal son; God began to embrace her soul. then embracing him with paternal arms, sweetly and lovingly He pressed him; then the kiss of holy peace with His mouth not once and again, but many times He gave him. O my heart harder than rock! why are you not broken? what do you do? why do you draw delays? And the highest Goodness seemed, in pressing with His most holy and divine arms my adulterous and sinful soul, unable to be satisfied. Most holily I assert, very often I fled out of zeal for holy humility, and supplicated God, that He would not longer hold my soul constrained in His arms; otherwise I desisted from prayer: but in vain was flight, in vain was prayer applied; for there was no truce for me from His embrace, before it pleased His divine Majesty to grant them. It happened moreover not seldom that, prayer being finished, for no small space of time I wandered, before my soul was restored to itself. Most sweet and most pleasant were His voices to me, full of manna and honey, full of exultation, gladness, and joy, fit to soothe and to make burn with reciprocal love, a heart of stone: but I cannot write the whole, because the Prophet says: "In my heart I have hidden Your words, that I may not sin against You." and to address me interiorly, most sweetly, But truly I could use these words of the Canticles: "My soul melted, when the beloved spoke": and those of the Prophet: "How sweet to my jaws are Your words, above honey to my mouth, [And Your word is fiery exceedingly, and my sinful soul loved it.]" a And most clearly I understood, that in me were truly fulfilled
those words of the Prophet: "On whatever day the sinner shall be converted, I will no more remember his iniquities." And therefore I cast and submerged myself wholly into the ocean of love: * And thus at my peril I learned; That the beginning of wisdom, that is, the principle of the Savor of divine sweetness, is the fear of the Lord. And since according to the greatness of the fear, greater is the sense of divine love, which follows; this immense and greatest love existed in me, because that highest fear, by God's gift, existed.
[19] as a most beloved spouse, Then indeed I loosened the reins to my heart for loving, which for many years from fear of worldly honor I had with the bridle of discretion not without labor constrained; and I let it follow its own impulse b, and I reposed wholly in my most sweet spouse Christ Jesus the blessed; who so called me, because so He showed Himself in my soul and gave Himself wholly, and indeed sometimes under the form of a most benign father; sometimes with such familiarity, that He appeared a dear friend and companion; but for the most part like a most sweet spouse. But when God, as a spouse, enters a pilgrim soul, I believe, for the small experience I have, that sense of divine love to be such, that in this state of life a sweeter and more pleasant cannot be given. So that if that sense had lasted for me further, I would never have wished to be freed from this mortal body; since I seemed to enjoy eternal life and the heavenly paradise in this world. whence steeped in an almost heavenly joy, Nor would I believe, that anything else lay between paradise and that sweetness, [except as much as between the payment of an earnest and of the whole wages; and] that the one is certain and going to endure perpetually; the other uncertain and at any moment losable. But alas for me! not slight is this difference; nay greatest and infinite.
[20] she understands herself brought back to primitive innocence; Wherefore on this side seeing myself so tenderly loved; on that side knowing, that nothing resided in me except iniquity and sin; because in Him, where the sun of justice Christ Jesus lodges as a guest, all things are illumined with the clearest light; astonished from wonder vehemently, sometimes out of profound humility I thus addressed Him: O my Lord, if demons dare to blaspheme You, it is certain to me, that they will more boldly call You a lover of iniquity: I beg and beseech You, my Jesus, that You not, for love of me, allow Yourself to be called by that name. [I am nothing other than mere iniquity; and You deign me with such love? What other name then will they fasten on You, except that, Lover of iniquity?] To these things my sweet God, most benignly answering, said: Know, my daughter, that I am far from being a lover of iniquity: not in iniquity, but in innocence, in which both you were born and now live, I delight. Unskilled in words spiritual, I was wholly ignorant, what to this word, Innocence, of notion lay beneath: yet at length c finding such a word d, and a like benefit conferred on a certain soul by God, and that Christ delights in it, because it is from Him. I asked what these things meant: I will restore to you the first innocence. And certain handmaids devout to God declared that this sense lay beneath: I remit to you your sins, both as to all guilt, and as to all punishment. And so I understood, that up to that time the grace of the guilt and punishment of sins was done me. I supposed besides, that that innocence was a certain adornment of the soul: but I did not grasp, what to the aforesaid Christ subjoined: Just as I delight in My very self, and not in you; for that innocence of your soul I have infused, and it is Mine; and therefore not you, but Myself I love, in My very self I delight and rejoice. And by these things He declared to me copiously, in what manner He is held by the desire or love of no thing, except of His very self, as much in heaven as on earth: namely so much He loves created things, as He has placed of Himself in them: for no thing outside Him and without Him has anything lovable or delightful, whether you search through heaven or earth. And in this manner leaving me instructed, He took care that I not be lifted up by pride or vainglory. But this matter, my Father, is such, that the more about it I say, so much the more remains to be said: and after I had said all the things I can, with respect to those things which in fact happened, I should be thought to have said nothing. Let suffice the things which have been said, that you may manifestly know, in how great peace and tranquility, in how great sweetness and love, in how great confidence and familiarity, in the holy time of that spiritual jubilee, I lived; finding myself very often in divine colloquy, among the dear arms of the heavenly Spouse, in the conversation of the benign and eternal Father, in the grace and consolation of the Holy Spirit.
[21] O time most pleasing, most serene, and most joyful, how into a tempestuous, dark, she laments herself cast down from that happy state, and gloomy one have you been turned for me! O incomprehensible peace, which surpassed every sense, how a deadly war have you become for me! O ineffable sweetness, in what manner into most bitter gall have you been changed for me! O love, which almost compelled me to die, what cruel hatred do you leave behind you! O friendship, O familiarity e, into how great discord and enmity have you been turned! O most sweet arms, how from a place so sublime into the depth of the pit have you permitted me to fall! Woe is me, how grievous is this fall! Now no wonder, my afflicted soul, if all your bones be broken. Now lament, now sigh, now though you cry out: "She sits in sadness, the mistress of the nations, and her tears are on her cheeks, before God and there is none to comfort her. All my friends have gone away together and have forsaken me desolate, all the day worn out with grief. Who therefore will give water to my head and to my eyes a fountain of tears? and I will weep my desolation, my widowhood, and my unhappiness." Alas for me! the crown of my head has fallen, and my eyes lead forth streams of waters, because I did not keep unspotted the divine love of my heavenly Spouse. Let heaven and earth weep over me: let all rational creatures weep over me: weep you, my most beloved Father, (if only a heart of stone be not yours) over your desolate daughter; and see, as I said, if there is sorrow as my sorrow, and if there is sorrow like to my sorrow. and to her spiritual Father. This was and is that hidden wound, which long ago burst my heart for me: now I uncover it to you, now I show it; because to conceal, to cover it longer I cannot: medicine apply, if you can; if you cannot, exhibit commiseration; it will be for relief. I desire patience, I desire tolerance; from sorrow I fail, [struck with grave fear and bitter bitterness; I am devoid of sense, not knowing what I say or do: wherefore if in any word I err, pardon; for this is my fixed sentence:] As much as she was in delights and glory, so much give to her torment and grief. But now let us pursue the begun narration: I will tell, as I promised, the series of my spiritual life, in what manner namely it has been carried out, up to the time of my affliction and desolation; and I will tell with the highest truth and simplicity, as hitherto I have told, by the grace of God.
B. 5, D. 10
[22] He, who is the flower of the field, the lily of the valleys, and is fed among the lilies, Christ leaves in her heart three lilies, wishing to leave manifest traces of His presence in my soul, adorned it with three flourishing and fragrant lilies. The first was a hatred of the world so grave, that if anyone had given me power of choosing what I wished, either to remain in the world an Empress with the certainty of obtaining salvation; or to withdraw to Religion with the danger of incurring damnation: I would have you believe me, Father mine in Christ Jesus, with the highest promptitude of spirit I would have chosen rather Religion, salvation doubtful; that is, a great hatred of the world, than the world with all its pomp and glory, the same secure: and this I would have chosen on account of the capital hatred, with which I pursued it; for the world no longer seemed to me, but that which it was, a temporal hell and an earnest of infernal punishments: and so it is, to the confusion of him, who will not confess it.
[23] The second lily was an interior lowliness of mind, by which sincerely from my whole heart I confessed and believed, an inmost humility, that a greater and more wicked sinner the earth did not bear than I, in no other wise to be saved than by the highest mercy of God; but to be damned, if of His justice account were taken: and thus I reputed myself the viler always, the more He heaped me with greater benefits. And this grace effected this, that I always held all His gifts as lent on credit, not as given as a portion: and so it is true, that truth is lovable, which thus instructed and taught me.
[24] The third lily finally was, an ardent desire of suffering, so that, if He Himself had wished to call me away into His paradise, having suffered no inconveniences and afflictions, an ardent desire of suffering. I would have refused to come: but I prayed and besought again and again with sweet affection, that if so great a benignity, as He had shown and showed me up to then in fact, proceeded from a sincere heart, He would set this sign for me, namely that I be clothed with the same garment, which His most beloved son was clad with; that is, that it be granted me to suffer adversities in this world. But behold so liberal a promise of them was made to me, that four times and more I was filled with them to satiety. At that time straightway I fell into a sickness, this very one, of which, thirteen years having now passed, I have never been cured; and I bore it with such great pleasure, that you could scarcely believe; except only in this last year, in which I seemed to myself not to be able to bear it longer; though at first with full resignation I was willingly sick: but this is not in me, but in the Lord the boasting, since from Him is my patience. And while, as another Job, with a most grievous and mortal infirmity of body I was afflicted, by singing psalms I gave thanks to God from my whole heart.
[25] Taught to meditate the life of Christ, Now the seven months being finished, in which at any moment I seemed about to breathe out my soul, I rose from bed; and Fr. Gregory f, who now triumphs glorious in heaven if it is true, what is said, instructed and taught me the manner of meditating the life of Christ, while reciting the crown of the Blessed Virgin, sufficient for filling three hours. Meanwhile I abounded with such great solace and sweetness, that to make an end I scarcely or not even scarcely could, all things being for me turned into honey and sugar and most sweet manna g. But indeed while contemplating the Transfiguration of Christ our Saviour, things so sublime and heavenly were promised to me,
that I never hear the Transfiguration even named, but I am wholly suffused with a most sweet pleasure of mind; thus carrying out what the Prophet prescribes with these words: "Taste and see." For when I tasted, I was so kindled with desire of seeing Him, that all my prayer was nothing other than a perpetual languor of one loving and desiring to behold His most serene and most glorious countenance: whether I looked at herbs, flowers, roses on the earth, they provoked me to contemplate the beauty of the Lord; and thinking on the Transfiguration, or upward I lifted my eyes to heaven, marked with stars, I wholly failed with languor, saying: "The heavens declare the glory of God, and the firmament announces the works of His hands." O my sweet Jesus, if with such great elegance shine the works of Your hands, how greatly will resplend Your radiant face? Show me Yourself, show me Yourself, show me Yourself, most benign Lord: why do You let me thus languish? You alone are my life and my hope, alone the love of my heart and soul; [why do You hide me, why do You conceal from me Your most holy face]? she is kindled with desire of seeing Him: This was that time, in which I no longer fled Him, as before; but eagerly followed, in the odor of His ointments; saying to Him: "Better are Your breasts than wine, and the odor of Your garments above all aromatics; would that You would kiss me with the kiss of Your mouth h!"
[26] and having long prayed for this, When with such desire I had been much agitated and had suffered i, He thus rendered me partaker of my vows, that, while I asked to see His glorious face, He turned His back to me. Nevertheless sometimes saying to myself: This Jesus of mine grants me all things obliquely: truly then obliquely was I heard and understood; but directly was I rendered partaker of my vows: for I remained from then in every way pacified and possessed of my desire. Now hear, if you please, in what manner He for His infinite goodness and mercy showed Himself to be seen by me. Devoting myself to prayer sometimes, from signs I perceived not doubtful, that He Himself was present to my soul; and when He was preparing departure thence, He said to me: If you desire to see Me, look back. I looked back: and like a man, who departing from another, turns his back to him and pursues his own journey, He fled from my soul. As soon as I began to see Him, He was distant from me more than six paces; and He walked straightway through a hall long enough, at the end of which was a little door, such as is proper to chambers: and I saw Him as long, until on account of His tall stature of body with bent head, He passed out through the aforesaid little door; [nor afterward either He, or the hall, at length she follows in a wonderful manner, or the little door appeared anywhere to my eyes: and thus I saw the back, not the face of Him.] He was clad in a most white garment, and ankle-length, which surpassed whatever of whiteness this world has; and with a border, adorned with golden letters of the thickness of one finger, He swept the ground. The letters however I could not read, both because they were far off, and because He Himself, although modestly walking, nowhere stopped. About the loins He was most slender, girded with a girdle of solid gold, two fingers wide. With head and neck above all men He was eminent: His hair seemed gilded, hanging down to the girdle; gently curled: the top of His head, however, it was not permitted to see so accurately, that I could ascertain, whether He wore a crown or a diadem, or a circlet of roses and flowers woven together. He Himself did not wish, that these things become known to me: and I believe His head was adorned with so neat an ornament, that I was not worthy to take it in with my eyes. But the golden and copious hair, hanging down through broad and well-proportioned shoulders, the most white and most beautiful garment increasing the comeliness, [so greatly commended Him, that beholding I was rapt into admiration and stupor].
[27] In those two and a half years, in which meditating better things I remained in the world, with many graces and gifts from God I was prevented; of which here mention I do not make, judging it better of many few, than of few many things to say; and many other favors throughout the two years. because that conduces to my greater peace. Know however most certainly, my Father in the Lord, that in that most tranquil time there became known to me all, which I have suffered, straits and afflictions, just as manifestly it will appear below, that I might prudently and patiently bear them. But alas, wretched and unhappy me, who neither the one, nor the other in fact fulfilled! because I governed myself no otherwise than a sheep: and therefore I cannot but lament my slothfulness, saying: O all you, who pass by along the way of divine love, attend and see, if there is sorrow like to my sorrow. That unhappy soul, which was the spouse and secretary of the most high God, and lay in saffron, embraced the dung of the most stinking devil.
B. 6, D. 11
[28] When therefore the fullness of time came (because all things have a time) in which I was afflicted and tested, whether I were gold or lead; tested by infirmity, Prepared for much tolerance, tested by temptations, threats, prison, by all things, God helping, I repaid to him his own coin, that is, I despised blandishments, and sickness and threats with desire I embraced k. God willed at length wholly to free me, just as He had promised, from the Egyptian servitude of the world, and from the hands of the powerful Pharaoh, who for two and a half years had a hardened heart, and who with his own mouth said, that if I did not fear the scourges of God, he would never permit me to enter Religion. and the father's assent being at length obtained, Therefore having despoiled Egypt, laden, I say, with treasures and spiritual graces, with dry feet, that is, without even the least labor or passion, I passed over the Red Sea, the inflated, I say, and swollen pomp and principality of the world: which red things indeed appear, that is, the eyes they delight, as the red color is wont; but in truth they are not beautiful, because besides smoke and fire kindled from straw, which quickly perishes, they have nothing. And when turning myself I looked back behind, I saw submerged in that very sea with his whole army Pharaoh; that is, the demon with all his snares, vices, and sins. And in this manner I was carried over into the desert of holy Religion, into the sacred monastery l of Urbino, you witnessing, you present: where in truth, my Father in the Lord, I was filled with so great joy, she enters the monastery of Urbino. when I saw myself escaped from the world and its snares, that with Mary the Prophetess I could deservedly say: "Let us sing to the Lord gloriously, for He is glorified, the horse and the rider He has cast into the sea." And it might indeed be, that some other should desert the world with as great pleasure and delight, as I: but with greater, I cannot believe. Nor wonder, that I have brought into comparison the dignity and figure of the Jewish people, with so many gifts of God and benefits heaped: for there does not occur to me, to whom I might rather compare myself; both on account of the infinite benefits, which from God I have received; and especially on account of my infinite hardness and ingratitude.
ANNOTATA.
d. "In a certain book."
"And whatever I thought of did not present itself as past, but as if I were corporeally present and assisting at all the words and offices of the glorious Virgin and the boy Jesus, whom I seemed to accompany on their laborious journeys."
k. Explaining the matter Pascuccius says, that the father of the Blessed, through the death of Nicholas, his nephew by an elder brother, made head and lord of the whole House of Varano, likewise leader of the Venetian forces, and looking to nothing other than the increase of his state, wished by all means to compel his daughter to a marriage, by which he might augment his affairs by some powerful alliance.
"This monastery was chosen, because there some time before Baptista Malatesta had taken the Nun's habit, the former wife of Guido of Montefeltro, afterwards named Sister Hieronyma, by the name of doctrine most celebrated among the writers of that age: and there also had lived Elisabeth, the former wife of Petrus-Gentilis Varani, who after the slaying of her husband perpetrated among the Recanati, made religious at Foligno, and brought into suspicion before Pope Nicholas V, that under the pretext of leading a monastic life at Foligno she intended to bring back the city to the dominion of the Trinci, kinsmen of her former husband; and therefore ordered to migrate; by the intervention of certain Italian Princes she had obtained the monastery of Monte-Luce, with twenty-one Religious who had followed her from Foligno: but the seven years there being spent, by the command of Calixtus III, at the prayers of the Duke of Urbino she had passed to Urbino, and there had erected the aforesaid monastery from the foundations, and with great probity had governed it. But then there were living there Francisca Varana, the daughter of that same Elisabeth, likewise her cousin Euphrasia Chiavelli of Fabriano, Emerentiana Colonna, Clara Cappelli, Bernardina Baglioni, and other most noble Virgins. Jacobillus writes Camilla added to them in the year 1481, November 14, which he could have had from the register of the Urbino monastery."
* D. 12
CHAPTER IV.
The novitiate at Urbino completed, Baptista professed returns to Camerino: in both places she suffers certain divine things, here also she beholds St. Clare.
D. 12
[28] And thus far indeed concerning my spiritual life led in the world, Having put on the habit, where through the intercession and merits of the most glorious Virgin Mary, asked this by me, I felt a single spark of divine love. And truly it was only a single one, compared to that fire of essential love, eternally seething; [yet which so much and in such a manner blazed, that with my bosom either to carry or to hold more I could not nor would, and very often and again I cried out: Nothing more, Lord, nothing more.] Now further I will pursue the things which happened to me clothed in the sacred habit of St. Francis. As in the material desert is found the song of birds, the beauty of flowers, the secret lairs of animals, as Ubertinus says; so in the sacred monastery of Urbino I found the most sweet song of devout prayers, the beauty of good examples, the secret lairs of divine graces and heavenly gifts. And moved by the Holy Spirit and provoked, I blazed with a vehement desire of penetrating to the interior of the desert, that is, to the most sacred pains of the inmost heart of my most sweet Jesus. At that time from my heart I sent away a farewell to all the sweetness of heavenly manna; not that I loathed it, she renounces all spiritual taste like that elect and equally ungrateful Jewish people; but because out of holy humility I thought myself unworthy of it, and feared lest it be reckoned to my debt rather than to my capital. But I prayed
from a pure and sincere heart to God, that with the most bitter and venomous foods of His most holy and myrrhed Passion He would nourish, satiate, and fill me; for those alone my soul desired and thirsted, those alone it coveted and burned for; and it could with the beloved Spouse in the Canticles say: "A bundle of myrrh is my Beloved to me, He shall abide between my breasts."
[29] Then I determined, whatever time was spent on prayer, wishing to enter into the heart of the patience of Jesus, to transfer to the meditation of Christ's Passion, and not wishing to apply my thought to anything else, with the vigor and impulse of my whole mind into the most bitter sea of pains, with which the heart of Jesus Christ abounded, I was loosed, eager to immerse myself in them if I could. Nor ought it to seem a wonder, that a desire came upon me of entering Your heart, most sweet Jesus: since there long ago You had shown my name written in golden a letters. [O how beautifully there appeared in Your reddening heart the golden letters, capital, ancient, expressing these things:] I love you, Camilla! b And this therefore You exhibited to me, good Jesus, in which she had once read herself written, because I greatly wondered, that You pursued me with such great love, and that in excusing Yourself You said, You could not do otherwise, because You bore me written in Your heart: and lifting on high Your glorious arm, You bade me read the above-recited words. O my soul, why are you not comforted a little, mindful of so great a good and love toward you of your most beloved Jesus? But you will say, I know, I cannot; since the memory of those things so far is from corroborating me, that it is for most sharp arrows, which pierce my heart; and so I cannot be satiated with lamenting: O all you, who pass by along the way of divine love, attend and see, if there is sorrow as my sorrow.
B. 7.
[30] Now indeed, that we may return to our purpose; when with such desire in prayer and meditation persevering in those two years, and at length she finds it bitter beyond measure, in which before I returned to Camerino I remained at Urbino, by the admirable grace of the Holy Spirit I was introduced into the most sacred bridal chamber of the myrrhed heart of Jesus Christ, the true and only most bitter sea, to all intellect both angelic and human unsailable; and in that sea very often I would have been submerged, if the powerful hand of God had not helped me. For much more grievously could I bear the harshness of my sorrows, than the sweetness of love itself; saying: No more, no more, Lord Jesus Christ, I cannot any more; I am submerged, because this sea lacks bound and bottom. Then to me God, not paradise, appeared, as at first; but a cruel hell: and indeed out of holy simplicity frequently I called Him by no other name than of Hell, because I thought nothing else fitting to Him. But for the present concerning this matter I say nothing more; it will be said elsewhere: this however I will not omit, that although there were participated to me so great mental pains of His, as my soul could tolerate and hold [by the gift of the Holy Spirit]; nevertheless with respect to those, which were, I understood mine so to be related, as a little grain of sand, and if anything smaller than that can be conceived, with respect to heaven and the whole earth.
[31] In that time c, in which at Urbino in the sacred monastery I lived, she herself well prepared for it by the desire of suffering. my soul, the sun of divine justice communicating its heavenly influx, in a wonderful manner flourished with diverse flowers and desires pleasing to God, so that it could truly say: "Flowers have appeared in our land": yet above all there sprang up more gladly and flourished that flourishing lily, which already from the beginning of my conversion had been planted in the barren earth of my soul; that inflamed desire, I say, of suffering adversities. That above all the rest in this most sacred time by the royal hand of the true Ahasuerus Christ Jesus the blessed was cultivated, and with the water of His mental pains irrigated, and largely watered, so that although very often I was near to death, yet I frequently prayed God in this manner: O my Lord, when will You lead me into those fat pastures and pleasant gardens of pains, where Your elect and beloved sheep grow fat? O my Lord, much You defer to confer the things, which You promised! act, shortly, suddenly: my Lord, further patience fails me: on account of my many sins let it not repent You to pay Your promises; deprive me not, Lord, of so great a good.
[32] After these things there followed the calamity of my Profession, disturbing and shaking the whole Religion Lords; There began therefore about the time of her Profession a tribulation, which what event it had to write for a certain reason I omit: but I do not wish anything else to be thought, than that I did not wish to write it.] This I do not wish to keep silent. Namely that the earth was indeed disturbed by reason of my Profession; but in the heavens the rejoicing Angels celebrated a festal day with the highest gladness; and this hold as most certain, most beloved my [in Christ Jesus] Father: for not from report this I assert, but from clear knowledge; and would that as certainly all sinners obtained heaven, as that is true! Nor however do I bring my mind to believe, that heaven so exulted for my sake; but rather for the sake of this monastery, going to receive much profit thenceforth, on account of the disturbance moved for her sake, both on account of my profession, and on account of the glorious and angelic prey, which snatched from the world, in that same sacred place ought to abide. And so it was just, that the demon should sow on earth the tares of disturbances, whereby in the heavens the Angels should exult. These things I would have noted, namely that in that year of my tribulation you were elected Vicar e, which office long before you had not borne, nor afterward did you discharge any more; God so willing, that, just as through His goodness and grace you had been the cause and beginning of my salvation, so to the middle and end also you should labor: to the middle, I say, when with desolation and sickness of mind I was afflicted; but to the end of those things, which from September to this very time I both have done and do. [And indeed it was fitting that you above the rest should then be Vicar, since he to whom she writes was Vicar, as one who had been the cause of so great a good, that you should be partaker also of so great troubles and disturbances, as throughout the whole Province among the Brothers and Sisters, and among seculars both of lower and of first rank, existed. Hence certainly and evidently I know, that as from troubles you were not absent, so God willed to yield to you a part of all the goods, which are done and to be done in this sacred monastery. And indeed although you greatly strove, that in the time of your Vicariate the place be not accepted, God afterward willing you changed your sentence:] and it was likewise necessary, that you should be the one, and not another, by whom the place at Camerino received, who by your authority and presence should enclose us here, and give a beginning to this sacred monastery. [O! flee though Camerino, flee as you please; this is certain, that in no part of the world has so much fruit and good been done by you, as at Camerino. Hence the devil, by no means ignorant, how greatly you have there hindered him, makes you hate and flee that place. And these few things with filial confidence I have said.]
B. 8.
[33] After I through the obedience of Your Reverence, from the Apostolic authority granted to you, and she herself was enclosed there. together with other venerable Mothers into that monastery Majesty, that I should return hither; another sign from God for my certainty and consolation I obtained, more noble and manifest, namely this. On the second Friday from our entrance into this monastery g Sister Constantia, well known to you, at the fire was sitting perchance, while I was sewing there; when she sang h a hymn, whose beginning is this: "Anima benedetta dall' alto Creatore," etc., and I answered her singing and by turns between us we pursued it, Rapt into ecstasy, until there was come to those words, "Risguarda quelle mani, risguarda quelli piedi, risguarda quel costato." Then indeed I could no more: from anguish of heart I sank back into the bosom of the Sister, closing my side, and thinking it nothing other, than the usual bodily ailment that often otherwise befell me, when in truth it was then spiritual: for my soul was rapt into that mystery of the afflicted mother, embracing her dead son with maternal embrace. I perceived present the sonorous, hoarse, and tearful voices of that most holy Mother: I heard the most loving and most mournful disciple Magdalen, with a clear voice crying out, My Master! There beat upon my ears the bitter lament of the beloved disciple John, with a shrill and subdued sound saying; she is present at the mystery of the deposition of Christ from the Cross, My Father, my brother and my master: and in like manner the rest of the beloved Marys lamented. That state of mine lasted until the first hour of night and more, begun a little before Compline; and would have lasted the whole night, had I not myself done violence to myself, that I might recall my mind, and lighten for the Sisters the sense of grief. For as long as I was so affected, sometimes I heard the Sisters most clearly, sometimes less clearly; but when the voices of the glorious Virgin Mary were intent, nothing at all did I perceive of this world, as if the soul were exiled from the body; and from time to time tears burst forth from my eyes, when I felt the things that were done and said about me. Returned at length into my very self, so wearied and afflicted I found myself, my face so changed and transfigured my body, that for fifteen days following I seemed to have come forth from a sepulcher.
[34] and by it she understands her migration to have pleased God. Now before that happened, either scant or no memory had I of that mystery, namely of the Virgin Mary, holding the corpse of her most beloved son constrained in her arms; but my whole mind tended either to Him affixed to the cross, or to the Lord praying in the garden; and this among all the mysteries held the first place. But from that time I was always most devout to that mystery, leaving in me this true sign of itself, that for more than two years I could not behold ladders, hammers, nails, pincers; although in the time of my rapture, which indeed I remember, I did not see such instruments. And this is that sign, which I say, was given to me, that I might know, that my return into this place pleased God; and therefore, O all you, who pass by along the way of divine love, attend and see, if there is sorrow as my sorrow. * Just as the Apostle says, that the Hebrew People was baptized in water and fire i: so my soul wished first to be baptized with the water of tears of contrition and devotion, then with the divine and seraphic fire. Now you will understand, in what manner God willed to baptize it with fire and purge it from faults, contracted in the time of tribulation, that, what by grace
belongs to the divine Majesty,] He afterward heaped it with new gifts and benefits.
D. 13.
[35] The year of my tribulation had expired, in which I was afflicted with bitter sorrows, God so disposing, on account of my more copious merit and crown (for not on account of any other offense, as you know, did it happen, than that I wished a beginning to be given to this monastery under the title and Rule of the poor Sisters of St. Clare; bidden by Peter Moliano the Vicar to confess generally. just as by God's grace at present it obtains) when our Pastor and Vicar elected was that glorious soul, that holy soul, and truly blessed, on account of the miracles, which both in life he wrought, and works after death; Brother, I say, Peter k of Moliano: who coming to our monastery sometime, after many other things said to me, the Sisters frequently present: Are you Sister Baptista Varana? Prepare yourself, Daughter, for Confession, he first excuses this, because I wish to receive it before about to depart I commit myself to the way. To whom I straightway: There is no need for me, Father, of Confession. And he: Daughter, thus it is inspired to me; and therefore I would have you expiate your faults, knowing, that thus it is for your good. But I replied, That it was not. Then he again: Dismiss the Sisters, and bring your step hither: because that it ought so to be, from inspiration I have known. l And when I would not, he asked: Why do you shun Confession? And I answered, Because there is no need of it. Which answer when it seemed to displease him not a little, he said hissing: Away with such an answer; do consider the matter better. O my Father! very benign you were toward this inhuman one.
[36] One day then interposed from his departure, my whole heart began to be gnawed, then instructed by a new light, and itself to reproach me with my inhumanity, saying: Very contumeliously m I answered the Father Vicar; truly with him I will lay down my conscience by Confession, when he returns: and this I wrote to him, asking, that of my obstinacy he would make me pardon: and in a few days so much that desire of confessing grew, that with a copious light disclosing many things, which from neglect of conscience I had never washed away by Confession, a place of rest none I found: and therefore I could not but by letters insist, that he would hasten his return. But he, as an experienced physician, wove delays, that he might excite in me a more vehement desire, as afterward he testified to me. But those delays lasted from the Chapter until the festal light of the sacred Stigmata me so great a sorrow of sins (to be deplored with bitter tears as much as not yet remitted, she makes it with great fruit. as not yet remitted) sprung from this, that I had offended the infinite goodness of God, and joined with so great hatred of myself, that from my whole heart I desired to the Father Vicar after Confession to be supremely abominable and detestable. But indeed to me desiring, that he should detest me, God promised it would be that thence he should conceive greater love. And indeed my sins being expiated at his feet by general Confession, with much divine illustration and hatred of myself, so great consolation and pleasure he took, that thenceforth he pursued me with holy love more tenderly, than any other spiritual daughter in this world. And these things I certainly know. But I after Confession even with greater, than he, solace and joy suffused, with tranquil mind thenceforth always was.
D. 14.
[37] A few days interposed, she exhibited herself to be seen by me, not only at the time of prayer, Afterward she presents herself to be seen by her, but almost every other time also, a certain Sister of our Order, her head covered with a black veil, as one of us, most beautiful clearly; and her so clearly I beheld, that never with bodily eyes have I seen any thing more clearly and more gladly, the eye by which the soul saw conciliating a sweetness more limpid, than the corporeal sight could. She moreover exhibited to me singular affability and love with a most glad and beaming countenance: whence I taking very much pleasure, at such a spectacle I clung, from stupor and admiration almost estranged from my senses; nor could I imagine, who she might be: and for this very cause she seemed to applaud herself and to rejoice, and as if to say; Do you not know me? As often as she came into my mind, suddenly from a particular instinct I bent my knees before her, however much at table, at the fire, a certain glorious and lovable Sister: at the gratings I might sit; and to her wishing for her benignity to lift me up from the ground, I by no means assented, thinking it fitting for the cause of veneration, that I be present with bent knee. Her eyes from beauty, as she was wholly most beautiful, seemed to dart rays: she exulted and rejoiced with me, not knowing for what cause or for what, wholly gracious, wholly benign. And these things often and often happening lasted longer; fifteen namely, that I may say something certain, days. In age she would have lived forty years: and when after these things she had disappeared, never thenceforth, as not before, to my eyes was she seen.
[38] Meanwhile I not even by a shadow ever suspected, that she was St. Clare, our Mother glorious and standard-bearer, because never did a desire come upon me of seeing her in this world, whom she understands to have been St. Clare. but only in the other. [But hear, my Father, what this daughter, or, shall I say, your sheep, thought? Always I resisted, that any Sister brought from elsewhere be received here; and that out of good zeal:] I believed therefore her to be of that kind, and by God's will to be placed here, and therefore shown to me, that I might be not contrary to her, but propitious and benign; and I said in my heart: Will any one live either slothful or less content, when she shall be received into our monastery? By the mere nod of her eyes she will console us. Finally when she altogether vanished from my mind, with so great love and devotion toward our glorious Mother St. Clare I was continually inflamed, that of doubting a place is not left, but that it was she: and if ever through the merits of Christ's blood I obtain paradise, her among thousands of thousands I shall know, embrace, and say; My most sweet Mother, you were she, who in the world visited me. Alas for me! what I was, and what I am! and therefore, O all you, who pass by along the way of divine love, attend and see if there is sorrow as my sorrow.
ANNOTATA.
of the Blessed had been given in baptism, but was changed in Religion.
d. Pascuccius thinks the cause to have been, that the father wished his daughter, drawn out from the monastery, to give in marriage, as in fact was done to her cousin Genevra, the daughter of Rodulphus Varani and the widow of Mutius Columnensis, the Blessed having entered there. Rather I would say the father wished, supported by Pontifical authority, that his daughter to some Camerino convent, of laxer institute though, and perhaps of another Order, be transferred; and this from what followed afterward I seem to myself to understand. For he did not acquiesce sooner, than he saw his daughter at Camerino in a new monastery of the old observance founded for this (for she herself did not wish to dismiss poverty dear to her). But when below at no. 35 she says, that the year of that her tribulation first expired, when in the year 1484 already established at Camerino, in peaceful possession she was of the observance there instituted; that tribulation seems to have begun in January or February of the year 1483; but that it be said to have begun before Profession, it is necessary that this was deferred to 15 or more months from the habit taken up.
f. Jacobillus in vol. 3 in the Supplement to April 7 writes, that in the year 1484 on January 4 the Nuns were brought thither, where before he says were Tertiaries Gonzaga, some of whom remained there having taken the Rule, for others provision being made elsewhere. Pascuccius calls it the monastery of the Belmaneri, under the Olivetan Congregation, whose remnants were thence translated to the extremity of the Burgh. Waddingus to the year 1483 thus writes: "Julius Caesar de Varano, and the citizens of Camerino, this year on the 6th of the Kalends of September asked the Pontiff, that the Order of St. Benedict being suppressed in the ancient and almost ruined monastery of St. Constantia, in which only one decrepit Nun had remained; it might be permitted from the price and the rubble of the same to construct another monastery of the Order of St. Clare, according to the primitive institutes of the same Order, under the invocation of St. Mary-the-new, and the governance of the Friars Minor of the observance, in another more convenient and more honorable place. The Pontiff assented, on this condition, that the church of St. Constantia be not profaned, but in it sometimes Masses be celebrated, and the decrepit Nun be provided with suitable sustenance." Hence those Relics of St. Constantia Virgin and Martyr, which Gonzaga says were had there. But in all eight were first enclosed there, says Jacobillus in the Supplement.
g. Therefore January 16, for in the year 1484 Bissextile with Dominical letters DC, January 4, on which we said they entered, was a Sunday. The Camerino MS.: "On the first, nay second, (if I rightly remember) Friday."
by Arturus in the Franciscan Martyrology on July 25, and deservedly; for Jacobillus testifies of him in vol. 2 at the said day, that his body in the twelfth year after death found whole, and translated to the new convent within the city, rests under the high altar. But he died on the feast of St. James, while in the choir the Te Deum was being sung. In placing his death in the year 1489 all err: and the error Waddingus acknowledged and retracted in the last volume, a letter being found in which the Blessed says, that she had transcribed many of those things which she had written before and begun at Urbino, on the last day of January of the year 1491, six months from the death of the Moliano one having passed: he had died therefore in the year 1490. Of his miracles moreover some Waddingus relates to the year 1489 no. 34.
* B. 9.
CHAPTER V.
Other divine favors toward Baptista, and the testing and tribulation that followed them.
B. 10 D. 15
[39] Wonderful are Your testimonies, O Lord, and to the soul
seeking You too credible. [Under the firmament of heaven there are not testimonies clearer and truer, than God's; and to you, Reverend Father, who seek Him in truth, they are too credible. Located in spirit by two Angels at the feet of the Crucified, Therefore I will not conceal, Lord, Your praises from my devout Father;] but I will narrate them, to Your magnificence and my confusion; [yet not to the incredulous and senseless; but to you, my Father; because I know, that he who tests, believes.] But you, Angelic spirits, of whom some things come to me to be remembered, suppliantly I pray, that you be present to me; that truly into light I may bring forth the affability and benevolence of you, exhibited to my ungrateful soul. Few days had elapsed, from when the holy Mother Clare had withdrawn herself from the sight of my soul; when there appeared two Angels, clad in most white garments (such as I had long ago seen Christ the Lord wear) and comely with gilded wings: of whom the one took my soul by the right, the other by the left hand, and lifted it on high, and placed it at the feet, affixed to the cross, of the incarnate Son of God; and in that manner for more than two continuous months they held it: I meanwhile to walk, speak, and do whatever I wished, seemed to myself without a soul, fixed there, where by the Angels, never thence departing, it was held. and there detained two months, Nor however do I remember, that I ever before felt a desire of standing always at the feet of Christ. That time elapsed, they restored the soul to its body, so great thenceforth love and devotion toward the Seraphim remaining for me, that nothing else I wished to speak of, than of them; always with ardent affection and prayer asking, that one of them to me, as once to Isaiah the Prophet, would fly.
[40] And when often through many days having prayed, of my vows I was not made partaker; I turned sometime my prayer in the morning time before Prime to the sweet Mother of God, and with a certain holy impatience I said: O most sweet Mother, O most benign Queen, she asks one of the seraphim to be sent to her: I know You to be the Empress of the Angels, and that all obey You as their Lady; I pray You, most sweet my Lady, command some Seraph, that to me he fly, just as he flew to a the Prophet Isaiah: You know, my most holy Mother, how greatly I desire it. And she, not suffering my prayer to be drawn out at length, suddenly promised of her own accord, that she would send what was asked: whence very glad with my whole heart I exulted. After some days at night, Matins finished, to prayer I gave myself, and a desire came upon me of meditating more attentively the greatness of divine love toward creatures. That manner of praying was little used by me, and the love of God toward creatures being seen, but I permitted my mind to follow, where it was drawn by God; and the beginning of my thoughts was of things lowest and most abject; but soon in an ineffable manner I was translated to the sublime and divine, [and I entered a sea so high and deep, that twice or thrice I wished to retrace my way, if I could]. Nor was that a reasoning or a vision, but a certain light, by words altogether inexplicable b. [Yet I will say for your consolation some things, namely three, for the rest cannot be said, but only by God's grace considered. The first is, that contemplating, of what kind and how great are the benefits afforded us by the most benign and most clement God out of love of us, we shall find, that we remain debtors of two things, which by paying we shall never be able to discharge: namely of the love, with which He Himself first us, than we Him, loved; and of the passion, which for us most vile little worms, full of stench and offensiveness, He underwent: and these two are an insoluble debt. and more intimately known how great in it, The second was, that all our love toward God is as it were a most evil hatred, all praise as a curse, all giving of thanks as a blasphemy; if it be considered in what sublime degree those things are owed to so great a God. The third finally, which I saw clearly and most manifestly, is, that the glorious Mother of God, together with all angelic and human nature, does not suffice to pay thanks to the divine goodness, for the creation of one most vile little flower of this earth, produced for the cause of our utility, on account of the infinite excellence and greatness of the Creator, and our vileness and abjection.
[41] Now indeed, my Father, I would have you think, in how great an abyss I found myself, considering so great benefits of His conferred on me, to be nothing other than flowers and herbs. Then namely I truly despaired of myself, and of every good work of mine: then I repudiated from my whole heart all spiritual delights, that I might not add debt to debt and ingratitude to ingratitude; so that, she learns that our things are nothing compared to His conferred if Christ had appeared to me, I would have closed my eyes, that I might not see. Then with head bowed on the earth I asked of God grace, that He would continually to the very end of my life without intermission place me at the most clement feet of His crucified son; and that all the time, which I should pass there, be imputed to me, as if blaspheming God and fornicating spent (for I was certain, that both that and every other evil I would have perpetrated, if with His merciful hand He had not held me) finally that after death He would send me, where to His honor greater it should please Him, even in hell to dwell most willingly, because His will alone, in me and through me to be fulfilled, was in my prayers; that was for me as beatitude, that as reward, that as glory.] I saw so immense and by no bounds circumscribed, with which God embraces creatures, a love, that returned into myself I could not but exclaim: She has present to her the feet of Christ for a whole five years O folly, O folly! for I thought no word could be found more fitting for so great a love. Then there were granted to me those most gracious feet, of whose possession for five years I rejoiced with continual memory of them and peace so great, that if I should tell it, I should be thought to speak incredible things. Now of those feet bereft, now of a garment so rich despoiled, now of the treasure of my heart so opulent deprived I am. O feet, O sole and only hope of my soul, how can it be, that I live without you, who were the life, heart and treasure of my soul? O my Jesus, at least for the space of one hour grant them to me, [and though You thrust me down to the lower regions, gladly so I will go to them]. So great a copiousness of tears, I know, I would pour forth, so much I would embrace and kiss those most holy wounds, that my heart would burst for me, and afterward she bewails them taken from her. and so this wretched and stinking body would be destroyed. O most sacred feet, for love of you it is a pleasure to me to see the feet of all, to handle, to kiss, to embrace! O most sweet feet, into how great bitterness for me are turned the banquets, over you celebrated for me, [such were the devout lamentations, filled with love and piety!] O lovable feet, never had I believed, that this place was to be interdicted and taken away from me, where adulteresses and harlots have found asylum! Alas for me, and a thousand and a thousand times alas for me! how much more calamitous and unhappy am I than all other sinners! [O most clement feet, did I not spare the weariness of him, to whom these things are written, this whole all-of-it [c] Friday day with such sighs and lamentations I would give!] Nor wonder at these things, my Father; because just as gold all the rest of the metals surpasses in splendor, so this sorrow than all the rest of the torments is more painful to me; I believe, because longer this grace than others I enjoyed. And therefore the cithara of my confidence is turned into mourning. Most pleasant and most sweet those feet have made me wander from my purpose; but with the grace of God I will pursue now and weave to the end, the web which by His grace and inspiration alone I have begun.
B. 11 D. 16
[42] That light, of which just now, vanishing, so great a fire settled in my soul, that with the highest truth I dare to say, Wholly kindled with divine love that it truly inflamed burned with this immaterial flame, just as material things by a material one are wont. There endured moreover this fire, if I rightly remember, easily three months d; and it was a desire of going out of the prison of this body and enjoying Christ, a desire exceeding measure, a desire so great and so intense, that, if I should say it, I might fear, lest credit among hearers I find not. [But God knows, that I speak true things]. The desire was so seething and inflamed, that through the summer in my body I seemed to carry about the infernal pains; nay these I thought a refreshment, compared with mine, she desires to die and to be with Christ: never thenceforth to be sought by me, except in the hour of death: because dying with such desire, not to die, but to a wedding to betake myself with sounding organs I should seem. Then I could say with the Apostle: "I desire to be dissolved and to be with Christ." And with the Prophet: "Bring out my soul from the flesh to confess to Your name; the just await me until You reward me." Then clearly I knew, that of the Seraphim some had flown to my soul, just as had promised, their and equally my most sweet Empress, the most holy Mother of God.
[43] who sweetly consoles her concerning the delay, Meanwhile I vehemently afflicted and tormented, both in soul, and in body, by this ardent desire, most bitterly lamented and sobbed, praying instantly God, that from the misery of this body and the world He would snatch me. Whence one day at the time of prayer, to me asking this very thing more instantly of God, there seemed Christ the blessed to show much commiseration, and surrounding with one arm my soul to apply it to His breast, saying again and again, Do not so greatly weep; but with the other hand the eyes of my soul He wiped; for that lamentation was of the soul, not of the body, although also corporeally most copiously I wept. But indeed so far is it, that those most sweet words of Christ should diminish my sorrow, because for His life others prayed. that rather into tears wholly they dissolved me, praying more ardently, that from this custody He would bring out my soul. To which petition He at length answered; Not yet can I; and at the same time His most powerful hands He showed me, in various ways bound and constrained, saying: These are the prayers of your Sisters the Nuns and of the Brothers of the Observance, which for you they pour forth, that you not die: be patient.
[44] What now I am going to relate, I know not indeed whether before or after it was in the manner said. [She understands why she is tormented by that desire, whence the Seraphim rejoice,] Feeling sometime so great a spiritual fire that to bear it I was not, I turned myself, as if destitute of senses, to the Seraphim, lamenting and as if repenting, that the presence of them by prayers from God I had asked, saying: O spirits most sweet, I so fervently your access to me asked, thinking, that he who in your presence, the same also in paradise rejoiced, because you to God are most near; by what fate then after your coming
do I endure the pains of hell? I am ignorant indeed, what you bring with you. Then they with me most familiarly, just as conversing with an acquaintance and friend, said, What for you is a cause of pain, for us is of pleasure: with the flame of vehement desire indeed you seethe, but as long as you are held by the body, you lack the presence of Him who is present to us: and therefore so grave a torment is to you, as the desire is ardent. and that she has more fire than light. But for us, an intense desire always having with the presence of the beloved, the pleasure is intensified according to the intensification of the desire incomprehensibly. After these things they declared to me, that the inmost presence of themselves with God is of such kind, that God without them, or they without God never either are or could be. They declared moreover, that so close between the Seraphim and the Cherubim there intervenes a conjunction, that neither could ever without the others in the soul dwell, subjoining: True indeed it is, that in one soul the Cherubim obtain the first place, in another the Seraphim; but in yours, to us Seraphim the principality has fallen; and therefore in you the fire prevails over the light. And so in truth the matter was. For although the light, as above I mentioned, was for its intensification incomprehensible; nevertheless it by three parts surpassed the fire. And hence most clearly I understand, that those two Angels, who so long held me brought to the feet of the Crucified, were one a Cherub, the other a Seraph. This is that fire, by which I said I was baptized and purged, a pure and general Confession being added, made to my glorious and blessed Father Peter of Moliano.
B. 12 D. 17
[45] Truly the Sacrament of the Eucharist is the bread of Angels. Thus I speak, A great hunger for the Eucharist because after the Angelic visitation so great an appetite and hunger for the most holy Sacrament remained for me, that to fill it in no way could I: and hence for almost two continuous years to the sacred table on every Sunday I came, desiring daily to frequent the same: but to me thinking, that until the eighth day from it I must abstain, from sorrow my mind failed. Thus three years before f, than my tribulation began, I found rest and rejoiced in my mental and Angelic peace. Then all the ways of Sion, that is, of holy Paradise, to me lay open free, level, unobstructed; and I ran through them swiftly, desire and pious prayer removing every impediment. she joins it with continual meditation of the Passion. Then truly, my Father, either I had, or seemed to myself to have an angelic and heavenly rather than a human and earthly heart: nor any other pride in it did I feel except this; that if any one then had said, that I would come to that state, to which to have come you know, never would I have brought into my mind to believe, that it could be. This, I say, in my heart pride I felt, of nothing besides conscious to myself. Then that holy meditation I instituted by a singular gift of the Holy Spirit, by which I desired, as I desire now, that all the days of my life into the holy Friday be turned; kindled with desire of lamenting always the most bitter Passion of my sweet Jesus, that in the hour of my death there appear to me resuscitated and glorious. From that time, neither of Easter, nor of Christmas, nor of any other festal light, by the Church wont to be celebrated, a distinction with me was; nay not even on holy Friday could I do anything other than attend to the accustomed exercise. True indeed it is, that my thought rapt me as if unwilling to recall the mysteries, which the Church militant on feasts represents; when nevertheless fixed and firm it was for me to persevere in the meditation of the Passion, that which I had instituted, when I desired my whole life into the holy Friday to be turned. And so the last things answer to the first, that is, just as on holy Friday I began through your holy sermon [g] to work my salvation; so likewise on the holy Friday of my meditation, I end the relation of my spiritual life, to be made to you, who were the beginning.
[46] I had passed in this manner through the desert of this world, abounding in delights, leaning upon my beloved suffering one, separated from Him in body, but not in mind. She is bidden to write the mental sorrows of Christ, And now was approaching the time of my unhappiness and spiritual ruin, which to me (because all past and future things are known to His eyes) He foretold in this manner; but I, rude and ignorant, did not understand. One day scarcely had I given myself to prayer, when suddenly to me it was said; Go, about to commit to paper those mental sorrows of the Passion, which you know. And I excusing myself, answered: My Lord, I do not even know, in what manner I should begin; nor is it my mind to narrate, those things to have happened to me. Then I was bidden to set the beginning in this manner: There was a certain soul most desirous of feeding itself: and it was thus further dictated, until two verses of one page were filled: when suddenly rising to my feet I obeyed the precept, so great a copiousness of words flowing, that, what was to be written, never did it behove me to recall in mind. Similarly also now to me it happens, that as often as to writing I gird myself, and she understands herself to be afflicted anew, a trouble I suffer not light; but thenceforth further even to me not thinking the discourse abounds: O how much that thing was adverse to me! For it seemed to wish to say: I see and foresee, that the vessel of your soul is to be infected not a little, nay so much, that you will cast out the balsam of my mental sorrows, and pour it out on others, since on account of your infection to profit you any more it will not be able. And these things are true. But that which now at hand I have, lest either a like event or a worse even it obtain, vehemently I fear. As if God should say, Vomit out of your mouth all my goods, because I wish to vomit you out of my mouth. O my God, free me from that bitter sentence!
D. 18.
[47] August was the month being passed, in which begun was my cruel contest; as it happened to her on the octave of St. Francis: but I, the wiles of Satan not knowing, and rejoicing in deep peace of soul, secure of war I acted, and so every machination of the enemy I esteemed peaceful and devoid of danger. Then to the Octave of St. Francis [h] it was come, when so cruelly by those same enemies I was received and struck, that to persuade myself I could no longer, that either they were friends or their machinations good [i]: nay I knew manifestly, and in fact I experienced, that they were capital enemies of my soul. Then God opened my eyes a little, and I saw myself in the middle of the field, where the battles of this mortal life are fought, surrounded by powerful enemies; from whose hands to snatch me alone could the divine power, going to seek in vain otherwise ways of escaping. Then with irremediable sorrow I was overwhelmed, and what other counsel I should take being ignorant, the Octave of St. Francis on bread and water feeding alone I passed, the help of God and of the said Saint continually imploring. Then at night in sleep there was represented to me every labor and affliction, which awaited me. Here we hung up our organs. when she saw herself given over to the demon to be vexed: Here was the end of my goods, here the beginning of my evils. Then the pit of the abyss of diabolical depravity, which for ten years that venomous dragon, with open jaws roaring against me, with so great impetus and fury, that me alive, alive I say, to swallow he seemed to wish; and so as far as pertains to his malign will, he swallowed and devoured me. But the powerful hand of God, which never forsook one hoping in it l, drew me out whole and unharmed from the roaring jaws of him, as is known to you; and that by His goodness alone, by no means indeed by my virtue or prudence. Then I was stripped and despoiled of every rich and precious garment. Then were plucked out my eyes; then shorn the hairs of my spiritual fortitude: moreover they struck, wounded, and half-alive left me and departed.
[48] In these two years, in which in so wretched a manner I was afflicted, no help at all or human consolation I felt, except thrice, when with my holy and glorious Father Brother Peter of Moliano I conversed. and Peter of Moliano, who had consoled her, being dead, For very much I rejoiced, when him Vicar I learned to be elected, saying: [If only with him a power of dealing be granted me], never will the demon effect, what he intends; but straightway help I will experience. O my holy Father, you came indeed [even afterward] m into these parts; but your beloved Daughter could not address you, not even in few words, as one before by death snatched away. This death afflicted me too much, this me of myself as it were destitute, and in a manner desperate compelled firmly to determine, in no man thenceforth as to this my necessity, to put confidence, unless God should point him out to me by His grace. O my Father, wholly poured back into him from whom she had her beginning, you wished to leave me an orphan, because thus you knew it expedient for my salvation. First suddenly from your death you deprived my enemies of all power, and brought me back into the way of truth. Then God inspired me through his n intercession, that just as in him, so in you also [Father mine, old man] my confidence I should place, and in order declare to you all my tribulation, as it had been carried out; and by illuminating He taught, that thus it behoved for my salvation: nor indeed did that dissonate from truth, as you know. But there happened to me the said inspiration, so bitter and to my will contrary, she feels herself relieved. that exceeding all human thought, by God alone could the bitterness be comprehended. But after, as they had been done, I narrated all things (not flattering I speak, but truthful) so quiet and consoled I was, that I would not to any other of this world, than to your reverend Paternity to have trusted.
ANNOTATA.
after the 5 years at the feet of the Crucified, to be begun from the year 1484, more than a three-month space remains, until the beginning of the new temptation; which lasting through two and a half years, she was compelled to write such things.
f. That
is, from the year 1484: for the tribulation began on October 11 of the year 1487, so that all the aforesaid visions preceded the autumn of that year.
g. Thus the Protocol: nor could the MS. have it otherwise, which Cimarella followed, if indeed it was an autograph: but some unskilled person could either in the margin have noted, or to the text added the name of B. Fr. Peter of Moliano, which the Venetian edition has and from it Pascuccius; and which drew both this man and others into error, that they believed this relation to have been written to him, because it was written to the one, to whose sermon the Blessed attributed the beginning of her conversion, above no. 4.
i. Hence it is understood that God permitted, that the ministers of Satan, transforming themselves into Angels of light, should delude our Blessed for two and more continuous months, whose fallacious consolations or apparitions she then first recognized, when she began to feel their most bitter effects, namely a great desolation, dryness, and obscurity of mind. For to this makes that which she said at no. 27, that her soul, which lay in saffron, embraced the dung of the most stinking devil, led into an error, which in that perturbation she could not discern from formal sin, when the urging temptation impelled her to judge, that which she suffered unwilling, to be imputed to her by God for sin, and therefore that she was treated by Him in hostile fashion, which is the extreme affliction of a pious soul.
k. Those ten years seem to be numbered from the year 1477, in which the Blessed entirely surrendered herself to God calling her to Religion, after some months perhaps, after the Confession made at Easter, still struggling. But why does she not say from six years, that the tribulation she suffered before her Profession might be indicated? I think, because that was wholly external, nor was then to the devil given power of afflicting the soul interiorly.
elsewhere hitherto no perturbation appears; nay nor any obscurity notable, except that the name of him to whom it is written is not expressed. There are wanting also in Cimarella those words, "my Father," which are in the Macerata edition; and Euphrosyna adds, "Vecchiarello," which signifies "Little Old Man."
CHAPTER VI.
Three letters, after the history of her life successively added.
[49] The Camerino autograph, just as Sister Euphrosyna transcribed it, To the writings of March 3 she adds the mental sorrows of Christ, which we call the Protocol (because we think the Blessed herself reserved it for herself, after she had written the other somewhat more polished and fuller) the first, I say, autograph is finished with the date written on the 3rd day of March, 1491, then consequently is subjoined: After I have set forth the course of my spiritual life, only that I may obey the divine inspiration, here I make an end to the praise of Jesus Christ the glorious. Then follow the mental sorrows of Christ the blessed, which I said He commanded me to write. In which observe, that I say, that one of the Sisters of Urbino conferred such things with me, that it be not thought that they are of my own flour: and therefore I speak in the third person: but afterward she interposes two letters in the new copy, sometimes also I say, This holy and blessed soul thus to me said, the better to obtain from readers belief, and that they not think that it was I. THE END. This treatise therefore, separately written in another quire, the Blessed kept, likewise to be shown to her spiritual Father when he should have come to Camerino: for she had not yet determined to commit things so secret to a letter-carrier. But while she awaits him, two letters successively she wrote: one without a date, which indeed is found; the other under the date of the 13th day, just as those autographs are had in the Macerata edition, together with a thanksgiving to God for her manifestation, candidly and entirely written. But meanwhile the Father not coming to Camerino, the Blessed felt herself goaded, that the things she desired communicated, through a messenger at least she should send him; and to that end she wrote the second autograph, which Cimarella used. But in the course of recopying (as is wont to happen) she changed and added certain things, above indicated by these signs []; but reserving the clause concerning the mental sorrows to the end of the new writing, she also erased the note of the 3rd day of March. Then consequently writing the first and second letter, she likewise omitted the note of the 13th day, since that had now equally flowed by as the 3rd day, and there was being passed the 20th day of the month; and thereupon also the third. when she wrote the third letter, either separately, or at the end of the very quire which she was going to send. She also wrote a new copy of the aforesaid treatise on the mental sorrows, the formula of transition somewhat changed, to be made from one to another subject, as below we shall see. These things being thus distinguished, I hope nothing of perturbation and obscurity will remain. Let then the first letter be.
[50] My reverend and most beloved Father. For many causes I hoped for rest and a truce a little from the capital fight of two years: but alas for me, my Father, vain was this my hope! nay after your departure The first explains her present calamity, especially by rising against God, imputing to Him whatever of defect, of sin, and of error I committed; expostulating thereupon with Him, ascribing on account of various things, both to Him, and to sacred Scripture, a lie, which is the worst iniquity b; finally doing other things, which here with silence I pass over. And I believe, most devout Father, when you hear these things, you will think this my poor soul after your departure, from which six months are now elapsed, to have been in a temporal hell; and to speak truly, it seemed to me wholly infernal and diabolical. But what, surpassing every sorrow, broke my heart, is, that with no one to confer speech however brief, or solace the least in so great my necessity and torment, as you know, was it granted. O my Father, where in the world were you! O my Father, I was much tormented in that time, and to address you it was not permitted me, nor me to you! aggravated by the Father's absence, O my unhappiness, O my misfortune, between whose beginning and end a great interval intervened! and therefore in all this sorrowful narration I groaned again and again these tearful voices: O all you who pass by along the way of divine love, attend and see, if there is sorrow like to my sorrow! O my Father, you alone I address, consider and see, whether there be sorrow equal to mine! and she sets herself as an example to others, O would that God gave me a voice so powerful, that by the whole world I could be understood! I would cry out and say: O all you servants and handmaids of God, who tread the way of divine love, learn by my example and humble yourselves, because even now it can be, that one converse with God, with the blessed Virgin Mary, with the Angels and Saints; and then by a miserable fall plunge into many deadly offenses; as fell [c] I: let be for you an example this unfortunate and most unhappy soul, which came into the height of the sea of divine love and spiritual sweetness; but now a strong tempest has sunk it into the depth of the abyss and of hell.
Farewell Father etc., perhaps as below, added probably also the note of the day, which we do not wish by conjecture to append.
[51] The second letter, drawn up in the manner of a testament, was such. Eccli. 40, Sententiously was it said by Ecclesiasticus, that all the waters, which go out from the sea, to the same return: so it is just and fitting, The second commits herself wholly to him, that since through the grace of God I ought to Your Reverence the beginning of my salvation, the same salutary waters through the circle of time flowing, God disposing, to you return; and again flow: you planted, the other holy Fathers watered, but God until now has given the increase. The cunning of Satan rooted it out, but still in it is something of greenness, that is, the inwardness and promptitude and love of the will to good, which God so and in such a manner kept, that unharmed, untouched and unspotted, corporeally He kept me: and unspotted, by God's grace, not my virtue, I remain, and truly with the Mother of God I can say: "I a man know not." Render therefore with me, most beloved Father, thanks to my creator, who deigned to keep me as a friend and spouse.
[52] I do not at all doubt, my Father in the crucified Jesus, but that this thing, new to my soul (for never did I do anything of this kind) will bring forth either a great evil, or a great good: but I from my whole heart beseech God and His glorious Mother, that they may deign to signify, that this is my last end, as if by testament and about to die soon, and my last testament. But if so, as truly I desire, it were; I make a testament of my things, that is, of soul and body, because besides these neither by love, nor by desire, nor by affection truly anything do I possess in this world. The body I leave to the earth and may God grant, that into stench and dust, as befits its vile matter, shortly it be resolved. The soul into your arms full of charity I resign, my most beloved Father, who according to God are the one and only hope of my salvation: and I am certain it will be, that through the precious blood of Christ and through your prayers I shall find a place of peace and mercy: nor will forgetfulness of you ever seize me. Farewell best Father in my Lord Jesus, whom for your daughter remember to entreat. In the monastery of St. Mary the new of Camerino, March 13. In the year of the Lord 1491. Sister Baptista.
Thus the Macerata edition, in which soon separately and in a larger character follows this Prayer. Infinite thanks I give You, And she gives thanks to God for the thing accomplished. my Lord, that by Your gift, with the highest truth and simplicity I have narrated Your truth: and I pray likewise that You bestow Your grace, by which simply these things be believed to Your praise and glory, and my temporal confusion and shame.
[53] The third letter finally (of which at Camerino no copy remained, and which Cimarella found, alone of all furnished with the note of the day, and she sends all things to the aforesaid Father. and an initial salutation and final commendation) is of this tenor: My reverend Father in the crucified Jesus. The things which have been said hitherto about my spiritual life, since to know I seemed
it to be by divine inspiration, out of obedience I have determined to narrate: and I thought indeed at first before you to relate those things with living voice; but to writing I was driven: then I determined with my own hand to deliver them written to you; but it is necessary that I send them: nor do I know for what reason or end. Would that you rightly understand me! In the name of the Father, and of the Son, and of the Holy Spirit. Amen.
[54] The things which follow, are those mental sorrows of Christ the blessed, as also the mental sorrows of Christ revealed to her, which I said it was commanded me to write: [d] but observe, that when I returned to Camerino, something of them from time to time to my Sisters I said, to their and my consolation; and I added, that one of the Sisters of Urbino about such things had conferred with me, that they not suspect them to be of my flour. But Sister Pacifica often and often prayed me, that those things I should write: but I answered, that never would I do it as long as that Sister lived. But since, when it was commanded me that I should e write, more than two years had passed, since of them to me she had spoken no more; as in the time of her tribulation, now compelled to write, to that same Sister Pacifica I directed my pen, because she then was my Reverend Abbess, and I her unworthy Vicar; feigning however always, as I had said to her, that a certain Sister of the Urbino monastery such and so devout things conferred with me: and therefore sometimes I say, This holy soul, This blessed soul thus to me said: and that in good faith, that readers not think it to be I. But those things for the utility of souls, loving Christ's Passion, I relate, as follows. Then it begins as above she indicated at no. 46. There was a certain soul: which little treatise it pleases below to put into Latin: now I proceed to relate certain things written after the same, and at the same time with all the foregoing printed at Macerata, among which the chief is the letter, dictated to Baptista herself by Christ, for the time of her future and so greatly desired tribulation.
ANNOTATA.
a. There is understood that Father, to whom after the death of the Moliano one with so great solace of hers the Blessed had opened herself (as at the end of the Relation premised she had explained), to have not long after departed from Camerino; and to this also makes, that above at no. 32 she complains of him, as if he hated and fled the place.
in her Life by Puccinus; recounting them for the sake of humbling herself to a certain Novice, in the Life by Ceparius no. 183, accuses herself as if most grievously in all those she had sinned.
c. Namely as to the sense, which made all these things to be apprehended as mortal; not as to the consent of the superior will, always adhering to God, so however that hardly did she herself perceive it, on account of the vehemence of the temptations; which the following letter soon proves.
CHAPTER VII.
A letter, dictated to the Blessed by Christ, forearming her for future temptations, and certain other things pertaining to the same.
[55] My Sister, since often you have said to me, that God in the beginning of your vocation, to you promised some great tribulation; and that you fear, lest when you are in those pains, Christ enjoins her, that in the time of her tribulation, you forget the promise given to you, and therefore become as it were desperate; I have determined to dictate to you this letter, as a memorial: nor do I doubt but that even alone it will bring you great refreshment in your anguish. Remember therefore first, that your vocation was not made by human words, but by the voice of God against your will; and that after the conceived desire of doing good things, suddenly succeeded another of tolerating evils, and at once you began to be sick. Remember also that from childhood I always drew you to meditate my Passion, in whose likeness I wish that you pass this life, as much as mortal fragility will be able to bear. she remember her vocation. Begin moreover to announce to yourself your pains, when you are in prayer; and this I pray and beseech that you do, because you cannot do anything more pleasing to me. For just as worldly men more love to see their beloved in one dress than in another; so know, that to me it more pleases to behold you in that virtuous dress. Consider moreover that when I in prayer was, it pleased my Father to show me all the pains, which to suffer and tolerate I ought; and then I stripping myself of all my own will, said, Be done Your will. And so much was I kindled with charity in that my prayer which I said, that I wished in such torment to die, not for my utility, but only for the honor of my Father and for the salvation of souls. and prepare herself for tolerance by His example, But I returned a third time to prayer, that I might give to understand to you and to whoever desires to please me in truth, that it does not suffice to pray once, but that the perseverance of praying delights, surpasses, and conquers me.
[56] though nature resist, Remember, that although I God came that I should suffer; yet the Passion approaching, because I was also man, I was compelled to pray and say, Father, if it is possible, let this cup pass from me. So to you also I say, daughter, that although often you have asked me that I grant you to suffer; gladly; by accepting the pains prepared for her, when however on account of the multitude of pains you have prayed me saying, Let pass from me this cup if it is possible; because you will conclude by adding, Be done Your will; do not think you despair or displease me: for therefore the same I did inasmuch as man, that to you and others I might go before by example. But if the benignity of the Father be so great, that when amid those pains you will persevere in prayer, He may deign to you to show all which await you still, as He showed me; and you so be inflamed that you wish to suffer them, not for your utility, but only for the love of God and the salvation of neighbors, as I did; on account of this likeness of me which you will assume, my Father will be compelled in the highest degree of true charity to love you. Do therefore cordially give thanks to God for the pains, which He has prepared for you out of His benignity; and grieve bitterly for those which He has not prepared for you on account of your ingratitude and defect of spirit: and know His charity to be so great, that He would wish to send upon you every evil, that occasion He might have of giving you every good. Acknowledge with giving of thanks, that you do not merit so great a good, as it is to be made conformable to His beloved son by the way of passion: for this is the nuptial garment, with which I your true spouse have always been clad. But indeed the most precious gem, after a good will, which God can give you, is the tolerance of evil. Which evil indeed just as I could have escaped, as a most precious thing. so also can you avoid it: but know, that if you flee, you will flee every good: because just as the choice of suffering, which I made out of mere love and charity, pleased my Father; so also it is needful that you do, if you wish to render yourself like me that to my Father you become pleasing. But when thus inflamed with charity I departed from prayer, I went forth to meet the enemies: so you also go to meet them without fear. I was betrayed by a kiss by a disciple, so also you will be deceived and afflicted by those, whom you love and to whom you wish well.
[57] Remember that here I teach you five points. The first, that when you shall be offended, more you grieve for the offense of God, than for your pain. The second, pray me cordially, that to those offending you I pardon, and free them from the deserved pain; as you would wish to free your eye or any other member of yours from torment, The same teaches her how injuries are to be received, because in truth your neighbor is your eye and your member. The third, that you know, that more you are obligated to him who does you evil, than to him who does good; for such purge your soul, and it make beautiful, gracious, and acceptable in my sight. The fourth, consider how great is my charity, that although you were my mortal enemy on account of the faults committed, nevertheless every injury done to you I would reckon to be done to me: and therefore I wish that you grieve for my offense. With such hatred I would wish you had hated your enemies, that is, that every evil which happens to them, you think to happen to you. The fifth, that you think you receive only a part of those things which you deserve, and all by my permitting done for your good, nor to them impute as sin whatever they do.
[58] Consider, that the kiss received, Judas and the crowd I asked, Whom do you seek? And when to them I said, I am He, so great was the power of the word, that into the earth they fell: but by the same word was given to them power, that they might seize me. That is, just as I inasmuch as man united my will to the divine, and in those things the will is to be united to the divine, saying, Be done Your will, and therefore could not the enemies harm me; and thence they ought to have known, that power to be not human, but divine; divinely however it was granted them, that what they wished they might do against me: so if your will in any thing whatever you deliver to God, saying from the heart, Be done Your will, in such manner you will be assimilated to me by the union of your will with the divine, that demons to harm you in nothing will be able, before to them be given faculty, but they will fall nor prevail against you. Not however by demons or other creatures, which from God have received power, will you be tormented as much, as I, the only son of God, by all deserted and forsaken: but you the more you find yourself forsaken, the more rejoice the more intensely, and to me give thanks. I was presented to diverse Princes, with various torments and mockeries, wishing to assimilate her to His passion. and that by that people whom I loved: you therefore if from various persons injuries, contumelies, reprehensions you endure, exult and give thanks to me. I remained naked on the cross: and I wish that you remain naked also on the cross of Religion, that is, stripped of all love. I was fastened with three nails: and you also with as many will be crucified, namely by poverty, obedience, and chastity. Many other things I have told you, of which I do not wish now to make mention.
[59] He bids her remember His favors Remember, that a greater sign of love I have shown you, when I afflicted you; than while I held you constrained between my most sweet arms. But when you shall feel some great pain, remember how often also you were called Daughter, Spouse, Sister, and that so sweetly, that thence you languished. Remember, poor little soul, that God told you so much of Himself, that, unequal to bearing so great sweetness, you cried out, No more, Lord; no more; and from humility you fled. Remember, that God to tame your great pride, declared to you, that the signs of love which He showed you, plainly received gratuitously were not on account of the good which you had done, but on account of the mere charity with which toward you He was borne: and this He explained by this similitude. When a physician sees a disease to be perilous and lethal, he does not lead the sick man about through many remedies, but takes the last and most powerful: so also God, as a perfect physician, acted with you: not because you had deserved it, but that by His mere charity He might free you from your grave and perilous infirmity.
[60] and before all merit: Remember, that, to make you more humble, clearly to you He demonstrated, that those sweet and pleasant tastes cannot be obtained by human faculty; but God by His sole and infinite charity of them communicated, as much and to whom it pleased, according to the judgment of His wisdom, and as He knew expedient for the soul, going to receive them. But to you, because you are proud, He wished to give them before you did any good: lest, if to you, in your capital having many evils and sins, and afterward doing some good or evil suffering, He had granted them, you should fall into the snare of pride and to your merits something impute. Know therefore, that, when you shall have avoided many sins and many goods done, and many tribulations endured, much more than before, you will be obligated to God: for great is the benefit, not to sin; greater, to do well; greatest in the superlative degree, to suffer evils for God or for the love of justice. None of these could you do without grace, because "without me you can do nothing." You know, how by experience you have proved, that every evil you would have done, had not God restrained you; no good you would have done, had not with His sweet hand He lifted you up; no pain you would have endured without sin, except by His charity He had given you strength and will that you could. But since this light God has given you, therefore to Him infinitely you are obligated.
[61] Finally remember, that God by His goodness clearly made you see, likewise that she remember her infinite obligation for those things, that although never you had sinned; and more penance you had done alone, than ever have done all the Blessed; as much also you had poured of tears, as for another sea (if it were possible) to make would suffice; as much finally of pains you had tolerated, as nature can hold; yet not would you suffice for giving me thanks for the least benefit which I conferred on you. Think now, how you could satisfy for your infinite and infinite faults; and say, My Lord, life, sweetness of my heart, since I cannot, neither by doing goods, nor by tolerating evils, render thanks to You for so many benefits, or satisfaction for so grave my faults and shameful sins, against You wickedly committed; at least this grace do me, my Jesus, that You reckon me as if I had done every evil, nor any ever good: and grant me, that the little which remains to me of life, I spend according to Your holy will; but after death thither me send, where more I shall be of Your honor: for although to hell You should banish me, there I shall be most content, because I wish that Your honor, my Lord, be my beatitude and glory.
[62] Remember the promises, made to you by me: but how I have made them, I do not write, and of her own free offering for tolerating many things, because you yourself know. Remember the manner, in which to you the tribulation I promised, and nothing to you will appear difficult; for all things quickly pass: after sorrow gladness follows, and serenity after the tempest: but that tempest will be for you in part an acceptable time and the day of salvation. Remember, with how generous a mind you prayed me, saying, At once, quickly, and strongly, my Lord, I cannot longer wait; too much do You defer to give me the promised pains? when will You lead me to those fat pastures of tolerance, where are fattened Your elect little sheep? Remember, when you shall be in the torment of that cross which God destines for you, that you not say ever, O God, why have You forsaken me? The cause you know, because I forbade it you. Remember moreover, that I told you, that the more it pleases you, yourself by me forsaken to see, the more to you I shall be nearer. For I wish the same with you manner to keep, which the Father with me: that is I wish to permit, that as much of pains you tolerate, as your fragility will be able to bear.
[63] Remember, that God told you, that it would be that you fall into a great error, or deception, or temptation, or treason: but do not therefore despair, because nothing so grievously displeases Him as despair. Stand therefore in fear and humility, and that God is to be served gratuitously. just as until today you have stood with confidence in God: for it is needful to turn the leaf: because never so much to yourself you will seem to be in His love and grace, as you will seem to Him to be of hatred and displeasure. But stand strongly and constantly, for to those conquering is given the crown. Remember the royal offering, which you made to God, that you would wish to serve Him, not for escaping hell, or obtaining paradise; but because He is the highest, infinite, and singular good, which from every creature merits every obsequy, love, and praise: and so to serve Him purely and fervently even unto death, even if certain you were, that you were to be damned. Remember, that God has not revealed these things to you, on account of your good and holy life. Remember this, and be confounded, thinking, on this side the great goodness of God, on that your misery and depravity.
[64] I grieve indeed and have compassion on you, O poor little soul, that after so many sweet embraces, Meanwhile Christ consoles her by having compassion so sweet words, by which you spouse and daughter often I called, as you know; after so many testimonies of the greatest love, which not only by words, but by deeds you have proved; after you have felt and tasted God to be above all things lovable, delightful, desirable, gracious, sweet and pleasant, I should permit that into so lamentable a desolation you fall. Stand therefore in fear, and do not say any more, From this may God keep me, from that other I myself will keep myself. For on account of this God made you with great expense understand, that a single ant would suffice to break your neck, did not He restrain you: and never any more in yourself trust, although to so great grace you were led, that daily you wrought miracles. Remember that I taught you, that when in great mourning with devotion you are, you discharge some part of your debt. Remember that this exhortation proceeds not from hatred, and forearms her by instructing. but love: because I do not wish to render you in this world a reward for merits, as often has been declared to you. Remember, that God wishes you alone and naked upon the bed of the cross, in which most sacred bed He wishes with you to consummate this holy and spiritual matrimony, by the mediation of love and pain, that you may with the beloved spouse in the Canticles say, "My Beloved to me and I to Him, who is fed among the lilies"; among the lilies, I say, of many pains.
[65] All these things I knew when I was secular, after a firm and irrevocable purpose of serving God under perpetual enclosure, in the Order of glorious St. Clare: but I wrote the same, Christ dictating, when I was at Urbino, five months before I made my Profession. Perpetual praise to Him.
[66] Thus far Sister Baptista, which if a discreet Theologian and one skilled in spiritual things should weigh, [The error, of which she accuses herself as guilty of mortal sin, seems to have been permitted her by God,] altogether I believe he will judge, that the error or deception, into which God permitted her herself to lapse, stuck in the intellect alone, but had nothing conjoined on the part of the will, which would be imputable to sin; for otherwise it would not have been a gift of God, given to her, who out of the highest love the highest tribulation for herself had wished and asked, and that she would be made partaker of her vow God promising she had understood. Nay rather I think, that the sorrow born from the apprehension, though false, of grave and mortal sins, by her during that deception committed, on account of which to God she had been made odious or even reprobate; very greatly conjoined her to Him, persevering nevertheless in His love, and rendered her most like Christ. For He, although He could not apprehend the sins of men by erring as truly His own, because nevertheless He had taken them upon Himself to be paid, to make her more conformable to Christ: so for them grieved and was confounded before His Father, as much as He could have if truly He Himself had committed them, and had become Himself the immediate object of divine hatred and indignation, while meanwhile never more than then in Him had the Father been pleased with Himself. For the confirmation of this truth I think God wished, that that tongue, by which she had believed herself to have blasphemed, should remain after death incorrupt, as if He said the same of her, just as of just Job we read it written; "In all these things Sister Baptista did not sin with her lips, nor anything foolish against the Lord did she speak; but she spoke before me what is right, in which however with Job as my servant Job;" even in those things, in which she seemed to be reproved by God, just as he seems to be reproved through the whole of chapters 40 and 41: who however as if rebuked for foolish speech, said, that which also seemed to say Sister Baptista, "Therefore I reprehend myself, and do penance in dust and ashes."
[67] For the confirmation of this thing it pleases to read the prayer, which she composed and wrote toward the end of that bitter three-year period, she herself accused herself thus addressing God: O most sweet and most benign God, Father of infinite mercies, behold me Your hundredth little sheep, who almost three years wandered astray, with mind dispersed and vagabond through the brambles and the fields, fed with most bitter herbs and venomous husks. But now, sweet and clement God, from my whole heart I desire to return to You, the fount of true peace. Receive me and take me up on Your merciful shoulders, O good and faithful Shepherd, who laid down Your soul for Your sheep. Bring me back to the fold of Your infinite mercy, and turn not Your face away from me. O sweet my Jesus, do not permit that I be sunk within the most secure
harbor of Religion; you who labored so much and were so near to me, that you might snatch me from the tempestuous sea of this deceitful age. Remember, my Jesus, and it humbled her, how dear I cost you. Remember, most pious God, what price for me you paid at the table of the most bitter cross. Remember, my Redeemer, not what I have done, but what I wished to do for Your honor. My Jesus, I am that publican, who on account of his shame dares not, as neither do I dare, to lift my eyes to heaven; but I stand with face cast down to the earth, striking my breast and saying, God be merciful to me a sinner.
[68] O most clement Lord, receive between Your open arms this prodigal son, who from afar returns, Your, not his own goods squandered, not living in truth and rectitude. My Lord, I am not worthy to be called Your handmaid or bondservant, because I have persecuted souls by Your precious blood redeemed. Run to meet me, Lord, with Your grace; press my afflicted soul with Your most sweet arms, just as You were wont in the days of old, and visit the desolate one. O most benign Father, give me the so greatly desired kiss of Your holy peace. Put an end, Lord, and she desired the end of it even through death. to this deadly war, which now almost three years has lasted: but if I do not deserve that it be done in another way, let it be done even through death. O most sweet Jesus, lead me out from this perilous life of the darkness of this world: lead me out from the stinking prison of this wretched body. Draw me to You, pious God, draw me to You: nor make me remain longer in this calamitous exile. I cannot longer remain patiently: all things drive me: infirmity, demons, other creatures, and mental tribulations, and they say, Flee, flee: it is not permitted you here to remain any more. Receive me to You and into You, sweet my Jesus; for as You know, I will come so gladly, that by no words could I explain it. Banish me, where more it shall be of Your honor, until the day of judgment, provided You separate me not eternally from You, as I have deserved, O true and highest good! and that for great mercy I will esteem. Glory to You, Lord. Amen.
REVELATIONS
concerning the mental sorrows of Christ.
From the edition of Dominicus Pascuccius rendered into Latin.
Baptista Verana, of the Order of the poor Sisters of St. Clare, of Camerino in Umbria (B.)
FROM THE ITALIAN AUTOGRAPH.
§. I. Sorrow from the pains of the damned and the elect.
[1] There was a certain devout soul, much desiring to be fed and satiated with the foods of the Passion of the loving Lord and most sweet Jesus: She feigns she heard from another, who after many years, by His admirable favor, introduced to the mental sorrows of His most afflicted heart, said to me, that for a long time she had prayed God, that He would lead her in and submerge her in the sea of His mental sorrows. Therefore that most sweet Jesus, by a singular piety, mercy and grace, deigned, not only once, but often and often her into that most ample ocean to introduce, in such manner and mode, that she was compelled to cry out, No more, Lord, no more, for the vehemence of the pains I cannot endure: and this I easily believe, because I know that He is liberal and benign toward those, who such things from Him know humbly and perseveringly to ask. But she said to me, that blessed soul, that placed in prayer with anxiety of heart she said to God; O Lord, I pray You, that You introduce me into the most sacred bridal chamber of Your sorrows mental: immerse me in that most bitter sea: which Jesus revealed to her, for I desire to die in it, my sweet life. Tell me, Jesus my hope, how great was the sorrow of Your straitened heart. And that blessed Jesus answered her: Do you know how great was my sorrow? so great was it, as the love, with which God and the creature I pursued. Now that blessed soul said to me, that already before at another time God had made her understand, how much it pleased Him in the love with which the creature He pursues: and upon this point to me she said beautiful and devout thoughts so many, that if those also I wished to write, a thing very prolix would become: I will be silent therefore of them, because now only I intend to narrate the mental sorrows of the Lord. But that I may return to my purpose, I say, that when Christ said to her, that so great was the sorrow as was the love toward the creature; that His sorrows were equal to His love toward creatures: from the knowledge which she already had of the greatness and immensity of that love, in measuring the sorrow, all her senses failed; so that it was necessary for her, this word heard, to recline her head to some place, on account of the straits of her heart and the weakness of her whole body. But after she had received somewhat of strength, she said: O my God, since You have now said how great was the sorrow, tell also, Lord, how great were the pains which You bore in Your heart. To whom He sweetly thus answered.
[2] and that they were greatest from the pains of the damned, Know, my daughter, the pains, which I bore in my heart, were innumerable and infinite: for innumerable and infinite are the souls, my members, which from me themselves by sinning separated: but so often each soul separated itself from me, its true head, whence it receives life, as often as it sinned mortally. And this was one of the more cruel pains, which in my soul I bore and felt, namely such a disjoining of my members. For consider, how great a pain he feels who is tortured by the rope, while certain of his members are moved from their natural place; and thence gather what was my martyrdom, from whom so many members were torn away, as souls ever shall be damned; and indeed each member as often, as they have mortally sinned. But by so much the more sorrowful is the disjoining of a spiritual member than a corporeal one, by how much the soul is more precious than the body; but by how much this is more precious than that, neither you nor any man living can understand: while to Him as members were torn from His mystical body, because I alone, who made both, know how great is the nobility of the soul and the vileness of the body: therefore neither you nor any other creature can understand the atrocity and bitterness of my pains; yet I treat now only of the damned souls. But just as one manner of sinning is graver than another, and one sin than another; so more or less of pain gave me the disjoining of one than of another: and hence arises the quality and quantity of the pains. And because I saw their perverse will to be going to endure eternally, therefore to them is destined an eternal punishment: but because more and graver sins committed one than another, therefore in hell more or less is tormented one than another.
[3] and indeed never to be reunited, But a cruel pain, which tormented me, was, that I saw my aforesaid infinite members, that is the souls of the damned, never, never to be reunited to me their true head: and that, Never, torments and will torment eternally those unhappy souls, more than all the other torments which they endure or can endure. But me so much afflicted, that, Never, Never, that I would readily have chosen anew to suffer all those disjoinings, and all their modes which were, are, or will be; not only once, but many and infinite times; that I might see that, I do not say all, but even one single of those souls was to be reunited to the integrity of my other vital members, that is of the elect, eternally to live in the Holy Spirit, through the life proceeding from me; because I am life vital, that is I am the life of all things using life. And here note, how dear to me is the soul of man, since I told you, that for one single I would have wished to suffer so often repeated and so often multiplied pains, and indeed infinite times, only that her I might reunite to me and make my member, I who am the true head of her. Likewise know, that by my justice so afflicts those souls that, Never, Never, that each even would wish by herself a thousand times and infinitely to endure various and infinite pains, provided they could hope sometime to be with me reunited, however long I might bear it: which torments them also most grievously: but that never they will be able, this them supremely torments and afflicts. And so it is to be reasoned of all sins, that, as much of pains those souls to me through each gave, by separating themselves from me, according to the quality and quantity of each sin; so also from my true justice will correspond to them the quantity and quality of their pains. That, Never, Never, torments and afflicts them above all the pains which they suffer and eternally will suffer. And here consider and note, how great a pain I sustained mentally in my heart for all the damned together, and indeed even unto death.
[4] That soul said to me, yet the pains of these now damned that there was suggested to her a holy desire, which she believed infused by God, of proposing a certain doubt; yet with great fear and reverence, lest she should seem to wish to speculate divine things and too profound; therefore with the highest simplicity, purity, and confidence to Him she said: O sweet and afflicted Jesus, I have often heard it said, that You endured the pains of all the damned; I would wish, my Lord, if it pleases You, to know, whether it be true, that You felt that diversity of infernal pains, namely of cold, heat, burning, gnashing of teeth, as suffer all those infernal spirits. Tell, I beseech, Lord, did You feel those things, my Jesus? Indeed while only these things I relate in writing, it seems to me my heart melts, thinking of Your benignity, who so sweetly and so at length speak to one seeking You in truth, and willing You. Then that blessed Jesus, Christ teaches He felt not otherwise, graciously answering, seemed to show that acceptable to Him had befallen such a question, and said: I, daughter, felt not that diversity of pains, which the damned feel, in the manner in which you understand and ask: for they were members dead and cut off from me, their head and body. But this by an example thus I explain. If you have a hand or a foot or any other member ill-affected, until that foot or hand be separated from you, you feel in it a great torment and pain: but after that hand were cut off, if anyone it into the fire should cast, or to dogs or wolves should expose to be devoured, no pain or torment in it would you feel, because it is a member putrid and dead, and wholly disjoined from the head. But do you know what pain you would feel? Because it was your member, you would be afflicted, seeing it cast into the fire, or to wolves or dogs to be devoured exposed. In quite a like manner, those infinite
those members, the damned souls I say, than one feels the burning of a member now cut off. were a sorrow to me, as long as the disjoining itself lasted, and still remained some hope of vital life; and I felt ineffable and infinite pains, and all their straits which they sustained in this life: because until death there remained hope, that they could, if they wished, to me their head be reunited. But after their death no more pain I felt, because as members dead, putrid and divided from me, and wholly cut off and separated they are, nor ever henceforth to me of true life will they be reunited. Yet there was to me a pain incomprehensible and ineffable, considering that they had been my true and proper members, and seeing them in the jaws of the eternal fires, that is in the power of the infernal spirits, and by other most diverse and innumerable pains eternally set.
[5] 2. Christ's sorrow from all the elect about to sin mortally, Another sorrow, which pierced through my heart, was on the part of all the elect: and know that in all those manners, in which I said I was afflicted and tormented in the damned members, similarly afflicted me and tormented the elect members, which could mortally sin, by their separation from me and disjoining. For as great was the love, which toward them I was to have eternally, and they toward me; and as great the vileness, to which they united themselves by sinning mortally; so great was the sorrow, which in all those my members I felt. In this however it differed from that which the damned made me, that of them, as of dead members, I felt no more pain, since separated from me by death; but I felt all the bitterness of the elect and pain in life and after death: namely in life, the martyrdoms of all martyrs, the penances of all penitents, the temptations of all the tempted, the infirmities of all the infirm; persecutions, infamies, pilgrimages, afflictions finally all small and great of all the elect wayfarers, so distinctly and vividly did I experience and feel, as you living would experience and feel, if anyone to you now struck the eye, the hand, or another member of yours. Now consider how many were the Martyrs, and each how various torments sustained in suffering. Add the pains of all the elect members, and the afflictions to be tolerated by them in life, however many there were, and their diversity: and thus reason, If you had a thousand eyes, a thousand hands, a thousand feet, and thus of all other members a thousand, and in each a thousand diverse pains; but all those members in one and the same moment of time were thus tormented, how exquisite would that to you seem a punishment? But my members, O daughter, are not reckoned by thousands or millions, but infinite they were, and without number also are the pains of the Martyrs, Confessors, Virgins, and of all the other elect. Hence therefore conclude, that just as it cannot be known, how great in paradise are the beatitudes, glories, and rewards prepared for the just elect; so it cannot be understood, of what kind and how great were the mental pains, which on account of my elect members I sustained, to whom by my justice their reward is proportioned.
[6] But after death every diversity of torments, which for their sins they ought to sustain in purgatory, according to the quality and quantity of each, as each more or less deserved, I felt and bore; because they were my members alive, likewise in purgatory: and to me spiritually united, but not putrid and cut off like the damned. Therefore all those pains, about which you asked me whether I felt them, I felt not on account of the damned, for the reason already said, but well on account of the elect: and all the pains of purgatory, which they will have to sustain for their faults, I felt and by experience proved, just as by this example you will understand. If your hand by some sinister chance were broken or otherwise rendered useless, and the surgeon had judged it to be burned, crushed, or to dogs to be put into the mouth; much it would grieve you, because it is a member still alive, and you hope it perfectly whole to be reunited to your body: so all the pains of Purgatory, which all my elect members had to bear, I bore and felt in myself, because they were members to me united and alive, and by that very punishment they had to be perfectly reunited to me their head. But there is no difference of the pains of hell and of purgatory, except that the pains of hell never, never shall have an end; but shall have it the pains of purgatory; and therefore the souls being purged in their pains remain willing and content (although they grieve) because they are purged; and they suffer in peace, giving thanks to the supreme justice. And let these things be said of the mental pains which for the elect I sustained.
[7] Would that now I could remember the devout words which that soul with heartfelt lamentation uttered, understanding how greatly displeased God the gravity of her sins, and how great a pain she brought to her most beloved Jesus, by separating herself from the highest good, that she might cleave to things as vile as are the things of this world, affording occasion of sinning. whence is understood the gravity of sin. I remember however that she said to me, that thus she had spoken to God: O my God, whether to be saved or to be damned I am, great pains to You I have brought. O my Lord, never had I comprehended that so much offended You sins; but if I had known it, so easily I would not have sinned. But neither in this to my words attend, Lord; for I know that I would do worse than ever before, did not Your most pious hand restrain me. O sweet and benign Jesus, my lover! sweet and benign are all those pains, which to me You speak.
§. II. Christ's sorrows from the pains of His Mother, Magdalen, and the Disciples.
[8] Then the loving and blessed Jesus subjoined: Hearken, hearken, my daughter, From the sorrows of His mother Jesus thus suffered, not yet so speak: for there remain still pains most bitter to be told; first that sharp sword, which transfixed and passed through my soul; the sorrow, I say, of my pure and innocent mother, who on account of my death and passion was to be so greatly afflicted, as no other person ever else. Deservedly therefore in paradise we exalted her and sublimated her above all angelic and human creatures; for by how much more some creature in this world, on account of my love, in itself is afflicted, depressed, and annihilated; by so much the more in the kingdom of the heavens, by the rule of divine justice, is it exalted, glorified, and rewarded. But because no mother or other person was so much straitened, as my most sweet and most afflicted mother; therefore never in paradise on high will any person be like her: and just as she on earth was another self of mine by pain and passion, so is she in heaven another self of mine by power and glory; excepting namely the Divinity, of which she is not partaker, but only we three, the Father, the Son, and the Holy Spirit. Know moreover that in all that respect and manner, in which I God incarnate grieved and suffered, also grieved and suffered my most holy mother; except that I suffered in a more perfect and higher degree, because I was Man-God, but she a pure and simple creature. But her sorrow so much me afflicted, that, if it had pleased the eternal Father, so that He would have wished to take them all upon Himself. a great solace to me it would have been, if, all her sorrows into me being translated, she could have remained without sorrow; for that I would have held for the highest refreshment. But because my incomprehensible martyrdom had to be without any consolation, therefore such a grace to me was not granted, although her often out of filial reverence with many tears I asked for. Then said that soul, whose heart seemed to fail from compassion toward the glorious Virgin mother, that placed in a certain perplexity of mind, nothing else could she utter than these words: O Mother of God, no more shouldst thou be called Mother of God, but mother of sorrows, mother of pains, mother of afflictions, which neither can be numbered nor comprehended by thought. He is a certain hell, and thou art another him; what therefore else can I name thee than mother of sorrows, and say also thou to be another hell? No more, no more, no more; my Lord, do not any more to me speak of the sorrows of Your blessed Mother, because I cannot longer bear it: these suffice me for all the rest of life, even if it still were of a thousand years.
[9] He therefore being silent on such matter, because He saw her to be incapable, The same had compassion on Mary Magdalen began to say to her: How much moreover do you believe me to have suffered from the affliction of my beloved and blessed disciple, Mary Magdalen? Never that can you grasp, nor any person: because from her and from me had their beginning and foundation all holy and spiritual loves, which were ever or will be. But because the perfection of me her loving Master, and the love and goodness of her the beloved Disciple, could not be comprehended except by me: something indeed could grasp someone, having experience of holy and spiritual love, active as well as passive: but to its equality to attain no one can: for never were found such a Master and such a Disciple: nor was Magdalen any other ever or will be except her alone. loving and grieving above all others, Let each one say what he will; after my Mother no one more my death and passion grieved than she: but if another had grieved more than she, to her after my resurrection I would have sooner appeared than to her: but because after my blessed Mother she was afflicted above all, therefore after my most sweet Mother first she deserved to be consoled.
[10] I caused that John my most beloved, in that sweet slumber, in that bitter and desired supper, upon my most sacred breast, clearly saw my resurrection, and the most ample fruit of souls to follow from my passion and death: even above John although however from thence he took more sorrow and pain, than any other of the disciples, do not believe that he surpassed my loving Magdalen, who was not capable of high and sublime things as John. For he, although he could have, yet would not have hindered my passion and death, on account of the knowledge of so great a good which through it and from it was to follow: but my beloved Magdalen not so, who when she saw me expired on the cross, believed heaven and earth to have failed her, because in me was all her hope, all love, peace, and consolation: and therefore without measure was her sorrow. Which understanding I, cordially her bore within my soul:
and on her part I experienced all that tenderness, which from holy and spiritual love can be perceived, because from her inmost heart she loved me.
[11] If you desire the aforesaid better to understand, observe, that the Disciples, and the other disciples, as not yet estranged from every other thing, like that sinful woman, after my death returned to the nets forsaken: but she did not return to the proud and disordered life; and burning wholly, and with holy desire inflamed, whom alive she did not hope to see, she sought dead; knowing that nothing could any more be a delight to her except her dear Master, whether alive or dead. But how true this was, understand, considering that, to find me dead, she despised and dismissed the society and presence of my most sweet Mother, than which nothing after me could be conceived more lovable, desirable, and delightful, the sweet addresses of the Angels for nothing she held; nor in the sight or presence of any other could she rest, except in me alone, her beloved God. Finally so great was the sorrow of that my blessed and dear Disciple, that often she would have fallen dead, had not I by my supreme power sustained her: but that sorrow continually dwelt in my heart. Much on account of her was I troubled and afflicted: so that she would have died, had He Himself not kept her, but I did not permit her thus to fail, because to make her I wished what afterward I made, namely the Apostle of the Apostles, that she might evangelize the truth of my triumphal resurrection, just as they afterward evangelized to the whole world: I wished to make her and made her a mirror, example, and norm of all blessed and contemplative life, in that thirty-three years' solitude, in which unknown to the world she lived; where she tasted and felt the ultimate effects of love, which in this mortal life can be tasted and felt. And these things concerning the sorrows which on account of my beloved Disciple I sustained.
[12] He felt also the disciples' desolation the more grievously, Another mental sorrow, which transfixed my soul, was the fixed and continual memory of that sacred college of my Apostles, the columns of heaven, the foundations of my Church militant, the sheep without a shepherd, which I wished and knew were to be dispersed: and I saw all the torments and martyrdoms, which for my cause and love they had to suffer. Know moreover that no father ever sons, brother brothers, master disciples so tenderly and cordially loved, as I my most beloved brothers and disciples, the blessed Apostles. For although all creatures I always loved with an infinite love; nevertheless conceive easily you can, that this love was more particular and singular toward those with whom corporeally I conversed. Therefore since on their account a particular also and singular sorrow I felt, the more He loved them, on their account rather than my own I said that bitter and mournful word, "Sad is my soul even unto death," on account of the tenderness of affection which I felt leaving them without me, their head, father, faithful master: and so great anguish to me thence was born, that such corporeal separation to me seemed another death. Wherefore he who well considered the words of that last discourse which I had to them, however hard, would not contain his tears: because each word, full of compassion, was poured forth from the bottom of the heart, which to me seemed for love of them in my very breast to burst.
[13] I saw moreover, how on account of my love one had to be crucified, another beheaded, another flayed, and that they would suffer many things for Him. all finally by various martyrdoms to end their life. Hence understand how great a pain to me it was. For consider, if you had a person who holily loved you, to whom on your account were said injurious words or another injury were done, how much and how vehemently to you it would grieve, that to him who so greatly loved you, you were the cause of such sorrow; when to him on the contrary you would wish always to come on your account every good, honor and consolation. But I, daughter, to them was the cause, I do not say of words injurious, but even of death; nor to one of them only, but to all. Wherefore the sorrow, which on account of them I bore, I cannot by another to you example explain: enough is said, that you may have compassion on me.
§. III. Christ's sorrows from the ingratitude of Judas, the Jewish people, and all creatures. A particular sorrow likewise in the garden.
[14] Another heartfelt sorrow, which continually afflicted me; and was like a knife, with three venomed and most sharp points furnished, To these was added the knowledge of manifold ingratitude, for striking my heart assiduously and transfixing it, was the impiety and ingratitude of my beloved disciple Judas, and the same my wicked and most evil betrayer; the hardness, perversity and ingratitude of the Jewish people chosen by me; the malign blindness and ingratitude of all however many were, are or will be creatures. First therefore consider how great was the ingratitude of Judas, whom I chose into the number of the Apostles, to whom his sins all I pardoned, whom I made a worker of miracles, and dispenser of all offered to me; first of Judas, to whom finally I always showed signs of singular love, that him from the conceived iniquity I might remove; but the more ample toward him I indicated affection, the worse he thought against me. Now moreover consider, with how great bitterness those and many other things in my heart were turned. But when I came to that lamentable and humble act of washing for him and the others all together the feet, then my heart was poured out into heartfelt lamentation, and from my eyes a fount of tears burst forth upon his defiled feet, because I said in my heart: O Judas, what have I done to you, that me so cruelly you betray? O unfortunate disciple! while Christ washed his feet, is not this the last sign of love, which to you I can exhibit? O son of perdition, for what cause thus do you depart from your father and master? O Judas, if you desire thirty pieces of silver, why do you not go to your mother and mine, who gladly herself will sell, that you and me she may free from peril and death? Ah Judas, ungrateful disciple, I with so great love for you wash and kiss your feet, but you with the execution of treason to me my face will kiss. O what an evil return you will render me, dear and beloved son, lamenting your perdition, rather than my own passion and death, because for this alone I came.
[15] These and like words said to him my heart, meanwhile while with copious tears his feet I bathed: but he nothing of these things noticed, because before him I was kneeling with bent head, the tears meanwhile flowing; as in such act of washing others are wont; and because, while thus I was bent, the multitude of my long hairs my mournful and tearful face covered. But my beloved John, to whom all the mysteries of my passion in that sorrowful supper I had revealed, noticed and observed every act of mine, and singly my lamentation upon the feet of Judas; and he knew and understood, that from the tenderness of love proceeded those my tears. Just as when some father, having an only son, to him already now dying performs some service, which John observing, and says in his heart; Farewell, son, this is the last that to you ever I shall serve; so I altogether did to Judas, when to him I kissed and washed the feet. But when them more gently I touched and to my blessed mouth pressed, each of my gestures and acts noticing that most keen-eyed Eagle, from stupor and admiration was to a dead than to a living one more like.
[16] And because that most humble soul had reclined in the last place, so that to him last I should come, when I now to him to wash the feet bent, no longer himself could he contain; and sitting himself, my neck, bent on the ground, with both arms he clasped, and me thus somewhat holding, as if a swoon he suffered, and pouring most copious tears, he inwardly had compassion on his master. with his heart's voice, his tongue silent, to me he spoke and said: O dear Master, Brother, my God and Lord, how did the spirit suffice you to wash and kiss with your most sacred mouth the cursed feet of that dog the betrayer? O my Jesus, dear Master, a very perfect example you leave us; but we wretches, what shall we do without you, who are all our good? what will your unhappy mother do, when to her this your humility I shall narrate? And now, that to me you make my heart be cleft, you wish to wash for me my foul feet and them to kiss with your sweet and mellifluous mouth. O my God the new signs of your love to me are the cause of greater sorrow. And these and many other like things with tenderness saying, which a stony heart also would have softened, his unshod feet with the greatest shame to me to be washed he held out. And these things I have said, that some notion to you I might instill of my heartfelt sorrow, which I bore on account of the ingratitude and impiety of the betrayer Judas; to whom the greater I bore love and the more signs of affection I showed, the more me grievously afflicted his most evil ingratitude.
[17] What shall I say of the ungrateful and obstinate people of the Jews, At length the ingratitude of the Jews being weighed, how greatly it pricked me and straitened their ineffable ingratitude? I had made them a people holy, a people Sacerdotal; I had chosen them to me for a portion and inheritance above all the peoples of the earth, I had led them across with dry feet through the Red Sea, freeing them from the Egyptian servitude and the hands of Pharaoh, I had overshadowed them in a pillar by day, and a light to them I had been by night; I had given them the law on Mount Sinai and the Evangelical law with my own mouth I had announced; so many victories over enemies I had granted; and human flesh from them taking, all the time of my life with them I had conversed; I showed them the very way of heaven, and at the same time many benefits I conferred, and the sorrow of Christ born from this, illuminating the blind, giving to the deaf hearing, walking to the lame, and finally to the dead life: when therefore I understood that with so great fury they cried out and demanded, that Barabbas be released, and I to the cross and death be delivered, it seemed to me my heart would burst asunder. He does not know, daughter, except who has experienced it, what it is sorrow and every evil to receive from him to whom one has done every good. How also hard it is, that against a just and innocent one it be cried out by all, Let him die, let him die: but on the contrary of him who is known to have a thousand deaths deserved, the whole people cry out, Let him be saved, let him be saved. These things indeed are such that thought rather they ought than spoken.
[18] Then said that holy soul, that she felt in her heart so great humility, that truly she confessed to God and to all His heavenly Court, Baptista comparing herself with Judas, that she had received from God more benefits and gifts than Judas, more
than that whole ungrateful people together, and meanwhile (which is worse) with greater ingratitude Him had betrayed than Judas; more wantonly crucified Him and slain than that ungrateful people: and in this holy confession and consideration, as a great sinner, she mentally subjected her soul to the feet of the soul of the damned Judas; and considering herself to be in that very abyssal place of his, from there, as if truly placed therein, she gave voices, cries and lamentations to her beloved, but by her offended God, saying to Him: O most benign my Lord! how shall I be able worthy thanks to You to give, that You sustain me, who have done a thousand times worse than Judas? You made him Your disciple, but me You made a daughter and spouse; to him You pardoned his sins, to me also mine by Your piety and grace You remitted. You gave him the dispensation of temporal things, to me ungrateful from Your spiritual treasures so many favors, so many gifts You conferred. You gave him the power of doing miracles, but me You made more than a miracle to do, of my own accord leading me to the place where now I am. O my Jesus, I sold and betrayed You, not once, like him; but many times without number. O my God, I know that worse I have betrayed You than with a kiss Judas, when under the appearance of spirituality I dismissed You and bound myself with the bonds of death.
[19] But if that people's ingratitude so grave and so troublesome to You was: how must have affected You mine, and of the Jews, who worse to You did, than he; and yet more benefits from You I received than he. O most sweet my Lord! from my whole heart thanks to You I give, that You have led me out of the Egyptian servitude of the demon and of sins, from the hands of that cruel Pharaoh, who at his pleasure dominated my poor little soul. You led me through the midst of the waters of worldly vanity with dry feet, and I passed by Your grace to the solitude in the desert of Religion, where often and often You fed me with most sweet and savory manna, which to me, as to every desirable savor, seemed to contain whatever delightfulness, She gives thanks to Christ for His benefits, because all worldly delights seemed to me insipid before Your least spiritual consolation. Thanks I give You, my Lord, because to me often You gave the law, with Your own most sweet and holy mouth, on the mount Sinai of holy prayer, written with the finger of Your mercy on the stony tablets of my most hard and rebellious heart. Thanks I give You, most benign Redeemer, for all the victories, which You gave me against the enemies, that is the capital vices. As often as I overcame them, from You and through You, Lord, came to me the victory: as often as I was conquered or am conquered, that from my malice proceeds and the scant love, and she imputes to herself His whole passion, which I have toward You, my God. You my Lord, by grace were born in my soul; and to me You showed the way and light of truth, by which I should come to You the true paradise. Amid the darkness and gloom of the world You gave me to see, speak, hear, walk; because truly to all spiritual things I was blind, deaf, mute, paralytic. And what more, O God, could You have done for me which You have not done? I was altogether dead, and in You the true life I was resuscitated, who give life to every creature living from You. But who crucified You? I. Who at the column scourged You? I. Who with thorns crowned You? I. Who with gall and vinegar gave You drink? I.
[20] Therefore running through each mystery of the suffering Jesus, and feeling grace given to her by God, she concluded with these words: and she understands and bewails the ingratitude of all creatures. O my Lord, do You know why to You I say, that all those things I have done? because I saw a light in Your light, and I knew that more You afflicted the mortal sins which I committed, than You then afflicted those who such pains to You corporeally inflicted. Wherefore, my God, it is not necessary that henceforth to me You say, how great a pain to You brought the ingratitude of all human creatures, because You have given me the grace of understanding my ingratitude at least in some part. Now I consider by the grace of Your light, how much greater is the ingratitude of all creatures, and in this consideration fails my spirit, and I am astonished at so great charity and patience, which You used toward us most ungrateful creatures, for whom never, never You ceased to provide in all necessities spiritual and corporeal. But just as they cannot be understood, much less explained, the innumerable things, which You did in heaven and on earth, in water and in all elements, for those ungrateful creatures; so cannot be understood or explained my great ingratitudes. Therefore, my God, I confess and believe, that You alone can them understand and comprehend, and can know how great and of what kind was that most bitter arrow of our ingratitude, which so often transfixed Your heart, as often as some human creature was, is, or will be, which that has used against You. For this truth in my and all creatures' name I acknowledge and confess, that just as no moment, hour, day or month passes, in which we do not use Your benefits; so let none pass without manifold, nay infinite, our ingratitude: which I believe and feel to be among the more atrocious sorrows, with which was afflicted Your soul, my Jesus. Finished are these few words of the mental sorrows of Jesus Christ, to His praise, on Friday September 12, in the year of the Lord 1488.
[21] She notes that these sorrows were more intense in the garden, What here below I write, was revealed to me, thinking of the mystery of Jesus Christ praying in the garden, where He sweated blood: namely that just as the sun, when it is in Leo, because it is in its own house, more exerts its strength, than in all the rest of the year; so also Christ the blessed in that prayer, which He made in the garden, more vehemently felt His mental sorrows, than in all the course of His life of thirty-three years: for then the sun of His sorrows was in Leo, that is its own house or in the highest. But I say to me it was revealed, that so great is the difference between him [who is exercised in recollecting the mental sorrows of Christ, and another] who stays in the bare humanity tormented, as great as is between honey or balsam, which is in a vessel, and that little liquor, by which exteriorly the same vessel is moistened. Therefore he who desires to taste Christ's Passion, ought not always to be occupied licking the outermost rim of the vessel, that is the wounds and blood, to that most sacred vessel of the humanity of Christ adhering; for never in such manner will be satiated he who such food hungers for: but if he desires to be satiated with it, let him enter into the vessel itself, and that it be more usefully considered than the corporeal pains. that is into the heart or sea of Christ the blessed, and there more than he will wish he shall be satiated. This moreover was revealed to me, but I would not put it here where I wrote the mental sorrows of Christ, lest I take away devotion from him who in the bare humanity contemplated delights: because not every intellect is fit for sailing in such a sea, especially we women, whose capacity is scant, and to whom the aforesaid sorrows I directed. Yet it is true, that God renders him capable, who Him in truth desires and seeks. O my Father, how much sorrow to me you believe has come, writing these things! Truly as the sea is my contrition. Thus far she, from whose last words we understand, that the last article was added in the year 1491, three years after the former had been written, when the same Baptista transcribed them, to be sent to her spiritual Father, together with the history of her life.
SUPPLEMENT
From the Italian of Matthaeus Pascuccius.
Baptista Verana, of the Order of the poor Sisters of St. Clare, of Camerino in Umbria (B.)
FROM THE ITALIAN OF PASCUCCIUS
CHAPTER I.
A Chronological Recapitulation of her Life in the world and in religion up to the end of the XV century.
In the year 1458, on April 9, was born Camilla de Varanis, as she says at no. 4, The order of her life led in the world, about ten years old she was, when she received the first little fires of more tender devotion toward the Lord's Passion. Then in the year 1477, a general Confession being made at the Paschal time, when she was more vehemently goaded to take up the religious state, long with herself and with God having struggled, she seems at last to have given her hands to Him calling in the summer of the aforesaid year; for from this point can be numbered those ten years, in which at no. 47 she says the pit of the abyss had been closed, which was opened in October of the year 1487. Meanwhile after that victory over herself, and the purpose of entering Religion signified to her father about Easter of the year 1478, struggling against him she endured him for two and a half years, as she says at nos. 27 and 28; for these take their end in November of the year 1481. After that same victory heaped by God with manifold graces, and kindled with a great desire of suffering much for her beloved, she fell into a most grievous sickness, whence the infirmity left to her for almost thirteen years she says she held at no. 24, writing in the beginning of the year 1491. But this sickness was held lethal for the first seven months, indicated at no. 25: and these have their end before August of the aforesaid year 1478, when about the feast of the Transfiguration desirous of seeing her Christ, she began to ask this grace at no. 26, and after six months of ardent prayer obtained it, namely in the month of February of the year 1479.
[2] In the year 1481 on November 14, Jacobillus witnessing, and in Religion up to the year 1487 having put on the habit of St. Clare at Urbino, with her name changed she began to be called Baptista; and five months before her Profession she writes the letter dictated to her by Christ, as you have at no. 65. But her Profession itself she made in the year 1482 or rather '83. For it seems that on account of arisen difficulties, beyond a year the probation was drawn out; and when her father Julius about founding a monastery at Camerino consulted in that same year '83; that it might under regular observance be instituted, so much had to be labored by Baptista in that same year, that it at no. 35 she calls the year of her tribulation, which she says took its end at Camerino, after a new general Confession made there to B. Peter of Moliano, then Vicar of the Province. But she had come to Camerino with her companions and there was enclosed in the year 1484 on January 4. Thence with new favors from God beginning to be refreshed, first conspicuous to herself she had St. Clare, no. 37; then for two months she saw herself held at the feet of the Crucified, no. 39; with the Seraphic fire she burned for three months, no. 40; and according to no. 45 she communicates almost every Sunday for two years, that is until the summer of the year
1487, when she was bidden to write the treatise on the Mental sorrows of Christ; or (as she herself says at no. 54) more than two years after her return into her fatherland.
[3] That treatise finished, when she enjoyed deep peace, for her greater testing God permitted, and again up to the year 1491, that in the month of August of that same year 1487 she be deceived by demons, just as she confesses at no. 47: but on October 11 the same began to afflict her with most grievous temptations, which she bore hidden for almost three years, as she says at no. 2; until after the death of B. Peter of Moliano, who died on July 25 of the year 1490, she soon committed herself wholly to him to whom afterward her Life she wrote in the following month of March, six months after he had departed from Camerino, as she says at no. 50: but she had hoped when to him she trusted herself (as in the same place she says) some truce from the capital fight of two years; namely for completing the third year of that same fight a two-month space almost still was wanting. Meanwhile while she seeks a consoler and finds none, she began many of those things which she had begun at Urbino to write down, as she confesses in the letter seen by Waddingus, and given six months after the death of Moliano in the month of January, in the year 1491; which the same we found written after those spiritual admonitions, when she wrote about her Life. of which in the Preface at no. 12 from Cimarella we treated. She began also in that same year about the beginning of February to be more vehemently impelled to write the aforesaid history of her life: whose protocol she finished on March 3; and the second of the letters added to it, dated the 13th of the same month. But longer waiting not being able to bear, her mind, the secret of the grave matter long suppressed, the things which she had written, to be delivered into the hands of the one present, she determined to send to the absent one by a Letter, signed on March 20. But this very disquiet, which the aforesaid letters attest, even after the mind was somewhat unburdened by that writing of her secrets, sufficiently indicates, afterward still tempted until October of the year 1492, that the consolation that being completed perceived (as she asserts at no. 48) was not long-lasting; but only of a few days; nay (if I rightly understand her words elsewhere) the tempest of the diabolical sea, in which she was immersed, lasted a continuous five-year period; and so it first ceased after the middle of October of the year 1492.
[4] The same, wishing, as Pascuccius says on p. 125, to explain to a certain spiritual son of hers, how God sometimes takes up to be tested those, whom to eternal glory He has preordained, an example in herself set forth, as if of a third person speaking, as she indicated, writing to her disciple, relating the tribulations which she suffered for five years continuous. Thus far he in his own words, as far as concerns the number of years taken from the more prolix letter; from which then in the very words of the Blessed a part he adduces, indicating to us what we intend, namely that she treats of a tempest, not of any kind, but a diabolical one: but these things thus sound rendered into Latin. Therefore that person was compelled again and again to cry to the Lord, night and day asking help and saying, God, attend to my help; Lord, hasten to help me. To You I have lifted up my eyes, whence will come help to me? My help is from the Lord. But those voices, the witnesses of her inner straits, that afflicted soul poured forth, always iterating; O God, help me. how amid those straits she conducted herself. O God do not forsake me in this last extremity. O God, strength supply, because my powers fail: I cannot longer endure: hold out Your helping hand. O God, You lie asleep within the ship of my soul, and the tempest of the diabolical sea submerges me. Yet, Lord Jesus, without You no tranquility can come. And so through all the space of so perilous a time she rendered her mind immovable, frequently thinking of God, who in the time of war does not depart from her. Take care therefore also you, devout son of Jesus, that in your blessed soul such a good habit be rooted, and you will experience the wonders of God within the shortest time. Say then with the Prophet: I foresaw the Lord in my sight always. And again: The meditation of my heart in Your sight always. Other such places of sacred Scripture you will find many, in which the Prophets and other holy men profess, that they had a fixed memory in God.
[5] When such things our Blessed wrote to him, her spiritual son (whom sometimes also she names Father, But she wrote in the year 1499. and altogether eighteen years, whether in a private or a prelatical condition, just as she herself at the end of her more prolix instruction testifies: hence already was passing the penultimate year of the XV century: before which year since nothing is suggested which to external actions pertains; it pleases from Pascuccius to gather the principal fragments of that instruction, in which she herself of herself as of a third person declares her spiritual life's excellence, just as it through the various heads of virtues the author divides. But I will indicate at the margin the numbers of the page, where the individual places will be able in their original Italian to be found; since the whole context of that instruction we have not yet chanced to see, and the whole into this work to insert perhaps would be less expedient. I will begin from humility, which is the foundation of all the other virtues.
CHAPTER II.
The Blessed's humility and sincere love toward God: fervor of spirit, and right intention expressed in her own words.
p. 110.
[6] That blessed soul so jealous was of the divine honor, and so much took heed lest anything of it she should steal for herself, Reputing herself unworthy of God's gifts, and so with profound humility was divinely endowed; that when she esteemed, the graces of her Lord in a place too vile to be reposed were held, such namely as she believed herself, most ungrateful and a sinner; when also she believed it could turn to the greatest shame and signal disgrace of her Spouse, that so great a heap of virtues and spiritual gifts He had conferred upon her; these she concealed as far as she could, with anxious silence veiling all things. Often under some other pretext she withdrew herself from the pious reading which was done in common, fearing lest meanwhile something should happen to her, whence the Sisters or Brothers should know some grace divinely done to her. For the same cause also sometimes she admonished the reader, not to continue the reading of the Lord's Passion, while the Sisters were eating; she strives to keep these things hidden: for, she said, they cannot conveniently enough swallow food, while they bend their mind to that loving history. But this she admonished, fearing lest one should observe her manner of eating under such reading, or some effect of inner affection meanwhile observe in her: and for the same cause more rarely to the common refectory she came, with a double indeed reason (which openly appeared) excused, yet more from that than any other respect.
[7] This I tell you, my Father and Son in Christ Jesus, that from her you may learn to conceal the spirit and graces granted to you, until God shall otherwise have ordained. O blessed that soul, which of all her workings wishes no inspector except her Creator! O how many ditches on that account this your Mother leaped over! how many unjust contumelies, how many judgments false, rash and presumptuous she sustained! how often for that which was worthy of praise before God and men, which to her was a cause of suffering many things revilings and reprehensions she bore before God and men, Sisters and Brothers. But to such blows she stood always firm, constant and immovable, like a most solid tower in her purpose, with undoubting confidence, that her most faithful spouse Jesus Christ in the opportune time for her a sharp sword in His hand would take; and behind His divine shoulders would cast the shield, with which He covered that soul for many years, to test her patience and faith: which in turn in various ways and means manifested the rectitude of her heart, seeking solely to please God, despising whatever human judgments, and for the keeping of His honor caring not a whit for whatever her own confusion. to her who looked to nothing except God. Wherefore, my Son reverend, beware lest you steal anything from God: for I do not wish you to have a heart fixed on any earthly thing: because that would be to your Mother a great disgrace, but to you a greater loss. Show yourself therefore always most faithful, fear, love, honor your God; because whatever He willed He has done in heaven and on earth, in the sea and in all abysses.
p. 168
[8] That blessed soul lived also in such humility and fear, She asks the same gifts to be transferred to one worthier than herself, that with her whole heart she prayed God, that He would deign all the graces and favors which on her He wished to confer to transfer into any other creature, better pleasing Him, whence more honor to Him than from herself would redound. For she could not persuade herself that there was found in the world some creature, which more uselessly the divine benefits possessed than herself. But if she had concerning this by God been heard, the greatest thence she would have perceived solace; because God's honor, not her own utility she sought. To such a soul I think is to be said that Evangelical word, Well done, good servant, because in few things you were faithful, over many I will set you; enter into the joy of your Lord: such a one I think that of the Apocalypse regards, Be faithful unto death; as if it wished to say, It does not suffice to be faithful for ten or twenty years; but it behooves to be faithful unto death: for there follows, and she commends fidelity toward God, And I will give you the crown of life. Faithful is that servant, who not only in the time of his life, but also at the end of it renders to the Lord, what to him out of His benignity had been given to be kept. Beware therefore, my Son reverend, lest you become a thief: for God would make you hang by the neck, nor would He care that you were a Priest or a Doctor, no whit inferior to others set in dignity. For of this kind it is said: Serve the Lord in fear, and exult to Him with trembling.
[9] not wishing to be loved by others Your Mother, lest she steal love from God, as long as in Religion she lived up to the present hour, this always took care, lest to anyone she give herself, nor any person give herself to her: but a certain general reason she held, by which she took heed, lest by excess she be loved. But since she herself is much lovable, therefore she avoided every occasion of loving anyone, or of provoking anyone's love toward herself: and when from time to time she noticed herself by some one more than others to be loved; the most grievous thence sorrow drawing, she prayed God with fervent tears, that in that person such affection He would temper or extinguish: sometimes she strove for the same to find another person better than herself, that to that importunate love she might withdraw herself. But all this she did, lest from God she should steal the love of her,
who would believe her to deserve above others to be loved. Finally in truth I affirm to you, lest anything be withdrawn from God. that never any creature so much of pleasure, joy, and solace drew when she was loved; as she herself receives of sorrow, displeasure, and weariness from anyone's love toward herself, not regulated according to God, much and bitterly therefore wont to lament. Thus far the aforesaid instruction in Pascuccius: in whom on the same subject also thus he is found to have written.
p. 169
[10] A wonderful revelation, which I wish that from God you ask, is, that He make you know, what you are, She bids that the knowledge of oneself alone be sought, how much you can, how much you know, how much you deserve: for without this revelation no one ever attains perfection. This secret is not learned from another, but is reserved in the most sacred breast of Christ Jesus: nor to many does He manifest it, but to few; nor to all these equally, but to one more, to another less, according to the perfection to which each of them ought to come. But I believe that this secret cannot fully be comprehended in this dark life, but in the other; where fully and in truth we shall know our vileness, fragility, and folly. And hence is born humility of heart, not indeed appearing to human eyes, but pleasing and acceptable to the divine sight. That your spiritual Mother never desired another revelation, than to know God and herself. But the Dispenser of graces, liberal, courteous, and benign, both many others to her granted, and that one altogether did not deny.
[11] such as she herself divinely received Many years it is, that she, in her mental prayer before the image of the Crucified, of this truth the light divinely perceived, that never would she come to perfection, unless besides the divine Trinity she should know another trinity. For just as, that she might be a Christian, she had to believe and confess one most holy Trinity, the Father, the Son, and the Holy Spirit; so, that she might become perfect, it behoved her to confess and believe this triple truth, namely that she was nothing other than nothing, wholly foolish, and wholly odious to God. O most blessed Trinity, neither known, nor esteemed, nor believed by the ignorant in spiritual things. O my God! she said, rather deprive me of corporeal life, than take from me the knowledge of so lovable a truth; plainly necessary for one tending to perfection: and my bones rather into the minutest dust reduce, than that this teaching of eternal Wisdom ever depart from my soul. I cannot vainly glory of power, because my power is nothing: I cannot lift myself up on account of wisdom, because nothing in me is found except folly: nor finally ought I to presume that I deserve anything in the sight of God, since I am a vile creature and odious, nay more odious than hatred itself. For he who commits sin is the servant of sin; and since sin is nothing, and I have committed it, I have come to be so much less than nothing, as a servant is less than a master. But that sin is nothing, can be gathered from this its property, that it annihilates the image of God in us, of whom St. John says, "All things were made through Him."
[12] Hence it is, that while the soul feels itself able to work well, it knows that the person of the eternal Father gives strength to the nothingness of its power; when it sees itself able to speak and instruct others in the spiritual life, because otherwise no one can refund all things into God. soon also it comprehends that the person of the Son has made wise its folly; when it understands that it, which is wholly odious, loves and in turn is loved, it understands that the person of the Holy Spirit by His most sweet love has loved and lovable has made its odiousness: therefore into God refunding all its good, the soul of it remains free from vainglory, from swollen elation, and from the foul smoke of pride, which the Angel cast out of Paradise: whence with the Prophet it can sing and say, "Lord, my heart is not exalted, nor are lifted up my eyes," etc. The same holds as irrefragable this truth, that if any spiritual soul does not procure in itself to have that light, that knowledge, that necessary revelation; never will it be able truly and from the heart to humble itself to God or to creatures.
[13] Hence she reveres even the Novice Sisters as Angels, Know that in exterior actions she is very reverent and a capital enemy of putrid hypocrisy: nevertheless not only secretly, but often also openly she kisses the threshold of the church, which the Sisters with their feet tread; reputing herself most unworthy to be one who her sinful mouth there should place, where they place their virginal and holy feet: holy, I say, because although perhaps such they are not, yet they seem to her such. And these things I write to you with weeping eyes; because I find myself by your devotion and prayer compelled to that poor little one's secrets to be revealed to you, which for many years were concealed. Now moreover, O blessed soul, consider that she doing this, much more gladly to all would do reverence, were she not by respect of her dignity or office hindered: and therefore while to any other she exhibits reverence, in turn to the same reverently she inclines herself; nor ever even by thinking does it occur to her that she should say, I am more than that one. Often also to the least of the Sisters reverence first she does, exteriorly indeed as if playful and with smiling face; but interiorly with her whole heart, considering them to be spouses of Christ.
[14] Take care therefore, dear soul, with all zeal to be humble from the heart, from the heart of Jesus drawing this and other virtues benign, pious, and meek, looking as into a mirror into the most pure heart of sweet Jesus; and conforming yourself to Him, if His most sweet familiarity and honorable friendship you covet. From that heart, from that most sacred breast your Mother drew all the adornment she has, as much exterior as interior. The meek breast of that loving Jesus was her school: in this alone she is taught, because for you she has studied. There nothing else is read than truth, meekness, commiseration, sweetness, joyfulness of heart, and jubilation of conscience: nothing else there is found than love and charity, love toward God and charity toward neighbor. O divine heart! I cannot omit but I name you, because she saw herself written in you in letters golden, conspicuous, and beautiful. Hither enter, O soul, if you desire quickly to be perfect. This is the way short, hidden, secure, and infallible, by which walks and walked your Mother: follow it therefore, because conformity generates and conserves love. Turn yourself to God, and say to Him: This revelation from You I ask, my Lord, because without it I cannot be perfect; since however to my dignity and Sacerdotal excellence necessary perfection is. Pray Him from the heart, Reverend one, because certainly it to you He will give: since He is so good, so liberal, so full of all grace and gift, that even unasked He always bestows, of the fullness of His goodness on the just and sinners. Therefore the mercies of the Lord forever will sing that soul, which you love.
[15] I wish, blessed soul, that you follow this my admonition, namely that you serve God, She teaches that God is to be served out of pure love. not as a bondservant, on account of fear of temporal punishment or of eternal torments; not as a sinner, on account of any reward; but as a daughter, render to God love for love, blood for blood, death for death. These are the short ways, hidden, and secure; not appearing to human eyes, but known and admirable to the sight of God, to whom open and naked are all things. But what I say consists in affection: which if it is pure, before our soul begins to advance, and before having advanced it knocks at the door of divine mercy, there is opened to it the immense treasure of that wisdom; and before it has asked, it receives even more than it wishes, nay more than it itself knows to ask, from this that to it by the incomprehensible goodness of God it is offered. Liberal and most generous is our merciful and most loving Jesus crucified: to whom much please those who conform themselves to Him, and open a heart liberal, magnanimous and munificent, that it perfectly may possess the King of eternal life. But in a heart narrow, vile, and rustic, never dwells nor will dwell God: because great and exalted He is above all gods. Dismiss, dismiss, most beloved soul, this deceitful and deceiving world, not on account of hell as a bondservant, nor on account of hope of reward as a sinner; but as a daughter and spouse lovable, on account of the love of your crucified Jesus, and Him with your arms, that is the affection of your heart and great love embrace. Thus did your beloved Mother, who grieved for that which she did not have, and for that which she was not, that so much the more she might dismiss for the love of her crucified Jesus, whom she loved with a pure and ardent heart and intention perfect.
p. 153
[16] But since the soul, which thither desires to come, ought to keep its mind fixed in God, and in Him continually the mind, as much as to it by its fragility and divine grace shall be granted; there is nothing that more usefully it can, or more necessarily ought to do the servant of almighty God. This thought, by which one keeps the mind fixed on God, sanctifies it, kindles the affection, and illuminates the intellect, and is as a bridle by which it be preserved from venial sins. It is the broom of vices and the preparation for prayer, to which otherwise many come all day, and never think of God. They feel themselves thence empty, dry, indisposed, and full of mental weariness; and therefore they say; I do not have the gift of prayer: which however is not so, but all this to them happens, because they have not directed their thought to God, that they might prepare a seat for mental prayer. But those who think, how that as well as possible they may do, without delay come to the desired end: for such a soul has prepared a place for the Lord, and receives the grace of tears, compunction, taste, and devotion. This method use spiritual and wise Religious in this world, because this is the best disposition for prayer, and eternally will pursue in the heavenly glory. This sign is above all others infallible, for knowing whether one is written in the book of life: for frequent thought of God compels His supreme goodness often to remember us. But hold for certain, that the more frequently you shall remember Him, the also more often He will renew the memory of you. This to your Mother was demonstrated by the Holy Spirit, that her soul might more be kindled to that Angelic exercise: and know that she has the grace often of invoking in her heart the Redeemer, and Him interiorly to remember.
p. 154
[17] Many strive to come to cleanness of heart by a way very long and laborious, by watching, fasting, and by the shortest way to cleanness of heart, scourging themselves, lying on the ground, cold or heat tolerating, and the body afflicting; because they know that by interior purity is possessed consummate perfection. But this your Mother holds for a most explored truth, that frequent thought of God makes so great a good to be acquired more quickly and better, and less laboriously. Foolish would he be who, able to come to Rome in one day, and that by a level and most easy way; on that journey wished to spend four days, and that through paths far roughest. Choose, choose that way short, sweet, pleasant, secure, and hidden, which may lead you to paradise, no one observing. Embrace Christ, and be certain you will be enriched, no one knowing where you transact your business. I finish and say, that he who often of God thinks, God remains in him: and he who Him by grace possesses, what could be wanting to him? Take care therefore that the object of your thoughts and intentions be God, nor fix yourself on a creature. For example, if you wish to exercise charity toward your neighbor, good indeed it is, to have him as an object of mind as a neighbor; but much better, represented as a member of Christ: and by how much one is nobler than another and more excellent, by so much also is more meritorious one than another.
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[18] Never fall asleep in the sleep of sloth and negligence: but know that the Kingdom of the heavens suffers violence, and the violent seize it. She commends spiritual vigilance That your Mother says, that this Evangelical word was by the Holy Spirit impressed on her heart so markedly, that sleeping and waking she has it always anxious. I wish to say, that never in holy Religion let yourself be occupied by that sleep, by which many are held: who having entered there forget their first fervor; and whatever good they work, they do without any consideration mental. They follow the orders, ceremonies, institutes of holy Religion altogether like she-goats, which one dancing leap also themselves, nor know why. Thus a Religious spiritually asleep, follows the custom once taken up; nor considers what reason impels to it. and a holy intention in all things There happens to such the same as to an ass, which carries wine and drinks water: for both these endure the extreme labor, with little, little, little fruit. Because just as matter without form is not beautiful nor useful, so a work done without a certain intention does not please God, nor will it bring you anything of utility. For although a work good in itself be laudable, nevertheless, like matter to which form is not present, that is a good intention, it is without fruit; and foolish is he who it thus exercises. Act in the manner of the prudent and wise, nor adhere to the footsteps of fools: but in every work, whether great or small, while the spirit of life is in you, lift the eyes of the mind to God, sanctifying there your intention, and for God's love every adversity tolerating. For the love of the same Lord make prayer, read a pious book, sing the office, wash pots, sweep the house, exercise the works of charity toward the healthy and the infirm: and believe me, that if you accustom yourself to say in mind while you do these things, Lord God I do this for Your love, you will say it even when you do not think of it.
[19] because God does not consider how much one does, Thus did your beloved Mother; for although to such exercises she could devote very little, on account of her long infirmity and weakness of body; yet (which to your edification be it said) thus she acted, that of her it can with truth be said, that she did more than she could; just as God and her conscience know. This counsel therefore I give you, that you take care to have always a fervent desire of doing penance: but as to the exterior manner of acting do not be carried by your own judgment, but keep the commands of your Fathers, because thus not a little will you merit before the most holy Trinity, which only considers and weighs the heart. Therefore busy yourself that it continually you have inflamed with charity: because to a boiling pot flies do not approach, but the tepid ones fly into it and are drowned therein. From a soul seething with the fire of divine love the demon and all thoughts unclean far flee: but with what affection. but into a soul made tepid as to love and in charity cooled, plunge themselves and are drowned the flies of vanities and of useless thoughts; whence is begotten that deadly sleep of the negligent soul. Hence it comes that many sleep in holy Religion, and sleeping dream they acquire perfection: but in the hour of death they will know the falsity of their dreams chimerical; for their hands full of diabolical illusions they will find. Therefore, my Reverend Son in Christ, open your eyes, and do this that you not jestingly spend the few which remain to you of life's days: be vigilant and fervent, according to the grace by God granted you, saying with the Apostle, His grace in me was not void, who watch for You from the light: and using this method, be certain, that shortly a great progress you will make.
CHAPTER III.
Baptista's charity toward neighbors, even the slanderous or otherwise injurious, explained in the admonitions given to her Disciple.
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[20] I wish that you be at once most liberal and most avaricious, that is, most liberal toward the neighbor, [She enjoins the religious to be sparing toward himself, most liberal toward the neighbor,] and most avaricious about yourself and your person: contrary to what the world is wont. For worldly men are most liberal toward themselves, and for all things necessary anxiously provide for themselves; but toward the neighbor they are most tenacious, whom if they saw needing a hundred things, scarcely one to him would they bestow. O infinite blindness! O deplorable calamity! The Lord of all is courteous, liberal, munificent, without measure, and from Him are all things; Because the Lord's is the earth and its fullness, the world and all who dwell in it: but the servant and dispenser, to whom nothing of his own right is in this worldly machine, who into it entered naked and naked into the earth quickly will return, shows himself avaricious, narrow, unmerciful, and cruel to his neighbor and brother. O supreme Trinity! O most holy Trinity! infinite thanks to You I render. O power of my impotence! O wisdom of my folly! O most clement love of my odiousness! how much can the impotence, how much savors the folly, how lovable is the odiousness which are found in me; in view of God acting in him through Him; so great thanks to You I give for me and for my nature; that You by Your power, wisdom, and infinite clemency have found a manner and way, by which our arrogance and human pride into that which is may be reduced, that is into nothing, because nothing we are and into nothing we return. Great gladness feels my heart, because in it I contemplate Your power and wisdom; and I see that You alone are and eternally will be He who always were; and conversely I know that sinners, who in their vanity, pride and accursed avarice wish to inherit the earth and transitory things, nor mercy toward the neighbor to exercise, quickly will return into smoke and into nothing; and that of the unbridled horse of desires always more and more of having, which by the swiftness of its course contends with the winds, by the powerful hand of God are to be cut the hams; whence supine he will fall, not indeed into the earth, but into the depth of hell, on account of their accursed avarice.
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[21] Alas! that this most evil vice has now its tail sent into the holy Religions; she detests avarice, whence often it happens, that those who many things in the world dismissed for the love of Christ, are so far tempted in this part by the demon, that grievous it is to them if they see a little lettuce or one loaf given to a poor person for God's love, or a cup of wine to the thirsty. O thing shameful and nefarious, to behold such a machine of vices among the servants of God! O how great thence displeasure he draws! how much his heart is afflicted! For how could the most liberal Lord endure most avaricious servants? I wish therefore that you, Father reverend and Son in Christ Jesus most dear, altogether the opposite do to what seculars do: that is, that if for your person of four things you have need, most avaricious be, and with one alone content acquiesce, leaving to God the care of your body: who, if a firm faith you have, will inspire someone to provide for you, nor will anything be wanting to you. and excessive care of oneself. Thus did your Mother: and there were so many divinely inspired to provide, not only for the internal, but also for the external her necessities, and indeed without their loss, that she could not desire more. But I do not believe that for her person ever she asked anything from her Prelates: nay rather things offered often she refused to accept, saying; Mother, I do not need that thing; give I beseech rather than to me to one in need.
[22] I wish on the contrary that toward neighbors most liberal, as often as one thing you are asked, She explains God's liberality toward bodies fourfold you give. Your Mother entered, or (that I may say it better) God drew her by His mercy into the contemplation of the most liberal charity of God. She saw in heaven how great things the most liberal Lord made, with the starry heaven's and to us visible beauty, with so many shining stars distinguished, with the scintillation of the planets, admirable by the brightness of the sun, the variety of the moon she considered how great on earth was born the sweetness of fruits and variety of leaves, how many roses and lilies, how great a diversity of fragrant herbs and utility for curing the health of men; how great a multiplicity of fishes in the sea, how great a dissimilarity of birds in the air, how many quadrupeds in the woods, how many for the domestic uses of men created living things there are: and all these and many more besides God made for our foul bodies, asked by no one; voluntarily also He provided for grain, wine, oil, and other things out of His most liberal charity, and that for those things which shortly into nothing are to be reduced. What then do you believe, my Son reverend, He has done and prepared for our soul, eternal and perpetual, founded to His image and likeness? how great a variety of glory, how great a diversity of beatitude, how incomprehensible joys, and hence she understands what He has prepared for souls. how inestimable delights, to be found in that supernal city of Jerusalem triumphant? "Glorious things are said of you, city of God." The gates shine with pearls, the shrines lying open; and by the power of merits is led in there, everyone who for Christ's name here in the world is pressed: and the streets and
its walls all of purest gold. O blessed Jerusalem, you are the vision of peace, the habitation of the contented, the fruition of eternal glory. But why so many and so great goods did God found in heaven and on earth, in the sea and in all the elements, except that to us mortals He might demonstrate His most liberal charity and infinite mercy? because He is wholly liberal, benign, easy and gracious; nor only out of the fullness of His charity does He communicate something, but also Himself He bestows in the most holy Sacrament. O most liberal God! You to us Yourself and all Your things give: the most evil sinner on the contrary denies to his neighbor things however least.
[23] From this place your Mother drew her liberality, and how He wishes us to be assimilated to Him by liberality. although in tender age also most manifestly she declared that with the same virtue she was endowed. Now moreover she rejoices more to give than to receive, and nevertheless more and more she feels in this grace herself to profit and grow. Be therefore very liberal, if you wish to be conformed to God: for nothing else God loves than Himself, and His image and likeness in us. This doctrine that handmaid of God learned in the school of divine wisdom. If you do not understand it, ask: and you will find God to be in every thing lovable, and all things outside Him to be odious. Understand me: because no one is good, except God alone; who is most liberal, pious, and merciful; of whose mercy there is no number, to whom be praise and glory through infinite ages. Amen.
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[24] I omit to say how tender bowels of charity that same handmaid of God had for having compassion on the imperfections and infirmities of her neighbor: She is taught to judge no one, because it is not always expedient to open the eyes of the blind: only I affirm to you, that your Mother was on this matter divinely instructed, [while still being in the world]. But since ignorant then she was of all spiritual things, she did not understand of how great moment that doctrine was, and of how profound a significance: but after she was in Religion, so well she comprehended it, the Holy Spirit her mind illuminating, that for about eighteen years in which she lived in it, neither as a subject nor as a prelate ever did she say anything of evil about any creature. But if perchance, God permitting it to increase your crown, and the demon instigating, everyone of you spoke evil; take care that vengeance you not leave to your sons, but yourself do it, by praising to the Visitors the holy conversation of the Brothers, as if all were Angels incarnate; nor indicate who spoke evil of him, lest hatred or indignation in your heart arise, and to be blind to the defects of neighbors. by which two vices abominable to God become spiritual services: but note well, that this cannot be done, unless the soul has its heart occupied about God and full of knowledge of itself. For then made blind to beholding the defects of neighbors, not knowing the errors and faults of others, it can say with truth, All seem to me Angels incarnate. Hence it seems to me to your Mother came this grace, that she had not what to say to the Visitors: nay even I affirm to you in truth, that often the Novices more such things knew to relate, than she who was in Religion so many years: but if sometimes something others relating she heard, as if abroad she had been absent, she said within herself, Can it be that I have been ignorant of this? Then take it.
[25] I say moreover that she by God's grace in this doctrine comprehended a certain diabolical subtlety, by which many even the perfect are deceived: wherefore, She compares the vice of murmuring to leprosy, because from my whole heart I love you, it I wish to manifest to you. Know, my Son, that the murmurings and judgments which are made in Religion, by the demon are covered and procured to be made under the appearance of some good: whence it happens that a snare, very subtle and almost invisible, escapes even the mental eyes of contemplatives. This is the most evil leech, which sucks out, snatches, and takes away all the labors and sweats of Religious men and women. This is that most evil leprosy, with which was contaminated Mary the Prophetess, the sister of Moses: nor did it profit her her prophetic spirit, that she be not chastised: nay because she had murmured she was struck with a leprosy more pestilent and sorrowful: and unless Moses, against whom she had murmured, for her had prayed, within a few days, as the Scripture says, consumed and dead she would have been. O noble figure and exemplary mirror, by the Holy Spirit set forth in the old Testament, at whose mere sight should tremble spiritual murmurers!
[26] But this doctrine is little considered and less understood, which to us a certain argument affords, that he who in holy Religion is clean from such leprosy, possesses a secure earnest of Paradise. Hence it was that your Mother so much had compassion on the murmurer, because it infects also the hearer. and envied him about whom was murmured: Because to those loving God all things cooperate unto good. A special property of leprosy is, not only to consume the flesh of the wretched sufferer, but also by contact to defile the companion: therefore the Lord commanded that Mary be cast out outside the camp, lest she infect others: but this signifies that which is commonly said, As much does he who holds, as he who flays: for indeed no more does he sin who murmurs, than he who his ears to murmuring lends; nay the second more than the first: for if there were not one who would listen, there would not be also one who would murmur. One demon in the tongue of the murmurer resides, and another in the ear of the listener: both in turn nod and laugh together, mocking the foolish Religious who murmurs, and the stolid and senseless one who listens. I wish that you be wise, and neither murmur, nor to murmurings lend an ear. But know, that if a face disturbed and dark you show to one wishing with you to murmur, two goods at one and the same time you will do: because you will put to flight the demon, which sat upon his tongue; and far you will drive away also the other, which was prepared that it might occupy your ear. But I notice that I have made a long digression, and I believe that your assiduous prayers, for your greater utility, were the cause of it. I will conclude therefore by saying, that I do not wish that you murmur about any thing or person, and she bids a sad face be shown to the murmurer. neither about good nor about evil, nor on account of good nor on account of evil. Wherefore remember this precept, and it in work fulfill: for I do not speak without cause. Hold, Son, the bridle with your hand, because according to St. James in his Canonical Epistle, a Religious not rebridling his tongue, of this man vain is the religion.
[27] That subtle snare, which I had promised you to show, lies hidden under this Visitation. She shows the snare set in the time of Visitation by the demon, For since the demon knows, that every good our working, unless it be founded in charity, is odious to God, and to us unfruitful and vain; therefore that malign spirit all his industry thither directs, that he make us to the Father Visitor say many and many things, which related there is no need of, and which more maturely considered are nothing other, than opinions and suspicions; for such however they are not apprehended by the imperfect, having their eye always intent on What, not on When. Hence grows lukewarm fraternal charity, and among Religious is broken the bond of peace: but the suspicions being multiplied there follows the total cooling and extinction of the same charity. This since the malign spirits know, they esteem themselves to be, and indeed are, lifted upon the horse; nor any more do they care for our obedience, they make little of honesty, they hiss off poverty, tears, disciplines, for charity to be violated by delations, fasts, and whatever other virtuous works: for only charity makes us pleasing to God, and gives Paradise. Wherefore the demon has his bow and arrows venomed always directed against the root of fraternal love, and to its destruction with all effort he intends. Therefore he makes us rashly judge, therefore he makes us murmur, therefore during the Visitation he fills minds with suspicions; and finally he scatters tares in the hearts of others, and exterminates zeal for the honor of Religion, that to the tongue he may afford opportunity of saying and relating what is not fitting.
[28] with great spiritual loss. Alas for me! alas for me! How great goods on that account souls lose, by their malice blinded! how many labors are rendered unfruitful! how great thence is born the disquiet of consciences! Not even to know can they what is good, because they are disturbed. If they make prayer, no taste from it they take, or in it they do not trust God, because they are not capable of any spiritual joy: and all these evils proceed from the tongue. Be silent, be silent of others' things: for the Prophet says, "I was silent from good things." To you, to you I speak, my Son. I wish that this manner of conversing in holy Religion you keep, because by God's grace thus acted your most prudent Mother; and thence from God's special gift so great peace she drew, that to one telling it you could not believe: and the same prerogative I desire also for your blessed soul.
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[29] Know also that that Religious [whose secrets I reveal to you] although divinely endowed with many graces and spiritual gifts, Above all graces she desires the love of enemies. and a singular love and benevolence of God toward herself by arguments plainly extraordinary having experienced, nevertheless always thirsted for that, by which she could all who deserved evil of her with a sincere heart love, and more than those who to her did well. Which handmaid of God also, in her holy and devout prayers, was wont often by exclaiming to say, O my God! O most clement Lord! if to me You should reveal all the most secret hidden things of Your heart, and daily should show all the Angelic hierarchies, and to me should confer the power daily of resuscitating the dead, I would not on that account wish to believe, that certain I should be, that You love me with a love indefectible and infallible; except when I feel the grace of a sincere heart, to speak well of anyone doing me evil, and without contradiction of mind to praise anyone speaking evil of me, and unjustly slandering me. Then, eternal and most clement Father, as by an infallible sign, I will believe, that truly I am a daughter of Yours, comforting myself by the example of Your most beloved son Jesus Christ crucified, who is the only good of my soul, as a certain sign of divine love. and hanging on the cross for His crucifiers prayed. But to God be thanks, that of that gift a good part attained already to herself seems that soul; when, whatever to her said or done injury, no aversion at all she feels in her heart from its authors, however very atrocious ones she has borne, which to you I do not write: God and they themselves know them. Nay with the greatest pleasure she is affected, by saying or doing something which can be pleasing to her injurers: only it ill affects her, the loss, which those unhappy souls do;
and from her whole heart for them she prays God, that to them He impute not this sin: sometimes also in this play of love, tending to the highest perfection, she indulges them the prerogative of one or another Pater and Ave. I wish, O blessed soul, that also the same you do: that is, that you press on by the secure footsteps of that your Mother, who so greatly loves you, that for your edification she writes such things. But I trust in God and your prudence, that the time spent on this writing, will not be unfruitful, but to your heart the greatest will bring utility. Whatever in one year you can effect, do not divide into two. Walk, run, fly in the way of God. The upright walk, the wise run, the loving fly to the fruition of the divine majesty. If you can run, do not walk; and she admonishes the disciple always to strive to advance. if you can fly, do not run: because the time is short. In the way of God you must always advance, go backward never. If to the fire are not added wood, by itself it is extinguished: so if to the soul be not added virtue, in itself it fails; and beginning from "I believe in God," it will end in "the resurrection of the flesh," that is in secular businesses and cares. But you and every Christian soul from such a way may the Lord take away. Meanwhile if much you desire to profit, fear God, and love those who slander you. This to you I wished inculcated. Attend to yourself, open your eyes, and at home keep your mind: because few there are who ardently desire to come to that Evangelical perfection, which with His most sweet mouth taught me the most benign Jesus: few there are, I say, who attain to true perfection, set in this that they love their enemies.
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[30] I have concluded with God's grace, and finished these salutary admonitions, Reverend Father and Son mine most beloved, which I wish that you keep and guard with that charity, In concluding, she renders the reason, with which I send them to you. I wished also to console you by narrating to you the spiritual life of that your beloved Mother, covered under the shadow of precepts: nor grievous to me was it so little a labor for your sake to undertake, for I trust in my crucified Jesus, that much thence utility and mental consolation to you will come. Of your principal things, such as are obedience, poverty, and honesty, a special admonition none to you here I have given, and that for two causes. First, because he who will observe these precepts, impossible will it be that he be not obedient, poor, chaste: secondly because to me you seem so well disposed to subject voluntarily your neck to the yoke of holy obedience, why she says nothing of obedience, that useless I judge to be future and outside the purpose any on that matter exhortation. To corroborate nevertheless your will, I say these few words: that no sacrifice can you offer to God more acceptable, than if you offer to Him your will and your judgment, by the mediation of holy obedience: because it is written; "Obedience I wish more than sacrifice."
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[31] Of holy poverty also to you I do not speak, for it from Christ to be obtained so desirous you to be I know, that for it you would dismiss a thousand worlds: one thing I say, that truly very blessed is he, who that pearl oriental knows. This necklace of inestimable price by your Mother through God's grace was recognized, and it for herself and others she procured: but on her alone fell the burden of paying the price, namely of many afflictions, fatigues, in poverty, and tears before God, and of not few tribulations to be sustained from the Brothers and Sisters, Princes, Presbyters, and Seculars: so that she could with truth affirm, that poverty more to her stood, than to the opulent are wont to stand riches: and more she sought and desired to have it, than the avaricious is wont gain of money to pursue. My Son, your poverty let this be, to wish while you live nothing other than Jesus crucified, in whom you will find true and supreme riches. O how poor is he, in chastity, who wishes something other than God! how rich, who has nothing other than God! As to chastity, no more about it with you to converse I wish: for I know that of this virtue the crown you deserve to wear above all your companions: and therefore this your Mother with a most special love pursues you. But it seems to me to be fitting, that about this point you acquiesce in this my narration: for since the fragile vessel of your body adorned is with this precious gem, and illustrated with this Angelic splendor, I could not omit but with you I should communicate the secrets of your Handmaid, that in you they be reposed and conserved. * Of holy prayer another thing also to you I do not write (since by word of mouth enough about it with you I have spoken) than this one, that see that you understand, and in prayer. When you cannot reap, snatch violently; that is, when you cannot with the mind, with the mouth at least pray.
CHAPTER IV.
Baptista's virtue exercised by the adverse and prosperous cases of the House of Varano: the office of Vicaress, the foundation of Fano, the dignity of Abbess.
[32] From these precepts written to her dear Disciple scarcely had passed a three-year period, when matter for exercising toward enemies that heroic charity, In the year 1502 Baptista's father and Brothers are slain, such as above she explained, Baptista offered her a furious tempest, which the Varano family almost utterly overthrew. Since, as relates Leander Alberti in the description of Italy on p. 425, her Father Julius, when of the Principality long and happily he had possessed himself (namely for forty or fifty years, if at Camerino Baptista was born) at length in the year 1502 by a fate like that by which Priam perished; when, the Camerians of their own accord into the power of Pope Alexander VI surrendering, him, with Venantius, Hannibal, and Peter his sons, in prison enclosed, Caesar Borgia Duke of Valentinois in the citadel of Pergola most cruelly slew; so that one plainly of that house remained, John-Maria, the least of all the brothers; except the youngest John-Maria: whom the father at the beginning of the war to Venice with his treasures, as his son Polydorus into Thrace Priam, sent away: but with a happier outcome, which to the merits and prayers of Baptista you may attribute. For quickly fortune being turned, Alexander VI dying about the year 1503, the single spark of the Varano house again she brought forth and made grow into the greatest light.
[33] who in the year 1503 honorably received at Camerino, For John-Maria de Varanis, who with his father Julius, the Lieutenant of King Ferdinand, at Naples first had been, and then in the army of the Aragonese with his brother Venantius had set up his military training; had passed to Venice, and in that school of prudence was exercised in the arts worthy of a great Prince; when his father and brothers the power of the Duke of Valentinois overwhelmed and extinguished, together with the liberty of the Camerians. But Alexander dying quickly into disgust with them came Caesar Borgia; therefore it was easy for John- Maria, supported by the aids of the Venetians, to recover the city, by his ancestors possessed: whither with Mutius Columna, the Toparch of Matelica, coming, by all the people most festively was he received. The dominion of the city to the same Pius III the successor of Alexander confirmed, in that brief Pontificate which he held of a month not entire: and ratified also it held Julius II, in the same year still substituted into the Chair of Peter. Thus Pascuccius, p. 128: who then on p. 136 sad things with glad mixes, from an author of that age transcribing the death and obsequies of Lady Joanna, from which Baptista to be absent it was not permitted, that the last office to her best mother she might pay. her mother having died, Of both the words here I add. There dies the most illustrious Joanna, the daughter of Gismund Lord of Rimini: whom all trust, for her goodness, justice, and mercy, received into the place of eternal salvation, to have filled the triad of the blessed souls of her house, of Rupert, I say, and of Margaret, who one monastery at Ferrara founded, and with opulent revenues endowed; where also made a Nun she died, just as also the most illustrious Joanna, of the Order of the Observance of St. Francis, whose soul as we hope, rejoices in the heavens forever.
[34] The obsequies were beyond measure solemn; for the whole Court and the public State intervened, and also thirty-six Deputies from the citizens, she makes magnificent obsequies, from each Region of the city twelve. All things mourning and sadness breathed, but full of majesty. For in the hall greater the body laid out, an appearance still of one living showed, in the monastic habit of the third Order which she had professed, standing about it Matrons innumerable with grief confounded. There was present also with her Nuns Sister Baptista, the faculty for this making he, whose it was in such a case to loose the obligation of enclosure. And these indeed while the funeral pomp was led held one side, the other occupied the courtly Chamberlains and honorary Pages, all clad in black, following the Collaterals, Doctors, and Citizens; but the Clergy followed their General Vicar, whom the Religious Orders and the Confraternities had preceded, in a column so long, that when the body was borne out from the gate of the Palace, the first of the eighteen Crosses had already reached the threshold of the Cathedral church. The bier bore the Podestà and the Castellan, and the Captains of the Arts, mutually succeeding each other. At the entrance of the church, which all draped in black with torches lighted shone, a confused and great lamentation arose of the people, the Mother, Lady, Patroness lost bewailing. Baptista also intervening. John-Maria, from the excess of sincere sorrow, thrice a swoon suffered: Baptista, with no less edification of all, had her tears in her power. The body of the deceased in a leaden chest some time stood upon the arch of the ancient tribune; but elsewhere afterward it was translated, the Pontiff forbidding, that the deposited remains of the dead in a place higher than the altars be had. But this was done about the year 1570, when Pius V for that matter sent Apostolic Visitors through all the Papal dominions, of whom we treated on March 13 where of the cult of B. Eric the Pilgrim among the Perugians at no. 7. There is moreover seen even today Joanna's effigy, expressed in living colors in the church of St. Francis, in a panel representing the flight into Egypt, and beside her in the habit of a Tertiary with her son John-Maria, so that from the mother's mouth to the Virgin Mother of God seem to issue in gilded letters these words: As You Yourself and Your son did save, so me and my son to save You deigned. And there was subscribed Joanna Malatesta Varana, the pious wife of the Prince of Camerino.
[35] The year and day of her death it is a wonder by no one to have been expressed. It does not seem to have happened before the year 1505, Pascuccius the aforesaid seems to place before the year 1505, at the beginning of which to the beginnings of the Convent of Fermo to be made Sister Baptista was asked for; but to this conjecture I cannot assent. For since already from the year 1482 the Episcopate of his fatherland had held Fabritius de Varanis, the son of Hercules, the brother of Peter-Gentilis, nor did he die, Ughellus witnessing, before the year 1506, whatever his fortune was under the Duke of Valentinois, restored certainly it must have been, on the return into the city of John-Maria; nor sufficiently credible does it seem, that a Prelate so connected with the deceased, if he had lived and at Camerino
present he had been, but rather after the year 1506; would not have a part and a name in the funeral history, to whom above all others it pertained the mortuary Sacrifice to celebrate himself, but not through a Vicar. Wherefore I more incline that these things were done while the See was vacant, between March 7 on which Fabritius died, and February of the year 1508 in which to him was substituted Franciscus Roboreus, Pope Julius II's nephew by a brother.
[36] The office of Vicaress Baptista discharged, as above we saw, when it was commanded her to write about the mental sorrows of Christ, in the year 1487, though before this Baptista was summoned to Fermo, passing of her age the year 33: there followed then the time of testing admirable, for five years continued, which by her briefly indicated, but not historically described we have seen. Thence nothing of the acts of her life through thirty years to find Pascuccius could, except a single brief of Pope Julius II, by which to the Fermo citizens power is made, of bringing her to them, of this tenor. Julius the second Pontiff, to our beloved Sons of our city of Fermo.
Beloved Sons, greeting and amplified apparently: Apostolic? benediction. You have caused to be set forth to us, how in our city of Fermo lately an ample and honorable monastery of Nuns, of the Congregation of St. Clare of the Order of St. Francis, for the increase of divine worship, by the license and assent of the Apostolic See and of the Superiors, or otherwise legitimately and according to the order of law the things to be observed being observed, newly constructed and built exists; and you Nuns of the said Order and Congregation in the same monastery desire to be congregated; and it is necessary and opportune, for instructing the monastery itself and the novice Nuns flowing thither, from some other monastery of the same Order, to begin the monastery there, some Nuns of holy life, probity and morals, and in the Rule and institutions and ordinances of the Order aforesaid instructed, to call in; and on your part to Us it was humbly supplicated, that on this opportunely to provide we would deign. We to such supplications inclined, to our beloved in Christ daughters, Baptista de Varanis and Angela de Octonibus, Nuns of the Camerino monastery of the same Order and Congregation, with one, two, or more Nuns of the same monastery, as to them shall seem, with the consent however of the Superiors, for one or two years, as to the same Superiors shall seem, that to the said monastery of the city of Fermo they transfer themselves, and it with the Nuns flowing to it order, according to the Constitutions of the Order and Congregation aforesaid and of the Superiors of the same (upon which we charge their conscience, under the penalty of excommunication ipso facto to be incurred) by Apostolic authority by the tenor of the present we command: not withstanding, etc. Given at Rome at St. Peter's under the ring of the Fisherman, the 28th day of January 1505, of our Pontificate the year 2.
[37] Behold how to the Fermo city, for only one or two years, Baptista is granted: therefore nothing prevents, and thence having returned to Camerino. that after the death of Bishop Fabritius, and before the institution of the successor Franciscus, she returned to Camerino, before her mother incurred the last sickness. But she was when to Fermo she was destined, and had almost completed of her age the year 47, from which to the year of the same age 64 of Christ 1521 nothing found Pascuccius, which into the history he might insert, except the felicity of the Varano House, to the supreme almost summit of honor raised, through the aforesaid John-Maria's marriage with Lady Catharina Cibo, the niece of Pope Leo X by his sister Magdalena. For he in the year 1515 in the Consistory of the Cardinals the modesty, justice, and magnanimity of him being praised, with the consent of the College, with the title of Duke the same he adorned; where she saw in the year 1515 her brother created Duke, having sent one who the Ducal ornaments with the investiture of the Camerino dominion to the same should confer, Cardinal Innocent Cibo, his likewise nephew by the aforesaid sister; and finally to the same the Prefecture of the city of Rome he conferred, besides other benefits many. The memory of these the new Duke turned Prefect wished to be extant; and in the public Palace of Camerino, this title for himself to be set he caused: John-Maria, the son of Julius-Caesar, in his twenty-first year, the Dominion assumed: the citadel of Camerino he built, Visso and St. Genesius he obtained; of Camerino the dignity of Duchy, Sassoferrato, Civitanova, the Prefecture of the City, and the County of Senigallia.
Hence besides other things to our purpose we learn that Baptista was than this her younger brother, born about the year 1482, by a full 24 years older, and among all Julius's children perhaps the first-born, so that this her brother could have her in a mother's place.
[38] No wonder therefore is it, that, by her great with the Duke her brother authority and favor, the Camerino monastery to that of dignity and greatness came, that this place among the principal of the Province was to be numbered, and by his favor signally she establishes the monastery, and forty-six Nuns most well it holds, as testifies Gonzaga, about the year 1580 beginning to write of the Origin of the Seraphic Franciscan Religion. But especially in the public good of her monastery must have labored Baptista, after from Fermo returned, and the above-named Abbess Sister Pacifica dead, by common votes was asked to the same dignity she herself: nor do we think to her any was preferred, who between Pacifica and Baptista herself in that office for some years discharged. We know not however to divine the year in which she was made Abbess, made Abbess. nor that she was made could we show (for Pascuccius omitted to note it) unless were brought forth her Letter, written to the Reverend in Christ Jesus, Father most to be venerated Fr. John of Fano, of the Order of Minors of the Observance, of the divine word a most worthy Herald: to which Letter in this manner she subscribed: Your unworthy daughter, Sister Baptista de Varano, Abbess, in the monastery of Christ Jesus a useless handmaid. But while toward the end of the Letter her son also she seems to call John; a suspicion to me it instills, that he is that beloved Disciple, to whom are extant the admonitions above set.
* perhaps Apostolic?
CHAPTER V.
Baptista's familiarity with John of Fano; under whom arose the Congregation of the Capuchins: the Blessed's death and the veneration of her body and incorrupt tongue.
[39] Of the various letters which to that holy man Baptista wrote, one of them wholly written in Latin produces Pascuccius, which entire here it pleases to weave in; both because it contributes somewhat to the history, She congratulates John, who had suffered many revilings, and that of his Latin style a specimen may be had. It is then such. JESUS. Upon the rivers of Babylon there we sat and wept when we remembered you, Sion. They are the words of the Singer of the Holy Spirit, for the consolation of the afflicted brought forth, Lord reverend and most beloved, best Father, both to the state of tribulation and persecution of Your Reverence they suit, in my poor judgment. For the elect sit and rest upon the rivers of Babylon: but the impious, the reprobate, and sinners are submerged in the rivers of Babylon. You therefore, soul lovable and renowned, who are of the fellowship and number of the elect, have sat and rested upon the rivers of Babylon, that is upon the waters of tribulation, in hope of the resurrection of your innocence and virtue. You have sat and rested in God your salvation, who is the defender and keeper of the innocence of His elect. The defamers and detractors of Your Reverence are submerged in the abyss of confusion and of their loquacity. Always, Father lovable, before the dawn and the sun darkness goes before. So also after the mountains, beautiful, pleasant, and flowery plains we find wont. That heavenly Physician, a glorious exit, who for the human race's salvation on the cross hung, to His elect, after the rivers of persecution and straits, joyfulness dispenses and gladness; and after tears, Angelic laughter the elect learn in the school of the crucified humanity of Christ: and although the material medicine with wrinkled brow drinks the sick man, not a little afterward he rejoices in recovered bodily health. He permits many times that lovable and most pious One, that all things to us grow bitter, that He alone may sweet and lovable appear. O most sweet Jesus, O ineffable love, how sweet and delightful are Your works to the soul seeking You, to the soul loving You without fraud and dissimulation, to the soul which with all affection affectionately rests in the breast of Your crucified humanity, where the fullness of divinity corporeally dwells.
[40] Rejoice and be glad, daughter of Sion, O soul loving God and by God loved exceedingly, as she had before greatly had compassion on him. because the stoners and persecutors not knowing have placed on your head a crown of precious stone: and believing the reverence of your Paternity to despoil of honor, dignity, and glory, they have woven for you an immortal tunic in this life of honor and glorious fame: for gold, in the fire proved and examined, more clearly its value and price demonstrates. You, Father reverend, were a precious lily closed: now you have spread the leaves of your patience and virtue, and have given a precious odor to the whole Religion and Province of the March, which for three years most modestly and most virtuously you governed, and with your Angelic most prudent governance the Brothers and Sisters you have ruled in holiness and peace. We wept, we all your daughters, while you, cordial Father, sat upon the rivers of Babylon, while we remembered your benignity and sweetness, O Sion! O soul with divine charity full! But now we exult, and jubilate, and immortal thanks we give to almighty God, who gave dominion to His servant B. and saved the son of His handmaid, namely John. He made with me a sign for good, that those may see who hate you and be confounded, since You, Lord, have helped him and consoled me. These above noted inept words, with a feminine running style, I have penned; that Your reverend Paternity may have in your prayers memory of me, to whom humbly and devoutly I commend myself, and your benediction I cordially ask. Farewell in Him, who is of all hoping in Him the true and consummate salvation, whom for your daughter and handmaid remember to entreat. In the monastery of St. Mary-the-new of Camerino, the 20th day of April 1521.
[41] This is that John of Fano, who about the year 1525 again made Vicar Provincial of the March, He in the year 1525 first treats a Capuchin more harshly, Fr. Matthew of Bascio, from a Chamberlain of Julius-Caesar the father of Baptista, made among the Observants a preacher of eminent spirit and zeal, having undertaken to change the form of the hood, and for that cause going to Rome and from the journey drawn back, in the Provincial Chapter celebrated at Matelica gravely reprehended, as guilty of apostasy, and in prison enclosed. That matter announced to the Duchess of Camerino, very devout to Friar Matthew, so moved her, that with threatening letters first John she assailed, then also with words before the Guardian of Camerino expostulating, she compelled him to dismiss the bound one, as asserts Pascuccius. But Matthew to Rome betook himself to the Pontiff Clement VII, to ask the faculty, which also he obtained, and opposing his companions in the year 1626, in the assumed habit where it should please to lead the eremitic life. Then in the following year 1526 Fr. Ludovicus and Fr. Raphael, both of Fossombrone and brothers german,
led by the same spirit as Matthew, nor yet into his society received, by themselves also the same hooded habit assumed; and the Duke and Duchess favoring, the same faculty which he from the Pontiff they obtained, on the 18th day of May; and so having returned to Camerino, within certain chambers of the Ducal palace, until a place proper to their institute should be prepared, for a while they contained themselves, together with others from time to time joined, whom names Fr. John of Terranova in the little Tract on the origin of the Capuchins, to be found at May 18 after the Acts of B. Felix.
[42] It did not please, says Pascuccius, Fr. John that so prudent a Prince should be so affected toward this new Religion, he writes to the Dukes of Camerino, and to that little flock so powerfully should patronize. He wrote therefore to him a vehement letter, asking that from his palace he should expel those, whom he called contumacious; and compel them to return to obedience, whence they had departed: he wrote also another to the Duchess in the same sense, and finally a third to Baptista, and to Baptista herself: exhorting her that with as great efficacy as she could the same to her german Dukes she should persuade: but from their answer enough he understood it had been in vain. He himself therefore to Camerino betook himself, and an opportune time being caught, he tried with words composed for persuasion to effect, what he had not been able through letters. But there is no wisdom, there is no counsel against the Lord; and by the true event was made plain that sentence of Gamaliel: If this counsel is from men, the work will be dissolved; but if it is from God, you will not be able to dissolve it: with which formal words Baptista to John had answered, writing back to him. For at the beginning doubtful was she, whether she should approve or disapprove this novelty, who answers him wisely. and to Fr. Matthew and his companions should show favor: but at last both she and John himself acknowledged it to be God, who the hearts of the Camerino Dukes was moving to protect the Capuchins. Wherefore not only troublesome to them the Vicar ceased to be, but also his mind he applied to embracing the same institute: about which matter with Baptista conferring, with whom he was wont to communicate about the chief affairs of his soul, goads from her new he received for the heavenly impulse to execution to bring.
[43] Thus Pascuccius, who as an argument of the mutual between John and Baptista confidence, alleges many of her to him letters, and verbatim also that which above we have given, [Wrongly is she thought to have been the author for him of passing to the Capuchins,] but far earlier; when rather it ought to have been her to adduce, if there was any, whence might be proved her of that latter counsel a partaker truly to have been Baptista; as above he had alleged the brief answer, which to him about the Capuchins she had given. Indeed, since from Waddingus most certainly it is established, that John still among the Observants lived in the year 1532, nor except two years after he to the Capuchins came holds Boverius, but the Duke of Camerino, the same Boverius witnessing, died of pestilence in the year 1528; impossible it becomes that Baptista, before her brother dead, had a part in the aforesaid change: since dead before the year 1528: nay even probable it is, that she, although the Capuchins to oppose she would not; for that with which John she pursued reverence and that with which the Order's quiet she followed zeal in no matter to them positively favored against his expressed will. For indeed, this man, as John of Terranova writes, when he was Minister of the Province of the March, so great a persecutor of the Capuchins was, that not even their name could he hear without indignation and threatening: so that if any of his subjects of good spirit, showed indication of a will of going to them, he received him ill, not only with words, but also with prisons. Let us say therefore that Baptista, for her of judging no one institute, explained above at no. 25, amid those troubles of her Order to herself alone and her Sisters intent only, committed to God the rest, the care of which in nothing pertained to her.
[44] Would that to the letters in that cause back and forth at the beginning given, yet not before the year 1526, which mentions Pascuccius, and which by himself seen he seems to indicate, had been subscribed notes of the year and day. But this seems to have been omitted in that of precipitated matters haste: for otherwise would have recognized Pascuccius, that she who still lived when these things were done, did not die in the year 1524, as he has on p. 183; or 1525, as he has on p. 146; here the words of Lilius Camillus, there of Angelus Benignus alleging. For from the said things manifestly it appears, that Baptista must at least until the year 1526 by living have reached: when if she had died on the last day of May, only a few days she would have lived after the return of Fr. Ludovicus and Raphael of Fossombrone, if however they before May's end returned from Rome. Hardly however is it credible, that she, with the last sickness struggling and to death near, either was interpellated for so rough a business by John, or to the interpellator an answer in writing would have given. Therefore, but rather 1527, when it is not permitted to stand by the numbers of the writers of Camerino above noted, without injury to the coeval Capuchins, the year of their origin without doubt more certainly noting; the mind inclines that without fear I judge, that in the year 1527, of her age the 69th begun, she died Baptista, when Easter was celebrated April 21; on the feast of Corpus Christi. and so the day May 31 with the feast of Corpus Christi concurs, toward which mystery how devout she was she explained herself at no. 45 of her Life. About her death since nothing he finds in the Camerino records Pascuccius, except at the beginning alleged words of Lilius Camillus, asserting the obsequies by the whole Ducal court magnificently to have been celebrated; nor we of it can say anything else, than that most piously she passed away.
[45] Her body, says Pascuccius bk. 3 ch. 13, by the Nuns buried in a decent place was in their choir, Her body buried in the choir, that a more present always they might have of their Foundress memory, and of the protection from heaven to be hoped a nearer earnest. But after thirty years in which it thus buried lay, not bearing the Religious women longer it under earth to be hidden, with the highest reverence it from its tomb they drew out. after 30 years it is raised whole, Nor can it be said what joy their breasts inundated, how great a copiousness of tears from their eyes pressed out the most tender sense of devotion, when they saw it still on every side unharmed and uncontaminated, with a face more glad than pale, as if all it saluted, and with eyes plainly vivid. Hence it more decently than before they placed, in greater veneration to be had. and again it is buried But to their will opposed himself of that time the Confessor; and I know not by what zeal moved, he wished it again under earth to be hidden: nor without some (as it seems) indiscretion he caused that sacred pledge within two boards to be fastened together, and much upon it earth to be heaped: nay even water copious to be poured on he commanded, and so the soaked earth by his companion to be pressed and trodden.
[46] The obedience, which in that place most exact the Nuns profess, The bones in the year 1593 found, effected that none of them a word should oppose to the zeal of that Religious man: and so the body buried again, according to God's good pleasure, remained there hidden until the year 1593; when it behoved new sepulchers for the bodies of the dead to be buried to be made. Then indeed the elder Virgins, from whose memory had never departed the place, in which lay buried their Mother; commended to the workmen, that the greatest caution they should use in removing the earth. But these doing this unexpectedly there appeared a board, which removed since a most sweet odor thence was poured, it was recognized it to be that which to the body of the Blessed had been laid. Therefore at the news of the thing ran all, flowing for joy with tears suffused; and they exulted, seeing after so many years issue of so great sweetness a fragrance from that body; so that it could not be doubted but that the soul long ago was into the bridal chamber of the heavenly Spouse received, after whom living so strenuously she had run in the odor of His ointments. Admiration it increased, that the tongue alone, even then moist and with a bloody color reddening, altogether had remained free of all corruption. There were present at the uncovering of the sacred bones (for the rest of the flesh into ashes resolved had gone, that the vow of her above at no. 15 desiring be fulfilled, that her body, which to the earth she commends, into dust, as befits its vile matter, shortly be resolved) there were present, I say, at the sacred bones' uncovering, not only all the Nuns of the place, with the tongue still incorrupt, but also their Confessor Fr. Evangelista of Fabriano, commonly called Pharao; who more attentively considering the tongue fresh, soft and ruddy, amid pious tears wondering broke forth into these words of St. Bonaventure, of St. Anthony of Padua the tongue likewise whole beholding: O blessed tongue, which always God you blessed, and others to bless taught! now manifestly appears, your how great were toward God your services.
[47] in precious caskets they are placed, The sacred body of the blessed Mother found, as I said, with as great solemnity as was permitted it was deposited within a new marble chest, in the choir of that monastery, in that form in which even today it is beheld. The tongue separately reserved, and within a reliquary casket was enclosed: which casket, as also the chest itself, more preciously to be adorned in the year 1626 took care the eminent piety of Lord Scipio Savini Archdeacon of Camerino. He after to many successively Pontiffs he had given service in the office of Secretary of State, as they call it, his soul's greatness and munificent liberality made attested in the churches of his fatherland more splendidly to be adorned: and then crystals being added he caused, that as well the chest as the reliquary aforesaid to the eyes of beholders were transparent, there running to behold them men of every condition and persons, even of first rank and most eminent.
[48] and religiously visited by chief matrons, Thus in the year 1639 in the month of October, through Camerino passing the most excellent Lady Constantia Magalotti Barberini, the kinswoman of happy memory Urban Pope VIII, with the most illustrious Ladies Lucretia Vaïni and Maria Machiavelli, her sisters german, came to the monastery of St. Clare, to visit the body of B. Baptista de Varanis: and Mass having been heard at it and the Relics venerated, and the tongue within a silver pyx preserved, she entered also with the aforesaid sisters the monastery: which surveyed, within the chest of the Blessed she left a gold coin new, with the image of her kinsman Pontiff impressed and other alms. In like manner the place visited Lady Anna Columna Barberini, the wife of the most excellent Lord Thaddeus, equally the nephew of the aforesaid Pope Urban, in the month of May of the year… and entering the monastery herself also, she said, that to her with the Varano family a consanguinity intervened. and Relics are sought. But at this visitation there was present for honor's sake the most illustrious Lord Aemilius Alterius Bishop of Camerino, who was afterward supreme Pontiff and universal Pastor of the Church called Clement X. Finally many other qualified persons, for the fame of the devotion continued hitherto, visited and honored that sacred deposit: and religious men not a few of great esteem desired and obtained some cotton, within the chest placed, which for Relics they might have for themselves.
CHAPTER VI.
Graces obtained at the invocation of B. Baptista.
[49] To the Patriarch Joseph, just as the sacred letters relate, was entrusted the Royal ring of Pharaoh, that for signing favors at his own judgment he might use it: God through His Saints working miracles, and although he it as a minister of the King and acting in his stead handled, always yet there appeared impressed on the wax the figure of the King himself, and it was reckoned to be the signature, not of Joseph, but of Pharaoh. Not otherwise acts with His friends God, granting to them often the grace of miracles, which are as the ring of His omnipotence; and they as ministers it thus use, that they wish them to be known proceeded from God. Hence it is that frequently at the mere invocation of the name, or the touch of the sepulcher or body, or even of the garments, admirable altogether follow effects. But this prerogative also to B. Baptista was granted, among other graces gratuitously given. For the confirmation of this assertion it pleases to gather some many examples of cures, in these our times (to say nothing of older ones) obtained through her intercession, Baptista is wont to forewarn her daughters of death whence the divine toward us benignity more and more may shine forth. But before I come to the infirmities and diseases, I ought to premise a certain as it were perpetual grace, which to her beloved daughters the Blessed imparts. Namely, that as often as some one of them the common debt of humanity is about to pay, some days before her death there is heard within her sepulcher a motion and a certain noise; that by that sign there be admonished each one, to the last exit herself to prepare: whence if any then it happens to be more grievously sick, they are wont more curiously the holy chest to observe, whether perchance from that disease she is indicated to be about to die.
[50] The same invoked are healed, the arthritic, Now I will come to the cures of diseases, and from many a few I will relate, especially in her daughters' diseases shown, that they might accustom themselves in their whatever necessities to her to recur. Sister Martha Nemcei with arthritic pains for many now years tormented, so that with the support of two staves hardly could she move her step; B. Baptista being invoked her natural vigor and of moving her feet the faculty received, and was found whole; as also otherwise often from infirmities of the head and eyes. For many months in bed had lain Paula Mazzutelli, so that none of her members could she of herself move. and the paralytic; She by sorrows aggravated when a vow of B. Baptista she had made, not only relieved herself she felt, but also into a sweet slumber having fallen there appeared her deliveress, and by a touch whole rendered her, as if no inconvenience ever she had suffered. In her whole body was tormented Fr. Thomas of Matelica, when having remembered to invoke Baptista, suddenly whole he saw himself and from the torments free.
[51] those struck by lightning rise unhurt; In the year 1636 Lady Anna Cucchiaroni with her two daughters had come to the monastery of St. Clare on the day of St. James the Apostle; when the sky being suddenly darkened, a furious hail upon the place fell, mingled with thunders and lightnings, one of which not far where they stood fell. Hence astounded both the seculars and the religious women, all as dead fell to the ground: but soon as into the parlour the Relics of Baptista were brought, they returned to their senses who had been consternated: and the aforesaid Lady in sign of a grateful mind left an alms, from which afterward was repaired an image of the Blessed, which even today is kept in the part of the choir interior. The same Lady Anna, by the most intense pains of the colic passion invaded, to death most near was judged by the physicians: but she was preserved, the heavenly help through the intercession of the Blessed imploring: to whom afterward a silver votive offering she presented in memory of the danger escaped.
[52] a vow being made the Confessor of the place is healed, Fr. Antonius Massucci of Recanati, the Confessor of the monastery of St. Clare, finding no remedy for the grave pains which his whole body lacerated, nor any rest to him granted even small; after other things in vain tried, vowed a votive offering to be affixed to the sacred tomb, and whole without delay he was. A certain noble Camerino matron, whose name was Magdalena Ugolini, with an enormous was tormented headache: of which because the origin was unknown also was not found a remedy. She went therefore to the monastery of St. Clare, where she had a sister: and persuaded to commend herself to B. Baptista and a votive image to offer, likewise many from headache, the vow made freed she said she was, and the vow she paid. In a like case to the same recurred Lady Gentileva Ugolini, an image with a silver head vowing: and quickly made partaker of her vow, it exactly to fulfill she took care. From the same cause no part of rest by night and day took Sister Maria-Olympia Aquini: but the other remedies failing, a votive tablet if she were healed to the sepulcher of the Blessed to be hung she promised, and whole she was.
[53] She was occupied in the monastery's utility Sister Laura Rossetti, her face poured over with boiling must, when boiling must being incautiously spilled over her face and arm, not only did she burn for herself the skin, but her cheeks also so swollen had, that with eyes closed with the greatest torment now nothing but two shapeless masses of flesh skinned were discerned, not without danger of perpetual blindness. That therefore of the grace of the Blessed she might partake, to her patronage humble and devout she ran. And when brought before the sepulcher fervently there prayers she had poured, in a short time she recovered entire health. Sister also Columba Piselli, an arm useless, on account of an arm ill-affected its torments, for every service of the monastery useless was: but the Blessed invoking, with the promise of a silver votive offering, she deserved heard to be healed. To Sister Maria-Angelica Cucchiaroni so were luxated the teeth, that at every lightest touch they seemed to fall out: she vowed therefore a row of silver teeth to the Blessed's sepulcher to be affixed, and her own soon to be consolidated she felt, teeth luxated, nor did she delay the contracted obligation as quickly as possible to satisfy. In a like manner consoled herself felt Sister Flavia Voglia, the same inconvenience suffering.
[54] Sister Venantia Rossetti, with a catarrh upon her eyes flowing down almost her sight had lost: eyes darkened, but a vow being made of offering two silver eyes, her own for herself she kept. Similarly in her eyes infirm was Sister Michaela Maggi, which to her like two fleshy masses had swollen: but they subsided, after a vow to the Blessed made. An infirmity in her throat suffered Sister Venantia Savini, for whom a remedy to make could not the physicians: quinsy, wherefore to the Blessed she devoted herself, and soon to have better she began, nor much after entirely whole she was. Sister Benedicta Bonapasta with the epileptic malady so was agitated, that any day often to the ground she was dashed. She to the sepulcher of the Blessed went, and there the malady recurring fallen and half-dead, she saw her before her standing in habit religious: epilepsy, nor much after raised to her feet, thenceforth such nothing she suffered, and therefore a silver votive offering as bound by vow she presented. The same malady suffering Bartholomaeus Nerucci, almost also to have lost the use of his mind he seemed; and so persevering without hope of remedy he invoked the Blessed; promising if he were healed to visit her sepulcher in thanksgiving: madness, and soon heard to a sound mind entirely he returned; and whole also in body the vow he fulfilled.
[55] dropsy, Lord Franciscus Candella almost to madness reduced by the force of disease was: but by the Nuns to the Blessed commended, into himself he returned and whole he was. A certain man, whose name has dropped out, with water under the skin to that point had swollen, to which can dropsy the body inflate: who the physicians despairing being commended to the Blessed, deafness, to the common stupor of all subsided and convalesced. They knew not the same physicians to recognize the malady, by which Sister Hyacintha Camera's bowels were tormented: the human remedies therefore being dismissed to the divine recourse was had, and by the intercession of the blessed Foundress the health of the afflicted returned. To a certain man of Piceno was placed in his ears a flock of cotton from the chest of the Blessed, and hearing received those who were deaf. A certain daughter of Lord Franciscus Piselli so weak in her legs was, that to raise herself to her feet she could not or anywhere advance. For her her father his own a silver leg to the Blessed vowed, and the girl expeditely walking quickly he saw. A like inconvenience with a defect of speech for her son feared Joanna-Andrea Bona, weakness of the legs; who already three years old neither a voice to form nor to stand on his feet could: but when to him the Relics of the Blessed she had caused to be applied, that trouble loosed soon was, the boy both to speak and to walk beginning.
[56] the faculty of suckling is restored, A certain little son of Lord Venantius Savini milk to suck could not: but brought to the monastery, through the invocation of the Blessed and the touch of the Relics, of suckling having obtained the faculty, the necessary for him nourishment thenceforth he used. The hand of Sister Raphaela Maggi with so doubtful a malady was affected, that by the physicians' judgment it was thought she would never use it more. But the Blessed asking that for her she would intercede, in a short time she obtained the health which she had asked. Her voice altogether had lost Sister Cecilia Ugolini, on account of a vehement passion of the stomach: but the Blessed invoking, a hand dead, the same she recovered. By a most savage fever was held Lady Primavera Monaldi, to whom when arthritic pains and a flux of blood had been added, for desperate she was held by the physicians. Therefore to the Blessed she turned, speech; and heard at once she convalesced. By a like fever afflicted Lord Octavius Strada devoutly commended himself to the intercession of the Blessed, intending if he were healed to offer an image: and suddenly to be quenched began the febrile heats, and daily better to have himself feeling, at length full health attained grateful he acknowledged. fevers are healed, None the less his little daughter aggravated by fever Lord Gaspar Forti commended to the Blessed, and the same day whole he had her.
[57] an incurable hip, Lady Sulpitia Nari of Rome had in her service a young maid, with an incurable malady in one of the hips laboring: which when at last with nothing profiting the physicians' art turned to gangrene, invoking devoutly the Blessed the sick one, promised to the sepulcher of her a silver image to be sent by her if to be cured through her she had deserved, a paralytic woman and by an evident miracle whole made the vow she fulfilled. Sister Christina Manarda so a hindered foot from disease retained, that paralytic for three months in bed she lay, with great torment of hers: and when applied to the malady remedies did not profit, recourse to the Blessed she had leaning on a staff: which as soon as to the tomb she came, there she laid down, wholly now strong, an abscess on the knee, and as a monument of gratitude she hung also a silver leg. Sister Columba Piselli in one of her knees an abscess suffered and was cured by physicians; so great meanwhile from it pains sustaining, that by days and nights she could not rest. Therefore determining the human remedies abdicated the divine thenceforth to experience, a dying woman in childbirth to the sepulcher of the Blessed to be carried she caused herself, and there at once healed she was. Lady Venantia Voglia, unmarried of the Piselli, a long time the pains of childbirth had sustained, from which after childbirth nothing relieved, now now about to expire she was believed: but a vow to the Blessed made, hope of life she received, and shortly also health, and the vow she paid.
[58] To a certain Catharina's little son, gravely wounded, to prolong at least his life sewn were his bowels: but cotton from the chest taken, and a boy; applied
to the wound, a surer medicine for him made it, and his life preserved, he suddenly beginning to have better. Lord Franciscus Battibocca struck on the head, so gravely was injured, that it was necessary for his cure many fragments of bone thence to extract, a gravely injured head whence also into mania he fell, no more either to read or write being able. That matter when grievous it befell certain kinsmen of his, Nuns of St. Clare, they agreed that him to their holy Foundress they should commend: and the vow obtained, in thanksgiving a silver head they hung up. Of those whom I said Nuns one, Sister Maria Battibocca, her hand had transfixed with a needle so unhappily, and a hand. that no blood appearing she suffered a spasm, nor for the most intense thence pain found a medicine; until the Blessed being invoked she drove away the pains, and her whole made.
[59] At Rimini, where a relic, But neither within the bounds of one monastery or her fatherland city stood the glory of the deceased Baptista: for God is wont the knowledge of His beloved ones to propagate farther, by the mediation of particles of Relics, as seeds of blessing. When therefore the Mothers of the monastery of the Angels at Rimini a little bone of Baptista had obtained, it in their private oratory religiously they placed, a pledge of obtaining from God graces. And indeed congruous plainly it was, that a part of herself the Blessed should communicate to that city, whence through her mother Joanna her lineage she had drawn. Of this toward the people of Rimini benevolence the effect was the grace conferred on Sister Angela-Catharina Ceccoli, a dying Nun is cured there a Nun, who with a grave and malign fever laboring rest took none: the disease being increased by a swelling, which on her left side appeared to the size of one loaf. Wherefore desperate judging the physicians, they advised her to be provided with the last Sacraments. Into that state therefore brought, in which neither could she move herself by herself in bed, by nods more than by voices she begged Sister Maria-Seraphina de' Malatesta, there at that time Abbess, that a Relic of B. Baptista to her she would bring. She obeyed the sick one's desire. Nor was there delay: at once when into the cell the precious Relic was brought, with great joy suffused the sick one, to the Blessed from her heart commended herself: and the swelling with the same Relic duly signed vanished, the pain departed, and sleep the following night came, with the stupor of the physicians and Religious women all. In monument of which thing a relation authentic was composed, and to Camerino sent, to the monastery of St. Clare.
[60] likewise from the stone, Sister Antonia Fabbri a Conversa, suffering grave torments, which from the stone were judged to proceed, and by the same to the extreme term of life brought, now was being fortified with the Sacraments for her exit; when to her aid she called the Blessed, and by her Relics signed, all pain wiped away from herself she felt, nor it thenceforth was seen to endure. Sister Innocentia-Felix Alberini, was oppressed by a sudden catarrh, which continually dripping her respiration impeded and her speech rendered impossible: and now in face deformed, and signs prognosticating death bearing, very few moments of time remaining were believed to be: the catarrh choking her, when Sister Florida Marchetti, knowing well, with how tender devotion was affected the sick one toward B. Baptista; applied to her cotton, from the Reliquary taken, forming the sign of the Cross; and soon she both to breathe and to speak expeditely began, health so sudden and unhoped-for to the Blessed referring. Lord Camillus Luizani, seized by a most grave fever and a torment of the stomach, not without suspicion of poison, taking a little of the aforesaid cotton, or those in peril from a venomous fever. to him sent by Sister Maria-Seraphina de' Malatesta, soon as it to the malady he applied, free from the fever and every other pain he was, the physicians wondering.